Quaest. 3, Art. 3

Quaestiones disputatae de perfectione evangelica · Quaestio III: De continentia

Textus Latinus

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Articulus III. De sanctimonia virginali.

Tertio quaeritur de sanctimonia virginali; et est quaestio, utrum virginalis continentia sit omnibus praeferenda. Et videtur, quod sic, auctoritate, exemplo et ratione; auctoritate sic.

1. Primae ad Corinthios septimo²: Qui matrimonio iungit virginem suam bene facit, et qui non iungit melius facit: ergo continentia virginalis est praeferenda aliis continentiae differentiis, secundum auctoritatem Apostoli.

2. Item, hoc ipsum ostenditur exemplo Christi. Christus enim secundum humanam naturam fuit exemplum virtutis et totius christianae perfectionis; sed constat, quod Christus fuit virgo: ergo virginalis continentia est omnibus praeponenda.

3. Item, hoc idem ostenditur exemplo beatissimae Mariae, matris Domini, cuius virginitatem non abstulit³: ergo virginitas est prae omnibus commendanda.

4. Item, exemplo Ioannis evangelistae, quem Dominus maxime dilexit; et huius rationem reddit Hieronymus⁴ dicens: «Qui virgo electus a Domino, virgo in aeternum permansit».

5. Item, exemplo Ioannis praecursoris Christi, quem constat virginem fuisse.

6. Item, exemplo Abel, qui virgo fuit; unde Augustinus, in libro de Mirabilibus sacrae Scripturae⁵: «Tota iustitia haec est: virginitas, sacerdotium et martyrium, quae triplex iustitia in Abel fuit». — His omnibus exemplis praecipuis ostenditur, quod virginitas seu virginalis continentia sit omnibus aliis continentiae partibus praeferenda.

Item, hoc ipsum ostenditur ratione sic.

7. Quod maxime facit nos sequi Christum est maxime praeferendum; sed virginitas maxime facit sequi Christum, Apocalypsis decimo quarto⁶: Virgines enim sunt et sequuntur Agnum, quocumque ierit: ergo etc.

8. Item, quod maxime facit conformem Angelis est maxime commendandum; sed virginitas facit maxime conformem Angelis, quia, secundum Hieronymum⁷, «in carne praeter carnem vivere angelica vita est, non humana»: ergo etc.

9. Item, continere bonum est, ergo magis continere magis bonum, et maxime continere est maxime bonum; sed maxima continentia est virginitas: ergo etc.

10. Item, honestum est bonum⁸, ergo magis honestum magis bonum, et summe honestum summe bonum; sed in virginitate est summa honestas et puritas: ergo etc.

11. Item, «albius est quod nigro est impermixtius»⁹: ergo pari ratione melius est quod est malo impermixtius; sed libido est fons omnis mali, virginitas autem maxime impermixta libidini: ergo etc.

12. Item, quod magis disponit ad actum nobilissimum est laudabilius; sed ad actum contemplationis, in quo requiritur¹⁰ maxima puritas, magis disponit virginitas: ergo etc.

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Sᴇᴅ ᴄᴏɴᴛʀᴀ hoc obiicitur: 1. Augustinus, de Bono coniugali¹: «Non est impar meritum continentiae in Ioanne, qui nullas expertus est nuptias, et in Abraham, qui filios generavit»: ergo virginitas non est praeferenda coniugio.

2. Item, si oppositum huius est melius opposito illius, et hoc simpliciter est melius illo²; sed opposita fecunditas, scilicet Virginis Mariae, melior est quam virginitas: ergo simpliciter fecunditas melior quam virginitas: ergo etc.

3. Item maiora bona sunt praeferenda bonis mediis et minoribus — nam bona maiora sunt in virtutibus cum habitibus, bona media sunt in potentiis et viribus, bona minima sunt in rebus corporalibus — sed habitus continentiae coniugalis et vidualis est in mente, virginitas vero est in carne: ergo continentia vidualis et coniugalis est praeferenda continentiae virginali³.

4. Item, bonum, quod quis non potest perdere invitus, melius est eo, quod quis potest perdere invitus; sed virginitas est bonum, quod quis potest perdere invitus, ut patet in violenter oppressis; habitum⁴ autem continentiae coniugalis vel vidualis nullus posset perdere invitus: ergo etc.

5. Item, bonum, quod non potest perdi sine peccato, est magis eligendum eo, quod potest perdi sine peccato; sed habitus continentiae coniugalis vel vidualis non potest perdi sine peccato; virginitas autem sic, sicut patet in virgine, quae contrahit: ergo etc.

6. Item, «circa difficile est ars et virtus»⁵; sed difficilius est actum carnis expertum continere, quam nullo modo expertum: ergo maior difficultas est in continentia coniugali vel viduali quam in virginali: non ergo virginalis continentia praeferenda.

7. Item, quod magis reddit similem Deo magis est laudabile; sed generatio magis reddit similem Deo, in quo est summa fecunditas, quam ipsa virginitas: ergo etc.

8. Item, quod magis conformat hominem statui innocentiae est magis laudabile; sed in statu innocentiae non fuisset virginitas, sed generatio et fecunditas⁶: ergo etc.

9. Item, «plura bona paucioribus sunt magis eligenda»⁷; sed in matrimonio sunt plura bona quam in virginitate; in matrimonio enim sunt fides, proles et Sacramentum, in virginitate autem unum solum: ergo continentia coniugalis praeferenda est continentiae virginali.

10. Item, quod magis consonat perfectioni naturae est magis laudabile; sed magis consonat perfectioni naturae generatio et fecunditas seu coniugalis continentia quam virginitas, quia «unumquodque tunc perfectum est, cum potest producere tale, quale ipsum est»⁸: ergo etc.

11. Item, species praefertur individuo, et universale particulari⁹: ergo quod facit ad perfectionem seu conservationem speciei necessario est praeferendum ei, quod facit ad perfectionem seu conservationem individui; sed continentia coniugalis facit ad conservationem speciei, continentia virginalis facit ad conservationem individui vel boni singularis: ergo etc.

CONCLUSIO.

