Dist. 33, Art. 2, Q. 2
Book IV: On the Sacraments · Distinction 33
Quaestio II. Utrum virginitas praeferatur continentiae coniugali.
Secundo quaeritur de comparatione continentiae virginalis ad matrimonium sive coniugium; et quod virginitas sit melior et perfectior, videtur:
1. Quia « virtus consistit circa difficile et arduum4 »: ergo circa magis arduum maior virtus; sed magis arduum est omnino abstinere a coitu quam aliquando tantum: ergo maioris virtutis.
2. Item, opera perfectionis sunt in consilio, imperfectionis vero in indulgentia; sed virginitas est in consilio, matrimonium in indulgentia5: ergo etc.
3. Item, cui debetur fructus maior, illud est maioris virtutis; sed continentiae virginali debetur fructus centesimus, sicut dicitur Matthaei decimo tertio6 in Glossa, coniugali trigesimus: ergo etc.
4. Item, quod similius est statui gloriae est perfectius; sed continentia virginalis est similior statui gloriae, quia ibi est incorruptio, ibi non nubunt7, unde Hieronymus dicit, quod « Angelis est cognata virginitas »: ergo etc.
Contra:
1. Augustinus de Bono coniugali8: « Non est impar meritum in Ioanne, qui nullas expertus est nuptias, et in Abraham, qui filios generavit ».
2. Item, Augustinus de Bono viduali9: « In continentia coniugali bene utitur homo malo, qui concupiscentiam restringit in connubio »; sed laboriosius est bene uti malo quam bene uti bono: ergo etc.
3. Item, ratione videtur: si « optimum in aliquo genere melius est optimo alterius generis, p. 755 ipsum simpliciter est melius altero1 »; sed optima fecunditas melior est omni integritate: unde melius est in beata Virgine, quod est mater, quam quod virgo: ergo simpliciter fecunditas melior virginitate. Sed fecunditas est in coniugio: ergo etc.
4. Item, quod ad plura valet et magis facit ad perfectionem gloriae, illud est melius; sed continentia coniugalis non tantum prodest continentibus, sed etiam filiis generatis — facit etiam ad perfectionem numeri electorum — sed virginalis sibi soli prodest et perfectionem electorum non accelerat: ergo etc.
5. Item, terra sterilis est iuste maledicenda; sed virginitas facit ventrem sterilem: ergo merito est maledicenda: non ergo melior.
6. Item, si homo stetisset, non minus perfectas habuisset virtutes; sed tunc non esset virginitas, sed tantum continentia coniugalis: ergo continentia coniugalis est continentia perfectissima: ergo virginitas non superexcellit, immo exceditur.
Conclusio
Virginitas praefertur continentiae coniugali tum ratione decoris integritatis, tum ratione status secundum tempus gratiae.
Respondeo: Dicendum, quod, sicut tactum est2, in virginitate est tria considerare, scilicet habitum, statum et decorem integritatis. Si loquamur quantum ad habitum; sic se habent ut excedentia et excessa, quia ex maiori virtute potest continere etiam coniugata quam virgo, et e converso. — Si autem loquamur quantum ad decorem; sic semper virginitas praefertur continentiae coniugali, quia ibi est corruptio foeda, hic autem est incorruptio sancta. — Si autem quantum ad statum, tunc est loqui dupliciter: aut secundum idem tempus, aut secundum diversa. Si secundum idem, dupliciter: aut secundum tempus Legis aut secundum tempus gratiae. Si secundum tempus Legis; status continentiae coniugalis omnino praefertur, et status virginitatis prohibetur, et sterilis maledicitur et in contumelia habetur3. Si secundum statum gratiae, ubi non requiritur fecunditas ventris, sed sanctitas et incorruptio et puritas mentis; virginitas praefertur continentiae coniugali. Si autem secundum diversa tempora loquamur, utpote si continentiae statum consideremus in tempore Legis et virginitatis in tempore gratiae, sicut unusquisque in suo optimo; sic status statui non praefertur nec meritum merito, dum tamen sit caritas aequalis. Et hoc est quod dicit Augustinus, quod caelibatus Ioannis non praefertur coniugio Abrahae4. — Rationes igitur probantes, quod continentia virginalis est dignior, procedunt ratione statuum relatorum ad tempus gratiae, vel ratione decoris virginitatis.
Solutio oppositorum:
Ad 1. Ad illud quod obiicitur in contrarium de auctoritate Augustini, dicendum, quod loquitur secundum status diversos, scilicet Legis et gratiae.
Ad 2. Ad illud quod obiicitur, quod laboriosius est etc.; dicendum, quod verum est, ceteris paribus; sed licet activa5 sit laboriosior, non tamen melior, quia alia purior.
Ad 3. Ad illud quod obiicitur, quod optima fecunditas est melior etc.; dicendum, quod hoc verum esset, si fecunditas illa esset per actum coniugalem, sed non fuit, ideo nihil ad coniugium ex hoc, immo magis ad commendationem virginitatis.
