Doubt I: Whether virginity is a virtue

I assert that it is a most noble Virtue.

It is proved by St. Bonaventure first from the definition of Virtue, from Aristotle 2. Eth. cap. 6.: Virtue is that which makes its possessor good, and renders his work good; for it is a good quality of the mind: but such is Virginity: Therefore. The minor is proved in the body: virginal Continence says three things. The first is, abstinence from every illicit sexual union. The second is, abstinence from every licit sexual union. The third, integrity of mind and flesh, which are of signal perfection, for which reason therefore a splendid Encomium is given to it by St. Cyprian, when it is called Beauty.

It is proved secondly from the definition of Virginity which St. Augustine gives in de S. Virginitate cap. 13.: Virginity in corruptible flesh is a meditation upon perpetual incorruption. Then thus: That is a Virtue which has, with respect to its object, a special difficulty in doing good: such is Virginity, which intends, or meditates, continence from venereal matters, difficult to overcome: Therefore. It is confirmed by St. Bonaventure first, for if to be continent from illicit union is a virtue, as I said in the preceding quaestio: Therefore also to be temperate from everything licit.

It is confirmed secondly, because by Virginity we merit the Aureole, or a special reward in glory, for therefore the Virgins Apoc. 14. accompany the Lamb.

You will object first. Every virtue which does not tend immediately to the end, as the Theological virtues do, consists in a mean; but Virginity is not Theological, nor does it consist in a mean, but in the extreme, while it abstains from all: Therefore.

The Holy Doctor answers here, and in serm. 5. Hexaëmer. The major is not understood to mean consisting in a mean with respect to the object, for thus no one would be chaste unless he knew the half of all the women in the world, for that is the mean between some and none; but it is understood to mean that it is a mean between delights and sorrows; for he who feels nothing at all of the passions of the flesh is judged insensible, and this he has by the disposition of his matter; but he who wholly consents to them is lustful; but he who is excited, and yet does not consent, such a one is virtuous; but this is altogether well in Virgins, because in some way the flesh is excited, though not as in the corrupt. This, however, is understood as spoken with regard to the political virtues and fallen nature; for by superabundant grace it can be that one does not feel, and yet has the virtue, as is evident in Christ, and His sweetest Mother.

You will object secondly. Every virtue is a matter of precept, nor does anyone use a virtue badly, nor is it expelled without sin; but Virginity is not a matter of precept, and some use it badly, and it is lost without sin, as in marriage: Therefore all virtues are connected; but this is not to be said of Virginity; likewise they are recovered by penance, not so Virginity.

The Holy Doctor notes that in Virginity there are three things. The first is to abstain from vice, and this is the habit. The second, abstinence from every union, even licit, and this is the state of perfection. The third is integrity of mind and body, and this is called beauty. What therefore is objected presses upon the state, or the beauty, not upon the habit. For by reason of the state it is not a matter of precept, because it tends to the extreme, and can be lost without sin. By reason also of the beauty it can be lost without fault, against the man's will, as in those violated by force; some also use it badly, nor when lost is it recovered.