Virginitas dicit tum continentiae habitum, tum virtutis statum, tum decorem praecipuum; hinc et laudabilis est propter eminentiam virtutis, pulcritudinis et dignitatis et praeferenda aliis castitatis speciebus.

Rᴇsᴘᴏɴᴅᴇᴏ: Ad praedictorum intelligentiam est notandum, quod virginitas de ratione sui nominis dicit abstinentiam ab omni coitu illicito et ab omni licito, manente integritate in corpore et in animo. Est enim, ut dicit Augustinus¹⁰, «virginitas in carne corruptibili incorruptionis perpetua meditatio». In quantum autem virginitas dicit abstinentiam ab omni coitu illicito, sic nominat virtutis habitum; in quantum vero dicit abstinentiam ab omni coitu licito, sic nominat virtutis statum; in quantum vero dicit integritatem in corpore et in animo, sic dicit decorem praecipuum.

Ratione igitur ipsius habitus est virginitas laudabilis laude communi cum pudicitia coniugali et continentia viduali; ratione secundi, scilicet status, est laudabilior, et hoc laude speciali cum ipsa continentia viduali¹¹; ratione vero tertii, scilicet decoris superadditi, est laudabilissima, et hoc laude singulari propter praecipuam conformationem ad Christum sponsum, ad quem virginitas conformes facit quantum ad excellentiam virtutis, pulcritudinis et dignitatis. — Quantum ad excellentiam autem virtutis: quia summae virtuti attestatur, quod quis in carne mortali vitam non humanam agat¹², sed caelestem, in igne calorem exstinguat et in natura vim naturae

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superexcedat; hoc autem facit virginitas. Unde Hieronymus ad Demetriadem¹ virginem: «Quomodo in fornace quartus habens speciem quasi Filii hominis immensos mitigavit ardores et inter camini aestuantis incendium docuit flammas calorem amittere et aliud oculis comminari, et aliud praebere tactui; sic et in animo virginali rore caelesti et ieiuniorum frigore calor puellaris exstinguitur et humano corpori Angelorum conversatio impetratur. Quamobrem et vas electionis de virginibus se dicit Domini non habere praeceptum, quia contra naturam, immo ultra naturam est non exercere quod nata sis, interficere in te radicem tuam et sola virginitatis poma decerpere, alienum nescire torum, omnem virorum horrere contactum et in corpore vivere sine corpore».

Quantum ad eminentiam pulcritudinis: quia maxima pulcritudo consistit in perfecta integritate et munditia tam in corde quam in corpore, ex qua virginalis castitas ipsi Christo, totius pulcritudinis fonti et origini, facit conformem. Unde Augustinus in libro de Virginitate²: «Indigni sunt qui ab immunditiae voragine liberati sunt, ut ad eos imitandos mittatur illibata virginitas; ad Regem caeli te mitto, ad eum, per quem creati sunt homines, et qui creatus est inter homines propter homines, ad speciosum forma prae filiis hominum et contemptum a filiis hominum pro filiis hominum».

Quantum etiam ad praerogativam dignitatis, ob quam sequi Christum, quocumque ierit, et cantare canticum novum, quod est proprium virginum, erit in virginibus gloria singularis, secundum quod dicit beatus Ioannes decimo quarto Apocalypsis³. Unde Augustinus, in libro de Virginitate: «Pergite, Sancti Dei, pueri et puellae, mares et feminae, caelibes et innuptae, pergite perseveranter in finem. Laudate Dominum dulcius, quem cogitatis uberius, sperate felicius, cui servitis instantius, cui placetis attentius; lumbis accinctis et lucernis ardentibus, exspectate Dominum, quando venit a nuptiis; vos affertis ad nuptias Agni canticum novum, quod cantabitis in citharis vestris, non utique tale, quale cantat universa terra, cui dicitur: Cantate Domino universa terra; sed tale, quale nemo poterit dicere nisi vos, et quia sequimini Agnum, quocumque ierit, sicut prae ceteris dilectus ab Agno scripsit de vobis. Quo eum putamus ire, hunc Agnum, quo eum nemo sequi vel audeat vel valeat nisi vos? Quo putamus eum ire, in quos saltus vel prata? Ubi, credo, sunt gemina gaudia, non gaudia huius saeculi vana, insaniae mendaces, nec gaudia, qualia in ipso regno Dei ceteris non-virginibus; sed a ceterorum omnium sorte distincta: gaudia virginum Christi, de Christo, in Christo, cum Christo, post Christum, per Christum, propter Christum. In hoc sequimini Agnum, quia Agni caro utique virgo; hoc enim in se retinuit quod Matri non abstulit conceptus et natus».

Concedendum est igitur, quod cum virginitas non tantum dicat continentiae habitum, verum etiam dicat statum et decorem praecipuum, ratione cuius est laudabilis, et similiter laudabilis propter eminentiam virtutis, pulcritudinis et dignitatis, praeferenda est aliis differentiis castitatis; unde et contrarium huius sentire non est catholicum, sed erroneum. Et quia hoc sentiebat Iovinianus, Hieronymus reprehendit eum tanquam haereticum in toto libro, quem facit contra Iovinianum. Unde et in libro de Ecclesiasticis Dogmatibus⁴: «Sacratae Deo virginitati nuptias coaequare, aut pro amore castificandi corporis abstinentibus a vino vel a carnibus nihil credere meriti accrescere, nec hoc Christiani, sed Ioviniani est». Et Augustinus in libro de Virginitate⁵: «Cum error uterque sit vel aequare sanctae virginitati nuptias, vel damnare, adversus se invicem fugiendi isti duo errores adversa fronte confligunt, quia veritatis medium tenere noluerunt; quo et certa ratione et sanctarum Scripturarum auctoritate nec peccatum esse nuptias invenimus, nec eas bono vel virginalis continentiae vel vidualis aequamus». — Concedendae sunt igitur rationes, quae ad hanc partem inducuntur.

