Purity

The Virtue of Purity.—As abstemiousness and sobriety preside over the pleasures of the self-preservative instinct, so purity governs those that pertain to the species-preservative instinct. Purity is an inclusive name for the virtues of chastity and decency or pudicity, and its office is to regulate proximately the internal movements of the soul (thoughts and desires) and remotely the external words and acts that have to do with sexual delights.

(a) Chastity in its strictest sense is a virtue that moderates or chastens through reason venereal pleasure, chiefly as to its principal or consummated act (i.e., intercourse, semination) or as to its principal bodily centers (i.e., the genital organs). Hence, there is a twofold chastity, conjugal and celibate: conjugal chastity abstains from unnatural pleasure, and uses the natural reasonably in marriage; celibate chastity abstains from all venereal pleasure, as being unlawful in the single state.

(b) Decency (pudicitia) in its strictest sense is a virtue that moderates by the sense of shame venereal pleasure chiefly in its secondary or non-consummated external acts (e.g., looks, conversations, touches, embraces, kisses), which are related to the principal act as being an enticement to it, its preparation, or its external sign and accompaniment. The conjugal act, though lawful, occasions a feeling of shame, and the same is true of the non-consummated acts; but decency is especially concerned with these latter, because they are usually more openly performed than the consummated act. Decency means, then, that manifestations of carnal desire should be conducted with a sense that this desire arises from a lower and rebellious passion, removed in itself farthest from reason, and not more suited for unrestrained expression or public exhibition than other lower animal acts. The sense of shame and decency is a protection to the virtue of the unmarried and the married, restraining the former from the unlawful and holding the latter to moderation in the use of the lawful.

Chastity and decency are not separate virtues; rather decency is a circumstance of chastity. (a) Thus, chastity moderates also the secondary acts, for reason must chastise the pleasure that is taken in these acts, if this passion is to be kept in due bounds, (b) Decency moderates also the primary act, for in the use of marriage there should be nothing unworthy, nothing to bring a blush of confusion.

S. Th. II-II, q. 151 and 152.

994. Chastity (chastete; kuischheid) has affinity with the word castigare, to chastise; and therefore, in a general sense, it indicates the chastisement or repression of concupiscence according to right reason. For just as children, when they are chastised, are corrected, but if they are left to their own will, become worse; so concupiscences, which are likened to children, when they are restrained, are diminished, but if they are nourished by the consent of the will, are increased.

But in the strict and proper sense it concerns concupiscences which most need to be chastised and restrained by reason, insofar as they are more vehement and more oppressive of reason; but sexual pleasures of the flesh in the genital organ are the most vehement of all, and more oppressive of reason than the pleasures of foods, and therefore they more need to be chastised and restrained. Hence chastity is the virtue moderating the sexual appetite, or venereal pleasures, according to right reason, or the virtue restraining inordinate venereal pleasures, preserving in them the mode of reason from the motive of honesty.

Therefore it immediately and per se moderates the appetite of venereal pleasure. It regards the other senses mediately and accidentally, insofar as they concur in exciting venereal pleasure. Venereal pleasure is that which arises from a commotion or alteration of the lower part because of the motion of the organs serving generation, such as is perceived especially in pollution or copulation. It is called venereal because it is naturally ordered to promoting generation, over which mad and impious gentility made the goddess Venus preside (q. 151, a. 1 and 2).

Sometimes, however, chastity is taken improperly and metaphorically for the moderation of pleasure in the conjunction of the mind to certain things, insofar as the mind ought to be joined to that to which it ought to be joined, for example, to God, and abstains from delighting in things to which it ought not be joined, for example, creatures apart from God. Thus understood, chastity designates a general virtue and is every virtue withdrawing the mind from illicit things; principally, however, it is in charity and in the other theological virtues by which we are immediately joined to God, just as, on the contrary, spiritual fornication is to leave God for the sake of creatures.

995. Chastity is a virtue. - For it renders man perfect: it preserves the good of reason, which is most difficult to preserve against the most vehement passions and pleasures, namely the concupiscences and pleasures of the sexual flesh. It is one virtue, because it has one object: venereal pleasures to be moderated by reason. It is a special virtue distinct from abstinence. For where there is pleasure of a different species and a special impediment of reason, there it is necessary that there be a special virtue for moderating and removing it. Venereal pleasures, which tend toward the conservation of the human species, differ in species from all others, especially from the pleasure of foods, which is ordered to the conservation of the individual; besides, they constitute a special impediment of the use of reason, because they are the most vehement of all, and oppress reason more than the pleasures of intoxicating drink, since drink, not its pleasure, oppresses reason. Therefore chastity is a special virtue (a. 3).

