III. A Connected Question concerning the Virtue of Virginity

150. - After the praises attributed to virginity, this question almost spontaneously offers itself for examination: whether virginity is cultivated by a special virtue or whether its cultivation is to be ascribed to other virtues.

Authors disagree in this matter. Many, relying upon the very words of St. Thomas ¹, contend that there is a special virtue of virginity, at least, as most will have it, after it has been confirmed by a vow: thus Cajetan ², Billuart ³, Most Illustrious Waffelaert ⁴, and Reverend Father Eschbach ⁵. Sylvius held that virginity even without a vow pertained to a special virtue ⁶.

¹ Summa theologiae, II-II, q. 152, art. 3.

² On the cited passage of St. Thomas.

³ De temperantia, dissertation 4, art. 31.

⁴ De virtutibus cardinalibus, no. 1, 126, 127.

⁵ Disputationes physiologico-theologicae, proposition 3.

⁶ On Summa theologiae, II-II, q. 152, art. 3.

With Lessius ⁷ and Palmieri ⁸, we establish this thesis:

⁷ Book 4, chapter 2, nos. 99-101.

⁸ Opus theologicum morale, vol. 2, tract 6, no. 1045.

151. - There is no special virtue of virginity, since virginity merely perfects chastity intrinsically or extrinsically, and therefore is not distinguished from chastity itself, or from the virtue from whose motive virginity is cultivated.

Thus, when we say that virginity is a perfection of chastity, we attribute to virginity an excellence which can either flow from the very rationale of chastity or pertain to a superadded virtue.

For the difficulty of the matter brings it about that perpetual virginity is very rarely, perhaps never, practiced on account of the beauty of chastity itself. Rather, men are moved to cultivate it by the higher virtue of charity or religion.

We demonstrate that our proposition, thus explained, is true in the following manner. Virginity, considered as a virtue, is composed of the integrity of the body as a material element, and of the purpose of preserving that integrity and fleeing every venereal stain as a formal element. Compare what was said above, nos. 139 and 142.

Come then: voluntary integrity of the body is the fruit of chastity observed. It therefore connotes chastity. But the purpose, in order that it may be the formal element of a virtue, must tend toward some honorable good. What, then, will this be except a greater victory over concupiscence, which signifies a chastity intrinsically more perfect; or an increase of devotion, divine love, or something similar, which pertains to religion, charity, and so forth? In vain, however, will you seek a virtuous rationale which is proper to virginity. Therefore virginity is chastity more perfect intrinsically or extrinsically, but not a new virtue.

The position is confirmed by a difficulty which the adversaries attempt to solve with much labor.

No virtue is lost without sin, whereas virginity is regularly lost through matrimony. I say regularly, because if a precaution prohibiting the use of the right has been taken, the purpose of matrimony will not be contrary to the purpose of virginity.

152. - Nor should you say with Billuart ⁹ that virginity according to its formal element is preserved by married persons, almost as a poor man can retain magnificence, and a blessed person in heaven faith, in disposition of mind. For the very will of the spouses has admitted the formal contrary. Virginity first perished formally, through the purpose of consummating matrimony, before it perished materially in the body through the admission of carnal pleasure.

⁹ De temperantia, dissertation 4, art. 3.

Nor, although it adheres to the words of St. Thomas, is the escape of Cajetan, whom Most Illustrious Waffelaert follows, more successful, namely, that virginity becomes a special virtue only from a vow, but when thus constituted is not lost without sin.

Let us allow this latter assertion. By what agreement would an act of religion, or a vow, add not only the species of religion, but also change essentially the rationale of chastity, so that it would become a peculiar species of temperance? This escapes us and many others.

What is more, strictly speaking, even virginity confirmed by a vow can cease without sin, as when a dispensation from the vow has been obtained. But one who, bound by a simple vow of chastity, contracts and consummates matrimony will indeed have sinned against religion, but not against chastity.

Nor, with Billuart, can an argument be drawn from the special difficulty of virginity, which would demand a special virtue. For the peculiar difficulty of virginity must not be said to be of a different order from chastity, but greater within the same order. And since religious and those dedicated to continence experience of themselves less difficulty in executing the purpose of virginity than married persons do in preserving the continence imposed upon them during married life or after matrimony, if Billuart's rationale were valid, we would also have to refer the chastity of widows and of those impeded to a special virtue, which surely no one would approve.

153. - How, nevertheless, could the Angelic Doctor have written these words: "Where there is a special matter of good, having a special excellence, there is found a special rationale of virtue. And therefore virginity is a certain special virtue" ¹⁰?

¹⁰ Summa theologiae, II-II, q. 152, art. 3.

It seems to us that the words of St. Thomas must be explained from the body of the article. There he places the formal element of virginity in a purpose "which is rendered praiseworthy from the end, insofar, namely, as this is done in order to devote oneself to divine things." This intention manifestly pertains to the virtue of religion. But if the matter stands thus, St. Thomas calls the virtue of virginity special only insofar as it is in reality distinguished from chastity, and this through the motive of the more excellent virtue on account of which virginity is usually cultivated. Wherefore neither Lessius nor Ballerini-Palmieri think that through their opinion concerning virginity they are opposed to the holy Doctor.