1. Ad illud ergo quod primo obiicitur, quod non est impar meritum continentiae in Ioanne; dicendum, quod Augustinus nunquam loquitur ratione eius quod refertur ad praemium aureolae, quod respicit decorem et statum; sed loquitur ratione habitus. Unde ita dicit in libro de Bono coniugali⁶: «Res ipsas si comparemus, nullo modo dubitandum est, meliorem esse castitatem continentiae quam castitatem nuptiarum, cum tamen utrumque sit bonum; homines vero si comparamus, ille est melior, qui bonum amplius quam alius habet; porro qui amplius eiusdem generis habet et id quod minus est habet, et id quod amplius est utique habet». Ex quo colligitur, quod quidquid sit de comparatione personarum, huius continentiae usus excedit usum illius. Unde et paulo ante

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praemittit¹: «Si dicitur Christiano continenti et nuptias recusanti: tu ergo melior quam Abraham; dicat: ego quidem non sum melior quam Abraham; sed melior castitas caelibum quam castitas nuptiarum, quarum Abraham unam habebat in usu et ambas in habitu; et post dicat: non sum quidem melior quam Abraham in hoc dumtaxat genere continentiae, qua ille non carebat, etsi non apparebat; sed sum talis, non aliud habens, sed aliud agens²».

2. Ad illud quod obiicitur, quod fecunditas Mariae perfectior virginitate; dicendum, quod non est simile de fecunditate ipsius et fecunditate aliarum: quia fecunditas ipsius Virginis gloriosae fuit in concipiendo Dei Filium non per carnale commercium, sed per Spiritum sanctum; unde et concepit et peperit Filium non tantum sanctum, sed etiam Sanctum Sanctorum; sed fecunditas aliarum mulierum est in concipiendo peccatores, qui non sunt filii Dei, nisi iterum regenerantur in sancta matre Ecclesia. Unde Augustinus, in libro de Virginitate³: «Coniugatae quippe fideles feminae et Deo dicatae virgines sanctis moribus et caritate de corde puro et conscientia bona et fide non ficta, quia voluntatem Patris faciunt, Christi spiritualiter matres sunt; quae autem coniugali vita corporaliter pariunt non Christum, sed Adam pariunt. Et ideo currunt, ut Sacramentis imbuti Christi membra fiant partus earum». Et post: «Non enim Christiani ex earum carne nascuntur, sed postea fiunt, Ecclesia pariente, per hoc quod membrorum Christi spiritualiter mater est, cuius et spiritualiter virgo est. Nulla ergo carnis fecunditas sanctae virginitati etiam carnis comparari potest. Nec enim ipsa, quia virginitas est, sed quia Deo dicata est, honoratur; quae licet in carne servetur, spiritus tamen religione ac devotione servatur». Et per hoc patet responsio ad illud.

3. Ad illud autem quod obiicit, quod maiora bona sunt meliora mediis et minoribus, et virginitas est de bonis minimis, quia spectat ad carnem; dicendum, quod falsum est: quia, licet virginitas quantum ad materiale aliquid et substratum teneat se ex parte integritatis in carne, quantum ad formale tamen et completivum residet penes mentem, cui placet incorruptio perpetuo observanda in spiritu et in carne. Et ideo illa per interemptionem solvenda est. Unde Augustinus, in libro de Virginitate⁴: «Spiritualis est virginitas corporis, quam vovet et servat continentia pietatis. Sicut enim nemo impudice utitur corpore, nisi prius spiritu concepta nequitia; ita nemo pudicitiam servat in corpore, nisi prius spiritu⁵ insita castitate. Porro, si pudicitia coniugalis, quamvis custodiatur in carne, animo tamen, non carni, tribuitur, quo praeside atque rectore, nulli praeter proprium coniugium caro ipsa miscetur; quanto magis quantoque honoratius in animi bonis illa continentia numeranda est, qua integritas carnis ipsi Creatori animae et carnis vovetur, servatur et consecratur».

4. Ad illud quod obiicitur, quod virginitatem potest quis invitus perdere; dicendum, quod, sicut iam patet, illud est falsum quantum ad meritum ipsius virtutis. Unde et Lucia dixit⁶: «Si me invitam violaveris, castitas mihi duplicabitur ad coronam».

5. Ad illud quod obiicitur, quod bonum, quod non potest perdi sine peccato, est magis eligendum; dicendum, quod illud est falsum: quia bonum consilii sine peccato potest omitti⁷, et tamen melius est quam bonum praecepti. — Prima assumtio est falsa, quia virginitas, de qua nunc loquimur, non est integritas carnis tantum, sed integritas Deo dicata per inviolabile propositum perpetuo continendi. Unde Augustinus, in libro de Virginitate⁸: «Nec hoc in virginibus praedicamus, quod virgines sunt, sed Deo dicatae pia conscientia, continentia virgines. Nam, quod non temere dixerim, felicior mihi nupta videtur quam virgo nuptura; habet enim iam illa quod ista adhuc cupit; illa uni studet placere, cui data est, ista multis, incerta, cui danda est».

6. Ad illud quod obiicitur, quod circa difficile est ars et virtus; dicendum, quod duplex est difficultas: una, quae venit ex genere operis, et haec, cum maior est, attestatur perfectioni virtutis; alia est, quae venit ex infirmitate vitiositatis, et haec⁹ ad maioritatem virtutis non facit, quia talis nec in Christo nec in Virgine fuit. Verbum autem Philosophi intelligitur de prima difficultate, non de secunda.

7. Ad illud quod obiicitur, quod generatio reddit magis similem Deo quam incorruptio virginitatis; dicendum, quod non quaecumque similitudo facit ad complementum virtutis, sed illa quae manat ex vi amoris assimilativi; amor autem, qui est castus, magis appetit assimilari Deo in puritate plena utriusque hominis quam in fecunditate carnis, in qua etiam bruta animalia longinqua quadam similitudine sunt nata assimilari.

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8. Ad illud quod obiicitur, quod magis consonat statui innocentiae fecunditas etc.; dicendum, quod in statu innocentiae fuisset generatio absque omni libidine, cum munditia servata in mente et carne; et licet ratione prolis genitae maior sit similitudo in pudicitia coniugali¹, ratione tamen puritatis et munditiae maior est in virginitate; et quia haec est nobilior quam praemissa: ideo non concludit ratio illa.