996. The proximate matter of chastity is the interior motions of the appetite concerning venereal things; its remote matter is external acts, namely copulation, kisses, touches, pollution, and carnal motions or excitation of the genital organ with pleasure. The office of chastity is to compress or compose each according to right reason: to restrain venereal desires and pleasures, lest we use them more than right reason dictates.

997. Modesty (pudicite; schaamachtigheid) is named from shame, which a man conceives concerning those things which do not fall under reason and in which bashfulness is signified; and therefore it concerns those things of which man is most ashamed. But this is concerning venereal things, and especially concerning the pleasures surrounding venereal things and concerning the signs of venereal things, of which man is most ashamed before others; for shame is more occasioned by the signs of venereal things, which usually are more detected. Hence modesty concerns venereal things, especially the exterior signs of venereal things, such as immodest looks, kisses, touches, etc., while chastity is more concerned with carnal intercourse itself. Hence modesty expresses a special circumstance of chastity (a. 4), insofar as luxury especially brings shame, both because of the disobedience of the genital members, and because reason is especially absorbed by venereal things.

Yet each is the same virtue, because they regard the same matter: venereal things or signs of venereal things, and from the same motive of special honesty shining forth in the moderation of these.

998. Various grades of chastity. - Chastity in some moderates, in others excludes venereal pleasure, by reason of the diverse state. Hence it is usually distinguished as:

1. Juvenile, which abstains from every venereal pleasure until the time of nuptials.

2. Conjugal, which moderates the appetite of sexual pleasure in spouses and excludes whatever is illicit in the use of marriage.

3. Widowed, which after marriage has been dissolved abstains from every carnal pleasure, whether in perpetuity or until other nuptials.

By reason of the mode in which it is preserved, it is distinguished as imperfect, which abstains only from illicit pleasures of the flesh; and perfect, which abstains from all pleasures, even those licit in marriage.

999. Virginity (maagdelijkheid) is named from freshness, because it implies immunity from corruption or from the burning of concupiscence concerning venereal pleasures; and it differs from chastity, because it abstains not only from illicit pleasures but from all venereal pleasures, and therefore proposes to preserve juvenile chastity perpetually (q. 152, a. 1). Hence:

1. It is a virtue, because it implies a firm purpose of the will of abstaining from all venereal pleasures, both illicit and licit, in a subject never corrupted by lust. But to do this for the good of the soul, so that it may more freely attend to the contemplation of truth and to divine things, is virtuous, because according to right reason it is to renounce lower goods for the sake of higher ones (a. 2); which also we know from the Apostle, 1 Cor. 7:34, and from Christ, Mt. 19:11-12.

Indeed, it is more excellent than marriage, as the Apostle says, 1 Cor. 7:34, and as the Council of Trent defined, sess. 24, can. 10, because it is ordered to the good of the soul, indeed according to the contemplative life, which is to think on the things which are of God; while marriage is ordered to the good of the body, which is the multiplication of the human race, and pertains to the active life, by which a man and woman living in marriage must think on the things which are of the world, as the Apostle says. But the good of the soul is preferable to the good of the body, and the good of the contemplative life to the good of the active life, as the divine good is preferable to the human good (a. 4).

2. It is a special virtue, distinct from common chastity, because it has a special excellence, since it preserves one immune not only from inordination but from every experience of venereal pleasure (a. 3).

And although it is most excellent in the genus of chastity, nevertheless it is not the greatest of virtues; for the theological virtues and religion, which are occupied about divine things and are the end of virginity, are preferable; likewise fortitude in martyrs, who renounce their own life, and obedience in monks, who renounce their own will, while virgins renounce only venereal pleasure (a. 5).

3. It differs from perfect chastity in that it is joined to integrity of the flesh, while perfect chastity can also be preserved by one who previously has already been corrupted by lust. Hence two things are required for virginity understood in the perfect sense:

a) the material element, namely integrity of the flesh, which consists in voluntary immunity from complete carnal pleasure and from corruption of the flesh;

b) the formal element, namely the purpose of the will of preserving chastity perpetually, without which purpose the virtue cannot be had (a. 1).

