§ 2. On Virginity

677. Notion. Virginity is taken in a threefold sense:

1. For integrity of the flesh, which is lost in males through sinful pollution, and in females through the voluptuous rupture of the hymen or through so-called female pollution. Therefore, this virginity is not violated by internal sins of lust, indeed not even by external non-consummated sins; for it is not something moral or meritorious, but something merely physical.

2. For the state of celibacy. Thus all who have never been joined in marriage are in the state of virginity. If this state is assumed for the love of God or another supernatural motive, then it is more perfect than the state of marriage, as the Council of Trent defined: "If anyone says that the married state is to be preferred to the state of virginity or celibacy, and that it is not better and more blessed to remain in virginity or celibacy than to be joined in marriage: let him be anathema."¹³⁰⁵ But if someone chooses the state of celibacy on account of another, purely natural motive, for example, because he does not wish to undertake the burdens of marriage, it is not better than the state of marriage, but on the contrary is more imperfect, since marriage is a sacrament with which many graces are connected.

3. For the moral virtue, which is the firm will of abstaining perpetually from all venereal pleasures in a subject never corrupted. Therefore, the virtue of virginity differs from the virtue of chastity principally in this, that virginity cannot exist except in a man never corrupted by voluntary lust; but chastity can exist in any man whatsoever, even one previously corrupted. Integrity of the flesh is related accidentally to virginity considered in this manner; and therefore the virtue of virginity is not lost through violent violation or through a surgical operation by which the integrity of the flesh is violated. Hence virginity is no more lost by such physical violation than by the cutting off of a hand or foot. But this virtue of virginity is irreparably lost through a consummated act of lust, or gravely sinful pollution. The reason is that the integrity of the flesh is then voluntarily and illicitly violated. Even if pollution is excluded, virginity is lost (but reparably) through any grave sin whatsoever against chastity, because then the man falls away from the resolution of abstaining perpetually from every venereal pleasure; but authors commonly teach that virginity lost through such non-consummated sins of lust, that is, without pollution, can be repaired through penance. Billuart teaches the contrary.¹³⁰⁶

For the virtue of virginity insofar as it is a special virtue, voluntary incorruption of the flesh does not suffice; otherwise all young people who live chastely but wish to enter marriage at the opportune time would have the special virtue of virginity distinct from the virtue of chastity, which does not seem to be true. Therefore, theologians teach that for the virtue of virginity there is required a firm resolution of preserving chastity perpetually, and indeed in service of God; for the virginity of Vestals or of other women who preserve virginity on account of profane motives is not a special virtue.

St. Thomas seems to require still further a vow of virginity, writing: "Virginity, insofar as it is a virtue, implies a resolution confirmed by vow of preserving integrity perpetually. For Augustine says in the book On Virginity, c. 8, that through virginity integrity of the flesh is vowed, consecrated, and preserved for the Creator Himself of soul and flesh. Hence virginity, insofar as it is a virtue, is never lost except through sin."¹³⁰⁷ This opinion of St. Thomas, although it is opposed by many ancient and by almost all modern authors, is better, because the reason adduced seems inescapable, namely: no virtue (according to its formal element) is lost without sin. But a simple resolution of virginity can be violated or changed without sin, when, namely, because of changed circumstances, someone who previously resolved upon virginity now wishes to be joined in marriage. On the contrary, when someone has bound himself by a vow to virginity, he can never by his own authority change this resolution without sin. - Moreover, this question is not of such great importance for practice.

From what has been said it follows that for the essence of virginity, insofar as it is a special virtue, two things are required: 1. a subject never corrupted through voluntary pollution or violation of the hymen; 2. a firm and perpetual resolution (confirmed by vow), for the sake of God, never voluntarily to admit venereal pleasure. If either is lacking, virginity is no longer a special virtue, but is reduced to the virtue of chastity.

¹³⁰⁵ Session 24, canon 10 (Denzinger, n. 981).

¹³⁰⁶ De virg. a. 5. This author nevertheless admits that virginity lost through morose delectation alone can be repaired.

¹³⁰⁷ S. theol. 2, 2, q. 152, a. 3, ad 4. Cajetan explains and defends this doctrine excellently in his commentary on this passage.

