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Objection 1: It would seem that virginity does not consist in
integrity of the flesh. For Augustine says (De Nup. et
Concup.) [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.
Objection 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.
Objection 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.
Objection 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 to Objection 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 to Objection 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 to Objection 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 to Objection 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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