Virginity understood in the moral sense must not be confused with virginity in a quasi-physical sense. For thus it signifies only integrity of the flesh or of the genital organ, which is lost in men by voluntary pollution which is apt to provoke the effusion of seed, and in women by voluntary breaking of the virginal enclosure or seal of virginity, which happens through carnal copulation with a man or through another touch. Thus virginity is not a virtue but a good of nature given to all from birth; and in this physical sense a woman who has never had copulation, although she has sinned against chastity by solitary internal and external acts, is called a virgin, as also she who, while preserving integrity of the flesh, intends to pass to nuptials.

Corruption, however, can be threefold: a) bodily only, that is, involuntary breaking of the seal of virginity or involuntary release of seed; b) corruption of the mind alone, that is, consent to a venereal thing without the work, whether it happens by incomplete venereal pleasure or by revocation of the purpose of abstaining perpetually from pleasure; c) both at once, namely voluntary complete pleasure, or voluntary or lustful breaking of the seal of virginity. In the third case the virtue of virginity is lost irreparably; in the second, reparably; in the first, in no way.

I ASSERT first that some of the Evangelical counsels are holy, against the heretics, as related by Bellarmino lib. 1. cap. 8. First the counsel of Castity is proved.

THE FIRST place of Scripture is adduced by D. Bonavent. in Diaeta salutis, titulo 6. cap. 2. Matth. 19. There are Eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take it, let him take it. That these are they who vow continence in religion, S. Epiphanius asserts, haeresi 58. S. Hieronymus on this place; S. Augustinus, lib. de sancta Virginitate, cap. 30. S. Fulgentius, lib. de fide ad Petrum, cap. 3. That here indeed it is not commanded is plain, because above he said, praising matrimony: What God hath joined together, let no man put asunder, and it is confirmed by what follows: He that can take it, let him take it, as D. Bonavent. notes, serm. 6. de tempore.

Pseudomartir, de caelibatu, and others answer, that that is signified significatively "for the kingdom of heaven," on account of preaching the Gospel more expeditiously.

But against them are all the holy Fathers, expounding with us: Cyprianus, de habitu Virginum. Hilarius on this place. Chrysostomus here. Hieronymus lib. I. in Iovinianum. Augustinus de sancta Virginitate, cap. 24. The same hold Beda, and Anselmus, here.

Here he alludes to that of Isaïae cap. 56. Let not the Eunuch say: Behold I am a dry tree. For thus saith the Lord to the Eunuchs: They that shall keep my sabbaths, and choose the things that please me, and hold fast my covenant: I will give them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name, that shall never perish.

THAT what is here treated of is those continent of their own will, of whom Matth. 19. speaks, not of the maimed, or so born, who are continent of necessity, the Saints teach: Hieronymus, and Cyrillus on this place; Augustinus in the Book de sancta Virginitate, cap. 24. Basil. lib. de vera virginitate. Ambrosius in the exhortation to the Virgins; and Gregorius, 3. part. Pastoralis, cap. 29. And it is plain from the reward, that there is promised to them a greater glory than that of the sons and daughters of God.

S. Augustinus adds subtly: If anyone contend that Isaias speaks of true Eunuchs, still our cause is helped; for if to Eunuchs, who are continent of necessity, there is promised a greater glory than to the just who are married; certainly a greater will be given to those continent of their own will.

THAT here continence is not commanded but urged, the aforesaid Fathers teach; S. Hieronymus proves it from those words: They that shall choose the things that I will. That the vow of continence is holy is proved, because eternal glory is promised to it. D. Augustinus praises this vow excellently, lib. de sancta Virginitate, cap. 25. as is related at the end from D. Bonaventura.

IT IS PROVED secondly by D. Bonavent. on 3. sapientiae: Blessed is the barren and unspotted, who hath not known a sinful bed: she shall have fruit in the visitation of holy souls. And the eunuch, who hath not wrought iniquity with his hands, nor thought wicked things against God: for a special gift of faith shall be given him, and a portion in the temple of God. For the fruit of good labours is glorious, and the root of wisdom that never faileth. That this place is like the former, D. Hieronymus teaches, loco citato.