9. Ad illud quod obiicitur, quod plura bona paucioribus sunt magis eligenda; dicendum, quod illud est verum, ubi sunt paria bona. Nam contingere potest, quod unum magnum bonum praevaleat multis, sicut una marca auri praevalet centum solidis². Et sic est in proposito; nam per virginitatem efficitur anima quodam modo amica et soror et sponsa et quodam modo mater Christi.

10. Ad illud quod obiicitur: quod magis consonat perfectioni naturae est magis laudabile; dicendum, quod perfectio naturae dicitur dupliciter: vel naturae communiter, vel naturae rationalis ut rationalis; ipse autem obiicit de perfectione primo modo dicta, et verbum praemissum intelligitur de secunda. Nam quod homo generet et possit generare, hoc attestatur perfectioni naturae communiter; quod autem spiritus praesit carni, et ratio sensualitati, ipsius compescendo pravitates et³ rebelliones, hoc attestatur perfectioni rationalis naturae, sicut supra ostensum est.

11. Ad illud quod obiicitur, quod species praefertur individuo etc.; dicendum, quod illud veritatem habet in bonis privatis⁴, quae faciunt ad conservationem naturae; virginitas autem est bonum spirituale et quodam modo perpetuum, faciens ad consummationem civitatis supernae; et ideo merito coniugio anteponitur, sicut caelestia temporalibus, pro eo quod coniugium replet mundum, et virginitas paradisum.

English Translation

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Article III. On virginal holiness.

Third, inquiry is made concerning virginal holiness; and the question is whether virginal continence is to be preferred to all. And it seems that it is, by authority, example and reason; by authority thus.

1. First Corinthians the seventh²: He that giveth his virgin in matrimony doth well, and he that giveth her not doth better: therefore virginal continence is to be preferred to the other differences of continence, according to the authority of the Apostle.

2. Again, this same is shown by the example of Christ. For Christ according to his human nature was the exemplar of virtue and of all Christian perfection; but it is established that Christ was a virgin: therefore virginal continence is to be put before all.

3. Again, this same is shown by the example of the most blessed Mary, the mother of the Lord, whose virginity he did not take away³: therefore virginity is to be commended before all.

4. Again, by the example of John the evangelist, whom the Lord loved most; and Jerome⁴ gives the reason for this, saying: «He who was chosen a virgin by the Lord remained a virgin for ever».

5. Again, by the example of John the forerunner of Christ, who, it is established, was a virgin.

6. Again, by the example of Abel, who was a virgin; whence Augustine, in the book On the Wonders of Sacred Scripture⁵: «This is the whole of justice: virginity, priesthood and martyrdom, which threefold justice was in Abel». — By all these chief examples it is shown that virginity, or virginal continence, is to be preferred to all the other parts of continence.

Again, this same is shown by reason thus.

7. What most makes us follow Christ is most to be preferred; but virginity most makes us follow Christ, Apocalypse the fourteenth⁶: For they are virgins, and they follow the Lamb whithersoever he goeth: therefore etc.

8. Again, what most makes one conformed to the Angels is most to be commended; but virginity makes one most conformed to the Angels, since, according to Jerome⁷, «to live in the flesh beyond the flesh is an angelic life, not a human one»: therefore etc.

9. Again, to contain oneself is good, therefore to contain oneself more is more good, and to contain oneself most is most good; but the greatest continence is virginity: therefore etc.

10. Again, the honourable is good⁸, therefore the more honourable is more good, and the supremely honourable supremely good; but in virginity there is supreme honourableness and pureness: therefore etc.

11. Again, «that is whiter which is more unmixed with black»⁹: therefore by equal reason that is better which is more unmixed with evil; but lust is the fount of all evil, and virginity is most unmixed with lust: therefore etc.

12. Again, what disposes more to the noblest act is more praiseworthy; but virginity disposes more to the act of contemplation, in which the greatest pureness is required¹⁰: therefore etc.

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Sᴇᴅ ᴄᴏɴᴛʀᴀ, this is objected: 1. Augustine, On the Good of Marriage¹: «The merit of continence is not unequal in John, who experienced no marriage, and in Abraham, who begot sons»: therefore virginity is not to be preferred to wedlock.

2. Again, if the opposite of this is better than the opposite of that, then this also is simply better than that²; but the opposite fruitfulness, namely that of the Virgin Mary, is better than virginity: therefore fruitfulness is simply better than virginity: therefore etc.

3. Again, greater goods are to be preferred to middle and lesser goods — for the greater goods are in the virtues with their habits, the middle goods are in the powers and faculties, the least goods are in bodily things — but the habit of conjugal and widowly continence is in the mind, whereas virginity is in the flesh: therefore widowly and conjugal continence is to be preferred to virginal continence³.

4. Again, a good which one cannot lose unwilling is better than that which one can lose unwilling; but virginity is a good which one can lose unwilling, as is plain in those violently overpowered; whereas the habit⁴ of conjugal or widowly continence no one could lose unwilling: therefore etc.

5. Again, a good which cannot be lost without sin is more to be chosen than that which can be lost without sin; but the habit of conjugal or widowly continence cannot be lost without sin; whereas virginity can, as is plain in a virgin who contracts marriage: therefore etc.

6. Again, «art and virtue are about the difficult»⁵; but it is more difficult to contain oneself from the act of the flesh once experienced than from one in no way experienced: therefore there is greater difficulty in conjugal or widowly continence than in virginal: therefore virginal continence is not to be preferred.

7. Again, what renders one more like to God is more praiseworthy; but generation renders one more like to God, in whom there is supreme fruitfulness, than virginity itself: therefore etc.

8. Again, what more conforms man to the state of innocence is more praiseworthy; but in the state of innocence there would not have been virginity, but generation and fruitfulness⁶: therefore etc.

9. Again, «more goods are more to be chosen than fewer»⁷; but in matrimony there are more goods than in virginity; for in matrimony there are faith, offspring and the Sacrament, whereas in virginity only one: therefore conjugal continence is to be preferred to virginal continence.

10. Again, what accords more with the perfection of nature is more praiseworthy; but generation and fruitfulness, or conjugal continence, accord more with the perfection of nature than virginity, since «each thing is perfect when it can produce such a thing as it itself is»⁸: therefore etc.