Ad 4. Ad illud quod obiicitur, quod valet ad plura est melius; dicendum, quod hoc est verum, si aeque intense valeat; sed aliquid intense valet ad unum, quod praevalet remisse valenti ad plura.
Ad 5. Ad illud quod obiicitur, quod terra sterilis est maledicenda; dicendum, quod verum est, si sterilis est a fructu, quem tempore illo debet producere; sed tempore gratiae non quaeritur fructus ventris, sed mentis, non corporalis, sed spiritualis.
Ad 6. Quod ultimo obiicitur loquitur de habitu, et hoc verum est, de statu autem non est verum; aliquem enim statum patientiae et temperantiae contingit habere nobiliorem et fortiorem post lapsum6.
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Question II. Whether virginity is preferred to conjugal continence.
Secondly, inquiry is made concerning the comparison of virginal continence to matrimony or conjugal union; and that virginity is better and more perfect appears thus:
1. Because "virtue consists in what is difficult and arduous"4: therefore greater virtue is about what is more arduous; but it is more arduous to abstain from intercourse altogether than only at times: therefore [it is] of greater virtue.
2. Likewise, the works of perfection are of counsel, but [the works] of imperfection are of concession; but virginity is of counsel, matrimony of concession5: therefore, etc.
3. Likewise, that to which a greater fruit is owed is of greater virtue; but to virginal continence is owed the hundredfold fruit, as is said on Matthew thirteen6 in the Gloss, [and] to the conjugal the thirtyfold: therefore, etc.
4. Likewise, that which is more like the state of glory is more perfect; but virginal continence is more like the state of glory, because there is incorruption there, [and] there "they do not marry"7, whence Jerome says that "virginity is akin to the angels": therefore, etc.
On the contrary:
1. Augustine, On the Good of Marriage8: "The merit is not unequal in John, who experienced no nuptials, and in Abraham, who begot children."
2. Likewise, Augustine, On the Good of Widowhood9: "In conjugal continence a man makes good use of an evil, who restrains concupiscence within wedlock"; but it is more laborious to make good use of an evil than to make good use of a good: therefore, etc.
3. Likewise, it appears by reason: if "the best in some genus is better than the best of another genus, p. 755 this is absolutely better than the other"1; but the best fecundity is better than all integrity: whence it is better in the Blessed Virgin that she is a mother than that she is a virgin: therefore fecundity is absolutely better than virginity. But fecundity is in marriage: therefore, etc.
4. Likewise, that which avails for more things and does more toward the perfection of glory is better; but conjugal continence profits not only the continent, but also the children begotten — it does something even toward the perfection of the number of the elect — whereas the virginal profits itself alone and does not hasten the perfection of the elect: therefore, etc.
5. Likewise, barren land is justly to be cursed; but virginity makes the womb barren: therefore it is deservedly to be cursed: therefore not better.
6. Likewise, if man had stood [unfallen], he would have had no less perfect virtues; but then there would not be virginity, but only conjugal continence: therefore conjugal continence is the most perfect continence: therefore virginity does not surpass [it], but rather is exceeded.
Conclusion
Virginity is preferred to conjugal continence both by reason of the beauty of integrity and by reason of the state according to the time of grace.
I respond: It must be said that, as was touched upon2, in virginity there are three things to consider, namely the habit, the state, and the beauty of integrity. If we speak as regards the habit, then they stand as exceeding and exceeded, because out of greater virtue even a married woman can be continent than a virgin, and conversely. — But if we speak as regards beauty, then virginity is always preferred to conjugal continence, because in the one there is foul corruption, but in the other holy incorruption. — But if [we speak] as regards the state, then it must be spoken of in two ways: either according to the same time, or according to diverse [times]. If according to the same, in two ways: either according to the time of the Law or according to the time of grace. If according to the time of the Law, the state of conjugal continence is altogether preferred, and the state of virginity is prohibited, and the barren woman is cursed and held in reproach3. If according to the state of grace, where fecundity of the womb is not required, but holiness and incorruption and purity of mind, virginity is preferred to conjugal continence. But if we speak according to diverse times, as for instance if we consider the state of continence in the time of the Law and virginity in the time of grace, as each is at its own best, then state is not preferred to state, nor merit to merit, provided that charity be equal. And this is what Augustine says, that the celibacy of John is not preferred to the marriage of Abraham4. — The arguments, therefore, proving that virginal continence is more worthy proceed by reason of the states referred to the time of grace, or by reason of the beauty of virginity.
Solution of the opposed arguments:
To 1. To that which is objected on the contrary from the authority of Augustine, it must be said that he speaks according to the diverse states, namely of the Law and of grace.
To 2. To that which is objected, that it is more laborious, etc.: it must be said that it is true, other things being equal; but although the active [life]5 is more laborious, it is nevertheless not better, because the other is purer.
