§ 1. On Chastity

674. Notion. Chastity is the virtue moderating pleasures in venereal matters according to the dictate of right reason.

There is no reason for us to prove that chastity taken in this manner is a special virtue; for it has 1. a special matter, namely, venereal pleasures to be moderated; and 2. a special and grave difficulty to be overcome, namely, grave temptations against chastity. Moreover, where there is a special matter and a special difficulty to be overcome, there a special virtue is always required. Sometimes, however, chastity is taken in an improper and metaphorical sense, and then it is the moderation of the pleasure which arises from the conjunction of the mind with a beloved object. St. Thomas says concerning this matter: "For just as the pleasure of venereal things consists in bodily commingling (concerning which chastity properly exists, and the opposite vice, namely, lust), so also in a certain spiritual conjunction of the mind with certain things there consists a certain pleasure, concerning which there is a certain spiritual chastity metaphorically so called, or even spiritual fornication likewise metaphorically so called. For if the mind of man delights in spiritual conjunction with that to which it ought to be joined, namely, with God, and refrains from being delightfully joined to other things contrary to the due order of God, it will be called spiritual chastity, according to this: For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.¹²⁹⁷ But if the mind is delightfully joined, contrary to the due order of God, to any other things whatsoever, it will be called spiritual fornication according to this: But thou hast prostituted thyself to many lovers.¹²⁹⁸ Chastity taken in this last sense is a general virtue, because through every virtue the human mind is withdrawn from being delightfully joined to illicit things. Principally, however, the nature of this chastity consists in charity and in the other theological virtues, through which the mind of man is joined with God,"¹²⁹⁹ just as apostasy from the faith is specially called spiritual fornication. - Here we speak only of chastity insofar as it is taken in its proper sense and insofar as it is a special virtue distinct from abstinence.

¹²⁹⁷ 2 Cor. 11:2.

¹²⁹⁸ Jer. 3:1.

¹²⁹⁹ S. theol. 2, 2, q. 151, a. 2.

675. Distinction. Chastity was distinguished by the ancient theologians as threefold, namely, conjugal, widowly, and virginal. Conjugal chastity abstains from illicit carnal pleasures in marriage and uses licit pleasures moderately. Widowly chastity, after the licit use of venereal pleasure in a past marriage, abstains from it thereafter. This widowly chastity indeed is wont to carry great difficulties with it, because most vehement temptations arise on account of the memory of pleasures previously had. Virginal chastity has never experienced venereal pleasures, from which it also wills to abstain altogether thereafter.¹³⁰⁰

Note. Although chastity and pudicity are often not distinguished, nevertheless, strictly speaking, pudicity is not chastity itself, but a special circumstance of it. For pudicity¹³⁰¹ regards rather the external signs of chastity and concerns immodest looks, touches, kisses, speech, etc. Pudicity, therefore, is as it were the guardian and herald of chastity. "Pudicity is ordered to chastity, not as a virtue distinct from it, but as expressing a certain circumstance of chastity. Sometimes, however, the one is used for the other."¹³⁰²

¹³⁰⁰ S. theol. 2, 2, q. 152, a. 3, ad 5.

¹³⁰¹ In German: Schamhaftigkeit [modesty, pudicity].

¹³⁰² S. theol. 2, 2, q. 151, a. 4.

676. There is no reason for us to speak in many words about the excellence and usefulness of chastity. For the matter is manifest. "O how beautiful is the chaste generation with glory: for the memory thereof is immortal; because it is known both with God and with men."¹³⁰³ The usefulness of chastity is perceived immediately if the innumerable evils which are wont to arise from its violation, that is, from lust, are considered. For all history, both sacred and profane, is full of examples demonstrating the ruinous effects of lust, for example, Sodom and Gomorrah, the adultery of David, the lust of Herod and of several Roman emperors. Do not suicides, homicides, the ruin of fortune, syphilitic disease, and six hundred other evils customarily proceed from lust even in our times? - Therefore, while lust prepares ruin of every kind, on the contrary the virtue of chastity ennobles body and soul, promotes the good of the family and of society, and exercises very many good works. Hence the virtue of chastity is greatly to be cultivated by all; but adolescents especially are prudently to be instructed concerning the very many dangers to chastity and concerning the manner of efficaciously avoiding these dangers. Human generation is also to be explained summarily and chastely to them when they have attained puberty (not before), lest they learn it with moral harm from depraved school companions.¹³⁰⁴

¹³⁰³ Wis. 4:1.

¹³⁰⁴ Cf. Sacred Congregation of the Holy Office, March 21, 1931 (Act. Ap. Sed. XXIII, 118).