11. Again, the species is preferred to the individual, and the universal to the particular⁹: therefore what makes for the perfection or conservation of the species is necessarily to be preferred to that which makes for the perfection or conservation of the individual; but conjugal continence makes for the conservation of the species, virginal continence makes for the conservation of the individual or of a singular good: therefore etc.

CONCLUSION.

Virginity bespeaks at once a habit of continence, a state of virtue, and a special comeliness; hence it is both praiseworthy on account of its eminence of virtue, of beauty and of dignity, and to be preferred to the other species of chastity.

Rᴇsᴘᴏɴᴅᴇᴏ: For the understanding of what has been said, it is to be noted that virginity, by the meaning of its name, bespeaks abstinence from all illicit coition and from all licit coition, integrity remaining in body and in soul. For, as Augustine says¹⁰, «virginity is, in corruptible flesh, a perpetual meditation of incorruption». Now, inasmuch as virginity bespeaks abstinence from all illicit coition, it thus names a habit of virtue; inasmuch as it bespeaks abstinence from all licit coition, it thus names a state of virtue; and inasmuch as it bespeaks integrity in body and in soul, it thus bespeaks a special comeliness.

By reason, then, of the habit itself, virginity is praiseworthy with a praise common with conjugal purity and widowly continence; by reason of the second, namely the state, it is more praiseworthy, and this with a praise special with widowly continence itself¹¹; but by reason of the third, namely the comeliness added over, it is most praiseworthy, and this with a singular praise, on account of its special conformation to Christ the bridegroom, to whom virginity makes conformed as to the excellence of virtue, of beauty and of dignity. — Now, as to the excellence of virtue: since it bears witness to the highest virtue that one lead in mortal flesh a life not human¹² but heavenly, put out the heat in the fire, and in nature

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exceed the force of nature; and this virginity does. Whence Jerome to the virgin Demetrias¹: «As in the furnace the fourth, having the appearance as of a Son of man, tempered the boundless burnings, and amid the blaze of the seething oven taught the flames to lose their heat, and to threaten one thing to the eyes and offer another to the touch; so also in the virginal soul, by heavenly dew and by the cold of fastings, the heat of girlhood is put out, and for a human body the converse of the Angels is obtained. Wherefore also the vessel of election says that concerning virgins he has no precept of the Lord, since it is against nature, nay beyond nature, not to exercise that for which you were born, to kill in yourself your own root and to pluck only the fruits of virginity, to know no marriage bed, to shudder at all contact with men, and in the body to live without the body».

As to the eminence of beauty: since the greatest beauty consists in perfect integrity and cleanness as much in heart as in body, by which virginal chastity makes one conformed to Christ himself, the fount and origin of all beauty. Whence Augustine in the book On Virginity²: «Those who have been freed from the whirlpool of uncleanness are unworthy that unblemished virginity should be sent to imitate them; I send you to the King of heaven, to him through whom men were created, and who was created among men for the sake of men, to him who is beautiful in form above the sons of men, and despised by the sons of men for the sons of men».

As to the prerogative of dignity also, on account of which they follow Christ, whithersoever he goeth, and sing a new canticle, which is proper to virgins, there will be a singular glory in virgins, according to what blessed John says in the fourteenth of the Apocalypse³. Whence Augustine, in the book On Virginity: «Go on, Saints of God, boys and girls, men and women, the celibate and the unmarried, go on perseveringly to the end. Praise the Lord more sweetly, of whom you think more richly; hope more happily in him whom you serve more earnestly, whom you please more attentively; with loins girt and lamps burning, wait for the Lord, when he cometh from the wedding; you bring to the wedding of the Lamb a new canticle, which you will sing on your harps, not indeed such as all the earth sings, to which it is said: Sing to the Lord, all the earth; but such as no one will be able to utter but you, and because you follow the Lamb whithersoever he goeth, as he who was loved by the Lamb before the rest wrote of you. Whither do we think he goes, this Lamb, where no one either dares or is able to follow him but you? Whither do we think he goes, into what glades or meadows? Where, I believe, are twin joys, not the empty joys of this world, lying madnesses, nor joys such as there are, in the very kingdom of God, for the rest who are not virgins; but joys set apart from the lot of all the others: the joys of the virgins of Christ, from Christ, in Christ, with Christ, after Christ, through Christ, for Christ. In this you follow the Lamb, that the flesh of the Lamb is indeed virgin; for he kept in himself this, which, conceived and born, he did not take away from his Mother».

It must be conceded, then, that since virginity bespeaks not only a habit of continence but also a state and a special comeliness, by reason of which it is praiseworthy, and likewise praiseworthy on account of its eminence of virtue, of beauty and of dignity, it is to be preferred to the other differences of chastity; whence also to hold the contrary of this is not catholic, but erroneous. And because Jovinian held this, Jerome reproves him as a heretic in the whole book which he wrote against Jovinian. Whence also in the book On Ecclesiastical Dogmas⁴: «To make marriage equal to virginity consecrated to God, or to believe that no merit accrues to those who abstain from wine or from meats for love of making the body chaste, this is not a Christian's but a Jovinianist's». And Augustine in the book On Virginity⁵: «Since it is an error both to equal marriage to holy virginity and to condemn it, these two errors, fleeing each other, clash head-on, because they would not hold the middle of truth; by which, both by sure reason and by the authority of the holy Scriptures, we find neither that marriage is a sin, nor do we equal it to the good either of virginal or of widowly continence». — The reasons, then, which are brought forward for this side are to be conceded.

1. To that, then, which is objected first, that the merit of continence is not unequal in John; it must be said that Augustine is never speaking by reason of that which is referred to the reward of the aureole, which regards the comeliness and the state; but he is speaking by reason of the habit. Whence he speaks thus in the book On the Good of Marriage⁶: «If we compare the things themselves, it is in no way to be doubted that the chastity of continence is better than the chastity of marriage, although both are good; but if we compare men, he is better who has more of the good than another; moreover, he who has more of the same kind both has what is less and indeed has what is more». From which it is gathered that, whatever may be said of the comparison of persons, the use of this continence exceeds the use of that. Whence also a little before

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he says beforehand¹: «If it is said to a continent Christian who refuses marriage: are you then better than Abraham? let him say: I am not indeed better than Abraham; but the chastity of the celibate is better than the chastity of marriage, of which Abraham had the one in use and both in habit; and afterwards let him say: I am not indeed better than Abraham in this kind of continence alone, which he did not lack, even though it did not appear; but I am such, not having something else, but doing something else²».