IT IS PROVED thirdly by D. Bonavent. in 4. d. 38. art. 2. quaest. 1. in corpore; for the Lord compares the Church to the good earth, of which one part rendered fruit a hundredfold, another sixtyfold, another thirtyfold; which place, expounding, Cyprianus, de habitu Virginum; Hieronymus, lib. I. in Iovinianum; Augustinus, de sancta Virginitate, cap. 44. et 45. teach that by that parable is distinguished the merit of chaste marriage, widowhood, and virginity. From which it is plain that Virginity is a greater good and more meritorious than conjugal chastity, and so is a counsel of God.

IT IS PROVED fourthly by D. Bonavent. in the exposition of the Missa, at the fraction of the most holy Hostia, and in the serm. de Virginibus, from prima Corinth. 7. where the counsel of continence is proposed in many ways: It is good for a man not to touch a woman. Likewise: It is good for a man so to be. Likewise: Art thou loosed from a wife? Seek not a wife. Similarly: But I say to the unmarried and to the widows: it is good for them if they so continue, as I also. Likewise: I would that you all were, as I myself am. Likewise: Concerning Virgins I have no commandment of the Lord, but I give counsel, as having obtained mercy of the Lord, to be faithful. Where note that Paul presents himself as a faithful minister of God in giving this counsel. Likewise: He that joineth his Virgin in marriage doth well: and he that joineth her not doth better. The unmarried and the virgin thinketh on the things of the Lord, that she may be holy in body and in spirit. Finally of the widow: She shall be married to whom she will: only in the Lord. But she will be more blessed if she so continue, according to my counsel: and I think that I also have the Spirit of God. Where thou seest that this counsel is attributed to the Holy Spirit.

Lutherus answers in the epithalamio, that the Apostle indeed indicates that he inclines to continence, but that at last he dissuades from it: But because of fornication, let every man have his own wife; and let every woman have her own husband.

Calvinus answers nearly the same in his commentary on this place, namely that he wishes to say: I would urge continence, but because it is impossible, let every man have a wife; just as if anyone should say: It would be good neither to eat nor to drink; but because without these you cannot live, eat ye and drink.

BUT on the contrary, for the Apostle says: I would: I give counsel; but I would not command: And this is the unanimous commentary of the holy Fathers. See Chrysostomum, and others on this place, Ambrosium lib. de viduis, near the end. Hieronymum lib. I. in Iovinianum. Augustinum lib. de sancta Virginitate, cap. 13. who, as if he had foreseen the empty invention of his apostate, namely that the Apostle would deter from continence, himself wrote the contrary in cap. 16.

In this manner he exhorts to virginity and perpetual continence, that he might also somewhat deter from nuptials.

MOREOVER, if continence is impossible, why does Paul labor so much in giving this counsel? And the absurdity will be plain if the sayings of the Apostle are applied after the example of Calvinus. It would surely be ridiculous for the Apostle to say: It is good not to eat. Likewise: Be without food, seek not food. Likewise: Concerning not eating I have no commandment of the Lord; but I give counsel: that no one should eat. Likewise: he that eateth doth well, and he that eateth not doth better. Likewise: he doth not sin who eateth, but he will be more blessed, if he so continue according to my counsel. From the ridiculous doctrine of Calvinus these absurdities would follow.

NOR does he wish all to have necessity of marrying, as Lutherus himself confesses, who excepts those who have the gift of continence, but warns those who are unwilling to be contained to marry, lest they fornicate: He that containeth not, let him marry.

Petrus Martyr answers on this place that the sense is: Let them be continent who have the gift of continence. It is good for a man not to touch a woman, that is, not to have a wife; but because almost no one can promise himself that he has this gift, let him accept the commandment, or counsel, of God, Genes. 2. It is not good for man to be alone.

BUT the answer is empty, for God said this to Adam, who in the state of innocence was adorned with the gift of continence, and he said it for the species to be preserved and for a temporal good; but the Apostle speaks universally on account of the spiritual good of the individual. Wherefore as virginity is a gift of God, so also conjugal continence: Every one hath his proper gift from God: one indeed after this manner, another after that. Therefore, as he who marries has need of this gift, and is not on that account removed from marriage, because he can obtain it from God; so also here.

They answer thirdly that Paul praises continence only as useful, either for driving away the molestations of marriage (Lutherus says, in the epithalamio) or for serving God more easily (Melancthon, and P. Martyr say).

But the Apostle asserts that it avails also for pleasing God, as D. Bonavent. notes, loco cit.: The unmarried woman and the virgin thinketh on the things of the Lord, how she may please God, that she may be holy in body and in spirit.

