§ 3. On Angelic Chastity

162. - Thus far we have treated the essential rationale of virginity. But the pursuit of virginity can be directed toward perfection, that is, toward an excellent possession of the good of virginity and a more perfect imitation of the angels.

Now the angels: 1. Do not experience carnal pleasure; 2. Are entirely alien in the affection of the mind from seeking it; 3. Have no contagion of vices or seduction of allurements to fear.

Thus angelic chastity embraces:

1. Sanctity of mind, which sincerely and fully preserves every affection freed from carnal desire;

2. Sanctity of body, insofar as, to the extent that it is fitting and the means are available, the one pursuing angelic chastity attempts by positive effort to preserve himself free from carnal movement;

3. Immunity from the contagion of secular corruption, whether complete or even incipient, so that one who professes that chastity can converse with men and assist them without danger. But the more manifold the force and art of seduction have become in occasion and form, the more glorious angelic chastity will be.

163. - Angelic chastity itself seems to arrive at a certain summit when, every servitude of sense having been cast off, the mind enjoys no sensible pleasure as such. Certainly, the unity of the human composite brings it about that the mind can rejoice in the proper pleasure of the senses, and in turn can draw sense as it were toward its own joys also and employ it as a minister. Thus sight has a spiritual use when it supplies us with the elements by which we admire beautiful things and praise God in His works.

When the senses cooperate in this manner with the nobler affections of the soul, while the soul no longer seeks any lower sensible things, man arrives at a splendid unity, disposes himself to put on that spiritual body of which the Apostle speaks ¹, and is no longer drawn toward diverse things, partly upward and partly downward, but ascends wholly even unto God, so that by his unity and the direction of his affections he emulates the angels most closely.

¹ 1 Corinthians 15:44.

Do not the mystics seem to attest this sublimity, when, speaking of mystical sight, touch, hearing, smell, and taste, they do not hesitate to affirm a mystical use of the five exterior senses?

164. - Further, angelic chastity is the fruit both of modesty which, with sincere solicitude, yet not anxious or scrupulous, flees those things which can stir lust even slightly unless a true ² rationale and intention of charity has provided a just cause and has lessened the very danger of arousal; and also of an intense will to love Christ and to preach Christ: thus St. Jerome already exhorts virgins to overcome difficulties by the force with which they love Christ ³, and St. Augustine, as we saw in no. 148, concludes the book De sancta virginitate with a similar exhortation; and also of filial devotion toward her who, proposed from the beginning to virgins as an exemplar, is called by the Church the Virgin of virgins, and both by her patronage and her intercession has multiplied most pure lilies in the Church.

² Not that feigned charity with whose appearance concupiscence covers its frauds and arts.

³ Epistle 22, no. 40 (M. 22, 423-424).

Finally, God Himself sometimes crowns the holy efforts of the elect with a privilege by which they are freed from temptations and carnal stings.

Virginity completed in this manner and consecrated perpetually to God shines most greatly with the beauty of purity, order, and direction toward God: by St. Thomas it is rightly and deservedly compared with common chastity as magnificence is with liberality (Summa theologiae, II-II, q. 152, art. 3, corpus).