2. To that which is objected, that the fruitfulness of Mary is more perfect than virginity; it must be said that the case is not alike for her fruitfulness and the fruitfulness of other women: since the fruitfulness of the glorious Virgin herself was in conceiving the Son of God not through carnal commerce, but through the Holy Spirit; whence she both conceived and bore a Son not only holy, but even the Holy of Holies; but the fruitfulness of other women is in conceiving sinners, who are not sons of God unless they are regenerated anew in holy mother Church. Whence Augustine, in the book On Virginity³: «For married faithful women and virgins dedicated to God, by holy morals and by charity from a pure heart and a good conscience and an unfeigned faith, because they do the will of the Father, are spiritually mothers of Christ; but those who in married life bear bodily bear not Christ, but Adam. And so they run, that their offspring, steeped in the Sacraments, may become members of Christ». And afterwards: «For Christians are not born of their flesh, but become so afterwards, the Church bearing them, in that she is spiritually the mother of the members of Christ, whose virgin she also spiritually is. No fruitfulness of the flesh, then, can be compared to holy virginity, even of the flesh. For neither is it honoured because it is virginity, but because it is dedicated to God; which, although it is kept in the flesh, is yet kept by the religion and devotion of the spirit». And by this the response to that is plain.

3. But to that which he objects, that greater goods are better than middle and lesser ones, and virginity is among the least goods, because it pertains to the flesh; it must be said that this is false: since, although virginity, as to something material and substrate, holds itself on the side of integrity in the flesh, yet as to what is formal and completive it resides in the mind, which is pleased by incorruption to be observed perpetually in spirit and in flesh. And so that argument is to be solved by destruction. Whence Augustine, in the book On Virginity⁴: «The virginity of the body is spiritual, which the continence of piety vows and keeps. For just as no one uses the body impurely unless wickedness has first been conceived in the spirit; so no one keeps purity in the body unless chastity has first been planted in the spirit⁵. Moreover, if conjugal purity, although it is guarded in the flesh, is yet attributed to the soul, not to the flesh, under whose presidency and rule the flesh itself is mingled with none besides its own spouse; how much more, and how much more honourably, is that continence to be numbered among the goods of the soul, by which the integrity of the flesh is vowed, kept and consecrated to the very Creator of soul and flesh».

4. To that which is objected, that one can lose virginity unwilling; it must be said that, as is already plain, that is false as to the merit of the virtue itself. Whence also Lucy said⁶: «If you violate me unwilling, my chastity will be doubled to my crown».

5. To that which is objected, that a good which cannot be lost without sin is more to be chosen; it must be said that this is false: since a good of counsel can be omitted without sin⁷, and yet it is better than a good of precept. — The first assumption is false, since virginity, of which we are now speaking, is not integrity of the flesh only, but integrity dedicated to God through an inviolable purpose of containing oneself perpetually. Whence Augustine, in the book On Virginity⁸: «Nor do we proclaim this in virgins, that they are virgins, but that they are virgins dedicated to God by a pious conscience, by continence. For, as I would say not rashly, a married woman seems to me happier than a virgin about to marry; for the one already has what the other still desires; the one strives to please one man, to whom she has been given, the other many, uncertain to whom she is to be given».

6. To that which is objected, that art and virtue are about the difficult; it must be said that difficulty is twofold: one, which comes from the kind of work, and this, when it is greater, bears witness to the perfection of virtue; the other is that which comes from the infirmity of viciousness, and this⁹ does not make for the greatness of virtue, since such was neither in Christ nor in the Virgin. But the word of the Philosopher is understood of the first difficulty, not of the second.

7. To that which is objected, that generation renders one more like to God than the incorruption of virginity; it must be said that not every likeness makes for the completion of virtue, but that which flows from the force of assimilating love; but love that is chaste desires more to be assimilated to God in the full pureness of both men, the inner and the outer, than in the fruitfulness of the flesh, in which even brute animals are apt by nature to be assimilated by a certain distant likeness.

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8. To that which is objected, that fruitfulness accords more with the state of innocence etc.; it must be said that in the state of innocence there would have been generation without any lust, with cleanness kept in mind and flesh; and although by reason of the offspring begotten the likeness is greater in conjugal purity¹, yet by reason of pureness and cleanness it is greater in virginity; and since this is nobler than the former, therefore that reasoning does not conclude.

9. To that which is objected, that more goods are more to be chosen than fewer; it must be said that this is true where the goods are equal. For it can happen that one great good prevails over many, as one mark of gold prevails over a hundred shillings². And so it is in the matter at hand; for through virginity the soul is made in a certain way the friend and sister and bride and in a certain way the mother of Christ.

10. To that which is objected: what accords more with the perfection of nature is more praiseworthy; it must be said that the perfection of nature is spoken of in two ways: either of nature commonly, or of rational nature as rational; but he objects concerning perfection said in the first way, and the word put forward is understood of the second. For that man generates and can generate bears witness to the perfection of nature commonly; but that the spirit presides over the flesh, and reason over sensuality, restraining its depravities and³ rebellions, this bears witness to the perfection of rational nature, as was shown above.

11. To that which is objected, that the species is preferred to the individual etc.; it must be said that this holds true in private goods⁴, which make for the conservation of nature; but virginity is a spiritual good and in a certain way perpetual, making for the consummation of the city on high; and therefore it is rightly set before wedlock, as heavenly things before temporal, for the reason that wedlock fills the world, and virginity paradise.