678. Morality and excellence of virginity. Virginity, insofar as it is a state chosen for the service of God, is not only licit, but also very meritorious before God. This is clear from Sacred Scripture, which often commends this virginity. St. Paul says: "Now concerning virgins I have no commandment of the Lord, but I give counsel.... Art thou loosed from a wife? Seek not a wife."¹³⁰⁸ In the Apocalypse a special heavenly reward is promised to virgins,¹³⁰⁹ and therefore theologians admit a special aureola of virgins in heaven. - The holy Fathers extolled the virtue and state of virginity with great praises. Thus, for example, John Chrysostom,¹³¹⁰ St. Ambrose,¹³¹¹ St. Augustine, St. Jerome, St. Anselm, St. Bernard, and many others commended virginity.¹³¹² - The lawfulness and excellence of virginity can also be proved clearly by natural reason. For pious virginity abstains from every venereal pleasure for this purpose, that it may be free to devote itself more readily to divine contemplation; for St. Paul says: "The unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband."¹³¹³ - Moreover, this motive is assuredly excellent, and the means employed is licit.

¹³⁰⁸ 1 Cor. 7:25, 27.

¹³⁰⁹ Apoc. 14:4.

¹³¹⁰ Book on Virginity.

¹³¹¹ Three Books on Virgins to Marcellina (his sister), in which work, as St. Jerome says (Ep. 22 to Eustochium, n. 22), "he poured himself out with such eloquence that he sought out, expressed, and arranged whatever pertains to the praises of virgins." The same St. Ambrose treats virginity in several other works, for example, Book on Virginity, Book on the Institution of a Virgin, Exhortation to Virginity, etc.

¹³¹² Cf. Migne, Indices Patr. lat., series 17.

¹³¹³ 1 Cor. 7:34.

679. Objections against virginity. 1. Protestants object to the admonition of the Creator: "Increase and multiply, and fill the earth."¹³¹⁴ St. Thomas already replied: "The precept given concerning generation regards the whole multitude of men, for which it is necessary not only that it be multiplied corporeally, but also that it advance spiritually. And therefore sufficient provision is made for the human multitude if some devote themselves to carnal generation, while others, abstaining from this, devote themselves to the contemplation of divine things for the beauty and salvation of the whole human race; just as also in an army some guard the camp, some carry the standards, and some contend with swords: all of which things nevertheless are due to the multitude, but cannot be fulfilled by one person."¹³¹⁵ - And in truth no one can say that in any kingdom the number of the people has ever been diminished because of virginity freely chosen in service of God.

2. It is further objected that virginity is something contrary to nature and to bodily health, and that therefore so many physical and moral evils arise from enforced celibacy. - It is answered: Virginity is by no means something unnatural, because otherwise so many men (even Protestants and Rationalists) who remain celibate on account of other motives would be in an unnatural state. Moreover, celibacy renders a man more apt for accomplishing spiritual and scientific labors; and therefore not a few men, because of love of science and art, remained free from marriage, for example, Kant, Beethoven, Michel-Angelo, etc. That virginity does not harm bodily health is conceded today by physicians and is manifestly proved from the common longevity of those who lead a celibate life. Grave moral evils can indeed arise from enforced celibacy, but the Catholic Church compels no one to celibacy and does not admit to the vow of virginity except those who, after serious probation, have undertaken it voluntarily.

Note. When penitents ask a confessor whether by some act, for example, pollution, they have lost virginity, for the most part it is better to give an evasive response by saying that every sin is effaced by true penance than to answer affirmatively; because otherwise penitents easily lose heart and afterward loosen the reins of lust.

In some monasteries of nuns there existed a custom of consecrating virgins. Authors then asked whether a nun to be consecrated ought to confess the fault if she had been secretly corrupted. The negative opinion is sufficiently probable, because no one is bound to defame herself. Moreover, all agree that the bishop can dispense with a nun who secretly lost virginity, so that she can be consecrated and veiled like the other virgins, especially if this cannot be omitted without infamy.¹³¹⁶

¹³¹⁴ Gen. 1:28.

¹³¹⁵ S. theol. 2, 2, q. 152, a. 2, ad 1.

¹³¹⁶ Cf. Salmanticenses, Curs. theol. mor. tr. 26, c. 1, n. 75.