It is proved fifthly from that of Lucae primo: How shall this be done, because I know not man? and from prima Timot. 6. For when they have grown wanton in Christ, they will wish to marry: having damnation, because they have made void their first faith. I have sufficiently expounded these places in the preceding disputation, quaest. 10. where I showed that vows are pleasing to God.

It is proved also from the sacred Councils: Ancyrano can. 18. Chalced. generali can. 16. Carthag. tertio cap. 33. and Carthag. quarto cap. ultimo; Toletano quarto cap. 55. Turon. 2. cap. 16. Maguntiensi cap. ultimo, where it brings in the Elibettinum decree 13. and the sixth of Colonia. Romano sub Sylvestro can. 10. and Fotouilicense, where the solemn vow of virginity is enjoined to be most gravely observed.

The same the SS. Pontifices impose: Clemens lib. 3. Constit. Apostolicarum, cap. 1. Cyricius epist. prima, cap. 6. Innocentius I. epist. 2. cap. 12. Leo I. epist. ad Rusticum Episcopum Narbonensem, which is 90. cap. 13. Gelasius epist. 33.

In the same way Constantinus Magnus Imperator abrogated that law of the Romans, by which the childless, or those bereft of children, were deprived of hereditary succession. The cause of the abrogation Eusebius writes, lib. 4., to have been on account of those who vowed celibacy out of piety, lest the political Law seem to punish piety.

Thus also Iovinianus Imperator made a Law, that no one should dare to seek a sacred Virgin in marriage, nor look upon her immodestly, as had been done in the time of Julian the Apostate, and he imposed the punishment of death. Lutherus was guilty of this punishment. Sozomenus writes this law, lib. 6. cap. 3. and it still exists in C. lege si quis, de Episcopis, et Clericis.

It is proved also by D. Bonavent. both in Pharetra lib. 1. cap. 38. and in 4. sent. d. 38. quaest. 9. from the Fathers, who commend the vow of chastity wonderfully, as most pleasing to God and profitable to salvation.

S. Gregorius lib. 15. moral. cap. 12.: The virginity of the flesh was by no means commanded, but only praised. For if it were commanded, surely marriage would now be turned into a fault.

S. Augustinus lib. de virginitate sancta, cap. 12. Tom. 6.: Assuredly the Virgins will have something great beyond the others in that common immortality of the saints, because they have something already not of the flesh in the flesh. And below, cap. 27.: The Virgins are they, and they follow the Lamb whithersoever he goeth. Whither do we think this Lamb goeth? Certainly whither no one either dareth or is able to follow him, unless you? Where I believe the joys are great, perchance distinguished from all the other joys in that kingdom. The joys of the Virgins are Christ's: of Christ, in Christ, with Christ, after Christ, through Christ, for the sake of Christ. And cap. 5.: That birth of one holy Virgin is the glory of all holy Virgins. And those Virgins themselves, with the Virgin Mary, are the Mothers of Christ, because they do the will of his Father.

S. Cyprianus de habitu, et disciplina Virginum, cap. 3. Tom. 2.: If continence followeth Christ, virginity is destined for the kingdom of God.

D. Ambrosius lib. 3. de virginitate, Tom. 4.: They who do not marry, and do not take wives, are as Angels on earth, that they may not feel the tribulation of the flesh, may know not servitude, and that, as it were stripped of the infirmity of the body, they may think not the things of man, but the things of God.

We treated above of Chastity, insofar as it is the matter of a vow; now we shall contemplate its every kind of integrity, insofar as it is immune from every corruption of mind and body: the Seraphic Doctor treats of it in various places, and especially in the Diaeta, tit. 4. where he places it on an ivory throne among the other virtues, doubtless because, like ivory, Chastity is cold against concupiscence; solid, by persevering firmly; and shining white, by living innocently; whence just as ivory wrapped in a linen cloth preserves it from burning, so Chastity, while it is fostered within in the mind, wards off from without the fire of the body. Next the Holy Doctor shows that Virginity obtains the hundredfold fruit, since it is more excellent than chastity, whether conjugal or widowed; for conjugal Chastity claims for itself only the thirtyfold fruit; widowed chastity the sixtyfold; but virginal chastity obtains the hundredfold; which moreover attains to God in a threefold manner, namely by running, through good operation, by swimming, through intense devotion, and by flying, through supernal contemplation; and thus the Virgins follow the Lamb whithersoever he goeth, as is said Apocal. 14.

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.