Apparatus Criticus

2
Vers. 38. — De hoc art. cfr. IV. Sent. d. 33. a. 2. q. 1-3.
Verse 38 [I Cor. 7:38]. — On this article compare IV Sent. d. 33, a. 2, qq. 1-3.
3
In D alia manus supra lineam scripsit, sed sacravit. Cfr. August., Serm. 69. (alias 10. de Verbis Domini) c. 3. n. 4: Venit in Virginem qui erat ante Virginem... Attulit Virgini fecunditatem, non abstulit integritatem. — Bernard., de Laudibus Virginis Matris, hom. 1. n. 9: Singularis virginitas, quam non temeravit, sed honoravit fecunditas.
In D another hand wrote above the line sed sacravit ("but consecrated [it]"). Compare Augustine, Sermon 69 (otherwise 10 On the Words of the Lord) c. 3, n. 4: He came into the Virgin who was before the Virgin... He brought fruitfulness to the Virgin, he did not take away her integrity. — Bernard, On the Praises of the Virgin Mother, homily 1, n. 9: A singular virginity, which fruitfulness did not defile, but honoured.
4
Libr. I. adv. Iovinian. n. 26. — D E ponunt quod pro Qui, et post Domino omittunt verba, quae sequuntur. — De seq. arg. cfr. Hieron., loc. cit.
Book I Against Jovinian, n. 26. — D E put quod ("that") for Qui ("He who"), and after Domino ("by the Lord") omit the words which follow. — On the following argument compare Jerome, at the place cited.
5
Libr. I. c. 3. (inter opera August.), ubi post Abel adiicitur primo. Cfr. tom. IV. pag. 184, nota 8. — Infra pro ostenditur, quod in D est ab alia manu, E videtur.
Book I c. 3 (among the works of Augustine), where after Abel is added primo ("first"). Compare vol. IV, p. 184, note 8. — Below, for ostenditur ("it is shown"), which in D is by another hand, E has videtur ("it seems").
6
Vers. 4.
Verse 4 [Apoc. 14:4].
7
Epist. 9. ad Paulam et Eustoch. de Assumt. B. Mariae c. 5. (inter opera eius): Profecto in carne praeter carnem vivere non terrena vita est, sed caelestis. Unde in carne angelicam vitam acquirere maius est meritum etc.
Letter 9, to Paula and Eustochium, on the Assumption of the Blessed Mary, c. 5 (among his works): Truly, to live in the flesh beyond the flesh is not an earthly life, but a heavenly one. Hence to acquire the angelic life in the flesh is the greater merit etc.
8
Cfr. tom. I. pag. 40, nota 5. verba Ciceronis.
Compare vol. I, p. 40, note 5, the words of Cicero.
9
Aristot., III. Topic. c. 4. (c. 5.). — D E omittunt maxime ante impermixta.
Aristotle, Topics III c. 4 (c. 5). — D E omit maxime ("most") before impermixta ("unmixed").
10
D E reperitur.
D E have reperitur ("is found").
1
Cap. 21. n. 26. Integrum locum vide apud Magistrum, IV. Sent. d. XXXIII. c. 2.
Chapter 21, n. 26. See the whole passage in the Master, IV Sent. d. 33, c. 2.
2
Cfr. Aristot., III. Topic. c. 2.
Compare Aristotle, Topics III c. 2.
3
Hoc arg. deest in D E. — De triplici genere bonorum cfr. August., Retract. I. c. 9. n. 4, et II. de Lib. Arb. c. 19. n. 50; quod exponitur II. Sent. d. 27. dub. 2.
This argument is lacking in D E. — On the threefold kind of goods compare Augustine, Retractations I c. 9, n. 4, and On Free Choice II c. 19, n. 50; which is expounded in II Sent. d. 27, doubt 2.
4
E actum, D actus.
E has actum ("act"), D actus ("acts").
5
Aristot., II. Ethic. c. 3. cfr. supra pag. 139, nota 4.
Aristotle, Ethics II c. 3; compare above, p. 139, note 4.
6
Cfr. II. Sent. d. 20. q. 1.
Compare II Sent. d. 20, q. 1.
7
Aristot., III. Topic. c. 2.
Aristotle, Topics III c. 2.
8
Aristot., IV. Meteor. text. 19. (c. 3.); cfr. II. de Anima, text. 34. (c. 4.). Vide tom. IV. pag. 642, nota 5.
Aristotle, Meteorology IV text 19 (c. 3); compare On the Soul II text 34 (c. 4). See vol. IV, p. 642, note 5.
9
Vide Aristot., II. de Generat. et corrupt. text. 57. seqq. (c. 10); II. de Anima, text. 34. seq. (c. 4.); I. Ethic. c. 2. et I. Poster. c. 20. (c. 24.). — Mox sequimur A, cum post primum ergo D E plura exhibeant corrupte.
See Aristotle, On Generation and Corruption II text 57 and following (c. 10); On the Soul II text 34 and following (c. 4); Ethics I c. 2, and Posterior Analytics I c. 20 (c. 24). — Just after, we follow A, since after the first ergo ("therefore") D E present several words corruptly.
10
De Sancta Virginitate, c. 12. n. 12.
On Holy Virginity, c. 12, n. 12.
11
Tota haec propositio omissa est in A D.
This whole proposition is omitted in A D.
12
A accidet (!), in D E est lacuna.
A has accidet ("will happen") (!); in D E there is a lacuna.
1
Epist. 130. (alias 8.) n. 10. Originale: Sed quomodo ibi quartus [cfr. Dan. 3, 92.]... aliud oculis comminari [codd. non bene communicari], et aliud... ieiuniorum rigore [alias, frigore]... et in humano corpore. Vocabulum Domini post se dicit ex originali supplevimus. Circa finem loci respiciuntur Act. 9, 15. et I. Cor. 7, 25.
Letter 130 (otherwise 8), n. 10. The original: But as there the fourth [compare Dan. 3:92]... to threaten one thing to the eyes [the codices, not well, communicari ("to share")], and another... by the rigour [otherwise, cold] of fastings... and in the human body. The word Domini ("of the Lord") after se dicit ("says that he") we have supplied from the original. Toward the end of the passage Acts 9:15 and I Cor. 7:25 are in view.
2
Cap. 37. n. 38, ubi respicitur Ps. 44, 2.
Chapter 37, n. 38, where Ps. 44:2 is in view.
3
