Whether Virginity Consists in Integrity of the Flesh?
Objection 1: It would seem that virginity does not consist in
integrity of the flesh. For Augustine says (De Nup. et Concup.) [*The
quotation is from De Sancta Virgin. xiii] that "virginity is the
continual meditation on incorruption in a corruptible flesh." But
meditation does not concern the flesh. Therefore virginity is not
situated in the flesh.
Obj. 2: Further, virginity denotes a kind of purity. Now Augustine
says (De Civ. Dei i, 18) that "purity dwells in the soul." Therefore
virginity is not incorruption of the flesh.
Obj. 3: Further, the integrity of the flesh would seem to consist in
the seal of virginal purity. Yet sometimes the seal is broken without
loss of virginity. For Augustine says (De Civ. Dei i, 18) that "those
organs may be injured through being wounded by mischance. Physicians,
too, sometimes do for the sake of health that which makes one shudder
to see: and a midwife has been known to destroy by touch the proof of
virginity that she sought." And he adds: "Nobody, I think, would be
so foolish as to deem this maiden to have forfeited even bodily
sanctity, though she lost the integrity of that organ." Therefore
virginity does not consist in incorruption of the flesh.
Obj. 4: Further, corruption of the flesh consists chiefly in
resolution of the semen: and this may take place without copulation,
whether one be asleep or awake. Yet seemingly virginity is not lost
without copulation: for Augustine says (De Virgin. xiii) that
"virginal integrity and holy continency that refrains from all sexual
intercourse is the portion of angels." Therefore virginity does not
consist in incorruption of the flesh.
_On the contrary,_ Augustine says (De Virgin. viii) that "virginity
is continence whereby integrity of the flesh is vowed, consecrated
and observed in honor of the Creator of both soul and flesh."
_I answer that,_ Virginity takes its name apparently from _viror_
(freshness), and just as a thing is described as fresh and retaining
its freshness, so long as it is not parched by excessive heat, so
too, virginity denotes that the person possessed thereof is unseared
by the heat of concupiscence which is experienced in achieving the
greatest bodily pleasure which is that of sexual intercourse. Hence,
Ambrose says (De Virgin. i, 5) that "virginal chastity is integrity
free of pollution."
Now venereal pleasures offer three points for consideration. The
first is on the part of the body, viz. the violation of the seal of
virginity. The second is the link between that which concerns the
soul and that which concerns the body, and this is the resolution of
the semen, causing sensible pleasure. The third is entirely on the
part of the soul, namely the purpose of attaining this pleasure. Of
these three the first is accidental to the moral act, which as such
must be considered in reference to the soul. The second stands in the
relation of matter to the moral act, since the sensible passions are
the matters of moral acts. But the third stands in the position of
form and complement, because the essence of morality is perfected in
that which concerns the reason. Since then virginity consists in
freedom from the aforesaid corruption, it follows that the integrity
of the bodily organ is accidental to virginity; while freedom from
pleasure in resolution of the semen is related thereto materially;
and the purpose of perpetually abstaining from this pleasure is the
formal and completive element in virginity.
Reply Obj. 1: This definition of Augustine's expresses directly that
which is formal in virginity. For "meditation" denotes reason's
purpose; and the addition "perpetual" does not imply that a virgin
must always retain this meditation actually, but that she should bear
in mind the purpose of always persevering therein. The material
element is expressed indirectly by the words "on incorruption in a
corruptible body." This is added to show the difficulty of virginity:
for if the flesh were incorruptible, it would not be difficult to
maintain a perpetual meditation on incorruption.
Reply Obj. 2: It is true that purity, as to its essence, is in the
soul; but as to its matter, it is in the body: and it is the same
with virginity. Wherefore Augustine says (De Virgin. viii) that
"although virginity resides in the flesh," and for this reason is a
bodily quality, "yet it is a spiritual thing, which a holy continency
fosters and preserves."
Reply Obj. 3: As stated above, the integrity of a bodily organ is
accidental to virginity, in so far as a person, through purposely
abstaining from venereal pleasure, retains the integrity of a bodily
organ. Hence if the organ lose its integrity by chance in some other
way, this is no more prejudicial to virginity than being deprived of
a hand or foot.
Reply Obj. 4: Pleasure resulting from resolution of semen may arise
in two ways. If this be the result of the mind's purpose, it destroys
virginity, whether copulation takes place or not. Augustine, however,
mentions copulation, because such like resolution is the ordinary and
natural result thereof. In another way this may happen beside the
purpose of the mind, either during sleep, or through violence and
without the mind's consent, although the flesh derives pleasure from
it, or again through weakness of nature, as in the case of those who
are subject to a flow of semen. In such cases virginity is not
forfeit, because such like pollution is not the result of impurity
which excludes virginity.
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