Whether Virginity Is Unlawful?
Objection 1: It would seem that virginity is unlawful. For whatever
is contrary to a precept of the natural law is unlawful. Now just as
the words of Gen. 2:16, "Of every tree" that is in "paradise, thou
shalt eat," indicate a precept of the natural law, in reference to
the preservation of the individual, so also the words of Gen. 1:28,
"Increase and multiply, and fill the earth," express a precept of the
natural law, in reference to the preservation of the species.
Therefore just as it would be a sin to abstain from all food, as this
would be to act counter to the good of the individual, so too it is a
sin to abstain altogether from the act of procreation, for this is to
act against the good of the species.
Obj. 2: Further, whatever declines from the mean of virtue is
apparently sinful. Now virginity declines from the mean of virtue,
since it abstains from all venereal pleasures: for the Philosopher
says (Ethic. ii, 2), that "he who revels in every pleasure, and
abstains from not even one, is intemperate: but he who refrains from
all is loutish and insensible." Therefore virginity is something
sinful.
Obj. 3: Further, punishment is not due save for a vice. Now in olden
times those were punished who led a celibate life, as Valerius
Maximus asserts [*Dict. Fact. Mem. ii, 9]. Hence according to
Augustine (De Vera Relig. iii) Plato "is said to have sacrificed to
nature, in order that he might atone for his perpetual continency as
though it were a sin." Therefore virginity is a sin.
_On the contrary,_ No sin is a matter of direct counsel. But
virginity is a matter of direct counsel: for it is written (1 Cor.
7:25): "Concerning virgins I have no commandment of the Lord: but I
give counsel." Therefore virginity is not an unlawful thing.
_I answer that,_ In human acts, those are sinful which are against
right reason. Now right reason requires that things directed to an
end should be used in a measure proportionate to that end. Again,
man's good is threefold as stated in _Ethic._ i, 8; one consisting in
external things, for instance riches; another, consisting in bodily
goods; the third, consisting in the goods of the soul among which the
goods of the contemplative life take precedence of the goods of the
active life, as the Philosopher shows (Ethic. x, 7), and as our Lord
declared (Luke 10:42), "Mary hath chosen the better part." Of these
goods those that are external are directed to those which belong to
the body, and those which belong to the body are directed to those
which belong to the soul; and furthermore those which belong to the
active life are directed to those which belong to the life of
contemplation. Accordingly, right reason dictates that one use
external goods in a measure proportionate to the body, and in like
manner as regards the rest. Wherefore if a man refrain from
possessing certain things (which otherwise it were good for him to
possess), for the sake of his body's good, or of the contemplation of
truth, this is not sinful, but in accord with right reason. In like
manner if a man abstain from bodily pleasures, in order more freely
to give himself to the contemplation of truth, this is in accordance
with the rectitude of reason. Now holy virginity refrains from all
venereal pleasure in order more freely to have leisure for Divine
contemplation: for the Apostle says (1 Cor. 7:34): "The unmarried
woman and the virgin thinketh on the things of the Lord: that she may
be holy in both body and in spirit. But she that is married thinketh
on the things of the world, how she may please her husband."
Therefore it follows that virginity instead of being sinful is worthy
of praise.
Reply Obj. 1: A precept implies a duty, as stated above (Q. 122, A.
1). Now there are two kinds of duty. There is the duty that has to be
fulfilled by one person; and a duty of this kind cannot be set aside
without sin. The other duty has to be fulfilled by the multitude, and
the fulfilment of this kind of duty is not binding on each one of the
multitude. For the multitude has many obligations which cannot be
discharged by the individual; but are fulfilled by one person doing
this, and another doing that. Accordingly the precept of natural law
which binds man to eat must needs be fulfilled by each individual,
otherwise the individual cannot be sustained. On the other hand, the
precept of procreation regards the whole multitude of men, which
needs not only to multiply in body, but also to advance spiritually.
Wherefore sufficient provision is made for the human multitude, if
some betake themselves to carnal procreation, while others abstaining
from this betake themselves to the contemplation of Divine things,
for the beauty and welfare of the whole human race. Thus too in an
army, some take sentry duty, others are standard-bearers, and others
fight with the sword: yet all these things are necessary for the
multitude, although they cannot be done by one person.
Reply Obj. 2: The person who, beside the dictate of right reason,
abstains from all pleasures through aversion, as it were, for
pleasure as such, is insensible as a country lout. But a virgin does
not refrain from every pleasure, but only from that which is
venereal: and abstains therefrom according to right reason, as stated
above. Now the mean of virtue is fixed with reference, not to
quantity but to right reason, as stated in _Ethic._ ii, 6: wherefore
it is said of the magnanimous (Ethic. iv, 3) that "in point of
quantity he goes to the extreme, but in point of becomingness he
follows the mean."
Reply Obj. 3: Laws are framed according to what occurs more
frequently. Now it seldom happened in olden times that anyone
refrained from all venereal pleasure through love of the
contemplation of truth: as Plato alone is related to have done. Hence
it was not through thinking this a sin, that he offered sacrifice,
but "because he yielded to the false opinion of his fellow
countrymen," as Augustine remarks (De Vera Relig. iii).
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