To 3. To that which is objected, that the best fecundity is better, etc.: it must be said that this would be true if that fecundity were through a conjugal act, but it was not; therefore [it counts] nothing toward marriage from this, but rather more toward the commendation of virginity.
To 4. To that which is objected, that what avails for more things is better: it must be said that this is true if it avails equally intensely; but something availing intensely for one thing prevails over what avails slackly for many.
To 5. To that which is objected, that barren land is to be cursed: it must be said that it is true if it is barren of the fruit which at that time it ought to produce; but in the time of grace the fruit of the womb is not sought, but of the mind, not the bodily but the spiritual.
To 6. That which is objected last speaks of the habit, and this is true; but of the state it is not true; for it happens that one has some state of patience and temperance that is nobler and stronger after the fall6.
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- 4Secundum Aristot.; cfr. supra 318, nota 5.According to Aristotle; cf. above [p.] 318, note 5.
- 5Vide I. Cor. 7, 6. seqq.See 1 Corinthians 7:6ff.
- 6Vers. 23. — Glossa est ordinaria apud Strabum et Lyranum estque secundum Hieron. in hunc loc.: Centesimum fructum virginibus, sexagesimum viduis et continentibus, tricesimum casto matrimonio deputantes.Verse 23. — The Gloss is the Ordinary [Gloss] in Strabo and Lyra, and is, according to Jerome on this passage: "assigning the hundredfold fruit to virgins, the sixtyfold to widows and the continent, the thirtyfold to chaste matrimony."
- 7Matth. 22, 30: In resurrectione enim neque nubent, neque nubentur etc. — Verba Hieron. habentur in Epist. 9. ad Paulam et Eustoch., de assumtione B. Mariae (inter opera Hieron.), c. 5.Matthew 22:30: "For in the resurrection they shall neither marry nor be given in marriage," etc. — The words of Jerome are found in Letter 9, to Paula and Eustochium, On the Assumption of the Blessed Mary (among the works of Jerome), c. 5.
- 8Cap. 21. n. 26. Post meritum Vat. cum textu originali et Magistro, hic in lit. c. 2, addit continentiae.Chapter 21, n. 26. After meritum the Vatican edition, together with the original text and the Master, here in the text at c. 2, adds continentiae.
- 9Potius in libr. de Continentia, c. 12. n. 27: Id autem faciens continentia, id est moderans et quodam modo limitans in coniugibus carnis concupiscentiam... bene utitur hominis malo, quem facit et vult perficere bonum etc.Rather in the book On Continence, c. 12, n. 27: "But continence, doing this — that is, moderating and in a certain way limiting the concupiscence of the flesh in spouses... — makes good use of man's evil, which it makes and wills to perfect into a good," etc.
- 1Aristot., III. Topic. c. 2. — Codd. non consentiunt inter se, hanc Aristot. sententiam referentes; codd. FK (I a secunda manu) pro in aliquo et alterius generis ac altero substituunt in uno et in alio genere ac illo, sicut etiam supra d. 20. p. 1. q. 2. in corp. exhibetur (plures alii codd. cum hac lectione conveniunt, excepto quod pro in uno substituunt in illo). Aristot. legit: Et si optimum optimo melius, et simpliciter hoc illo melius (cfr. tamen verba, quae his praecedunt).Aristotle, Topics III, c. 2. — The codices do not agree among themselves in reporting this maxim of Aristotle; codices F, K (I by a second hand) substitute for in aliquo, alterius generis, and altero the readings in uno, in alio genere, and illo, as is also shown above at d. 20, p. 1, q. 2, in the body (several other codices agree with this reading, except that for in uno they substitute in illo). Aristotle reads: "And if the best is better than the best, then absolutely this is better than that" (cf. however the words that precede these).
- 2Quaest. praeced.The preceding question.
- 3Vide infra dub. 1. — Verbo prohibetur codd. R S T bb praemittunt omnino. Post praefertur cod. X addit statui virginitatis, substituto subinde nam ibi pro et.See below, dubium 1. — Before the word prohibetur codices R, S, T, bb prefix omnino. After praefertur codex X adds statui virginitatis, thereupon substituting nam ibi for et.
- 4Cfr. hic lit. Magistri, c. 2, et infra dub. 4. — Superius post unusquisque cod. L supplet est, cod. aa cum sit.Cf. here the text of the Master, c. 2, and below dubium 4. — Above, after unusquisque, codex L supplies est, codex aa cum sit.
- 5Supple: vita. Cfr. Luc. 10, 39. seqq.Supply: vita [life]. Cf. Luke 10:39ff.
- 6Cfr. II. Sent. d. 29. a. 3. q. 2. — Vide scholion ad praecedentem quaest.Cf. II Sentences, d. 29, a. 3, q. 2. — See the scholion on the preceding question. ---