Vers. 4. 3. — Locus libri de Virgin. est c. 27. n. 27, sed nonnullis hic omissis, vel transpositis. Ultima loci propositio incipit: Ite in haec, sequimini Agnum etc.; deinde: retinuit auctus quod Matri etc. In textu respiciuntur, vel citantur Luc. 12, 35. 36; Ps. 95, 1; Apoc. 14, 3. 4.
Verses 4, 3 [Apoc. 14:4, 3]. — The passage of the book On Virginity is c. 27, n. 27, but with some things here omitted or transposed. The last proposition of the passage begins: Ite in haec ("Go into these"), follow the Lamb etc.; then: he kept, auctus ("grown"), what for his Mother etc. In the text Luke 12:35, 36; Ps. 95:1; Apoc. 14:3, 4 are in view or cited.
4
Cap. 35. (inter opera August.), ubi pro castificandi legitur castigandi.
Chapter 35 (among the works of Augustine), where for castificandi ("of making chaste") is read castigandi ("of chastising").
5
Cap. 19. n. 19. Textus originalis pro adversus se invicem fugiendi habet nimis invicem fugiendo.
Chapter 19, n. 19. The original text, for adversus se invicem fugiendi ("fleeing each other"), has nimis invicem fugiendo ("fleeing each other too far").
6
Cap. 23. n. 28: Res ergo ipsas si comparemus... castitatem nuptialem etc. Concludit autem recte sic: quod minus est habet; qui autem tantummodo quod minus est habet, id quod est amplius non utique habet.
Chapter 23, n. 28: If, then, we compare the things themselves... the nuptial chastity etc. But he rightly concludes thus: has what is less; but he who has only what is less does not indeed have that which is more.
1
Ibid. c. 22. n. 27; sed hic plura omissa sunt.
Ibid., c. 22, n. 27; but here several things have been omitted.
2
Hoc arg. IV. Sent. d. 33. a. 2. q. 2. ad 1. brevius per distinctionem inter legem antiquam et novam solvitur. Ibid. solvuntur etiam argg. 2. 6. 9, et tangitur arg. 7; sed de 4. et 5. arg. cfr. ibid. q. 1.
This argument is solved more briefly in IV Sent. d. 33, a. 2, q. 2, reply to 1, through the distinction between the old and the new law. There arguments 2, 6, 9 are also solved, and argument 7 is touched on; but on the 4th and 5th arguments compare ibid., q. 1.
3
Cap. 6. n. 6, ubi respicitur I. Tim. 1, 5. et Matth. 12, 50. Seq. locus ibid. c. 7. n. 7: Non tamen Christiani etc. Duae ultimae propositiones sunt ibid. c. 8. n. 8.
Chapter 6, n. 6, where I Tim. 1:5 and Matt. 12:50 are in view. The following passage is ibid., c. 7, n. 7: Non tamen Christiani ("Yet Christians are not") etc. The last two propositions are ibid., c. 8, n. 8.
4
Cap. 8. n. 8: Spiritualis est etiam virginitas etc. Post Porro, si pudicitia substituimus ex originali coniugalis pro virginalis.
Chapter 8, n. 8: The virginity of the body is also spiritual etc. After Porro, si pudicitia ("Moreover, if purity") we have substituted from the original coniugalis ("conjugal") for virginalis ("virginal").
5
Ita originale et codd.
So the original and the codices.
6
In Breviar. Romano in festo S. Luciae (13 Dec., II. Noct. lect. 6.). Cfr. tom. IV. pag. 756, nota 3.
In the Roman Breviary on the feast of St. Lucy (13 Dec., Nocturn II, lesson 6). Compare vol. IV, p. 756, note 3.
7
A amitti. — Inferius pro inviolabile propositum perpetuo continendi D E immobile propositum continendi.
A has amitti ("be lost"). — Below, for inviolabile propositum perpetuo continendi ("an inviolable purpose of containing oneself perpetually") D E have immobile propositum continendi ("an immovable purpose of containing oneself").
8
Cap. 11. n. 11: Nec nos hoc in etc. In originali post pia omittitur conscientia, et subinde nonnulla adduntur.
Chapter 11, n. 11: Nec nos hoc in ("Nor do we ... this in") etc. In the original conscientia ("conscience") is omitted after pia ("pious"), and thereupon some things are added.
9
A vitiositate infirmitatis et hoc. Deinde ante Christo supplevimus nec (sive non).
A has vitiositate infirmitatis et hoc ("from the viciousness of infirmity, and this"). Then before Christo ("Christ") we have supplied nec ("neither") (or non, "not").
1
Codd. corrupte virginali.
The codices corruptly have virginali ("virginal").
2
Cfr. supra Quaest. de Mysterio Trin. q. 2. a. 1. ad 7.
Compare above, Questions on the Mystery of the Trinity, q. 2, a. 1, reply to 7.
3
Ita A, sed E pronitates [proniores?] rebelliones, D per vires [?] rebelliones.
So A, but E has pronitates [proniores?] rebelliones ("pronenesses [more prone?] rebellions"), D per vires [?] rebelliones ("rebellions through the powers [?]").
4
Ita codd. Cfr. S. Thom. S. II. II. q. 152. a. 4. ad 3: Bonum commune potius est bono privato, si sit eiusdem generis; sed potest esse, quod bonum privatum sit melius secundum suum genus etc.
So the codices. Compare St. Thomas, Summa II-II, q. 152, a. 4, reply to 3: The common good is preferable to a private good if it be of the same kind; but it can be that a private good is better according to its kind etc. ---

Cited by

1 place in the Opera Omnia citesthis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

On the second vision: the second treatment, which is on the threefold firmness of faith

Collationes in Hexaëmeron · Collatio IX: De secunda visione tractatio secunda, quae est de triplici firmitate fidei

pag. 178

1 further reference addresses the article or printed page this question belongs to, rather than the question itself.

← Quaest. 3, Art. 2

Bonaventure

Quaest. 3, Art. 3

Articulus III. De sanctimonia virginali.

Article III. On virginal holiness.

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