Dist. 33, Art. 2, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/33/q/bon-sent-IV-d33-a2-q1
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### Article II. *On virginal continence.*

Consequently, with respect to the second article, inquiry is made concerning virginal continence. And concerning this, three questions are asked. First, it is asked concerning virginity itself with respect to its genus. Second, concerning the comparison of virginal continence to marriage or wedlock. Third, concerning virginity by comparison to its reward.

### Question I. *Whether virginity is a virtue.*

With respect to the first, then, it is asked whether virginity is a virtue. And that it is, seems [to be shown]:

1. By the definition of virtue: for « virtue is a good quality of the mind » etc.; and by the definition of the Philosopher, the same thing.

2. Likewise, this is shown by the definition of virginity, which Augustine gives, saying: « Virginity is, in corruptible flesh, the meditation of perpetual incorruption »: but to meditate on perpetual incorruption is a thing most arduous and difficult, and such is the class of virtue: therefore, etc.

3. Likewise, this again seems [to hold] by *reason*: for to abstain from illicit intercourse is [a matter] of virtue; but it is more difficult to abstain from all intercourse than from the illicit: therefore, if that is [a matter] of virtue, much more strongly is this.

4. Likewise, in virginity we merit not only the *aurea*, but also the *aureola*; but all merit consists by means of a *virtue*, or a *gift*, or a *beatitude*: therefore, etc.

**On the contrary:** 1. Every virtue which is not toward an end consists in a mean; but virginity [consists] in an extreme, since it abstains altogether: therefore, etc.

2. Likewise, the act of every virtue is under precept, since it is necessary for salvation; but the act of virginity is not under precept: therefore virginity is not a virtue.

3. Likewise, no one uses a virtue badly, as is evident; but it happens that virginity is used badly, as is evident from the foolish virgins, Matthew 25.

4. Likewise, all the virtues are connected, whence he who has one has all; but this is not the case with virginity: therefore, etc.

5. Likewise, no virtue is expelled or lost except through vice and sin; but virginity is lost without sin in those things which are violently corrupted: therefore, etc. *If you should say* concerning these, that they do not lose [it]; *the objection is raised* concerning those who pass over from virginal continence to conjugal [continence], who lose their virginity without fault.

6. Likewise, every lost virtue is recovered through penance, since [so is] grace also, in which is every virtue; but virginity once lost is never recovered: therefore, etc.

> **Conclusion.** Virginity, according to that which it names a habit, is a virtue and consists in a mean.

**I respond:** It must be said that virginal continence, or virginity, says three things: the first is *abstinence from all illicit intercourse*; the second is *abstinence from all licit intercourse*; the third is *integrity of mind and flesh*. With respect to the first it says a *habit*, with respect to the second it says the *state of virtue*, with respect to the third it says *comeliness*; whence virginity is a habit of continence, *perfect* and *comely*. — Therefore the reasons proving that virginity is a virtue, according to that which it names a habit, are to be granted.

*To 2–6.* But the things which are objected to the contrary all proceed by reason of the *state* or of the *comeliness*, with respect to which state it tends toward an extreme. — Also, by reason of the state it is not under precept; by reason of which state it can be lost through descent to a lower state; by reason of which the state is not connected with the others. — But by reason of the *comeliness* it happens that it is lost with the person unwilling; it happens also that one uses it proudly and badly;

it happens also that, once lost, it cannot be recovered. — But with respect to that which is there the *underlying habit*, all the conditions of the virtues are found in it.

*To 1.* And thus all [the points] are clear except the first, which objects concerning the mean, since likewise it could be objected concerning widowed continence. — And therefore it must be said that when it is said that virtue consists in a mean, this is not to be understood with respect to the *object* — for thus no one would be chaste unless he knew the mean of all the women in the world, since that is the mean between some [woman] and none — but this is understood in such a way that the mean be held, and virtue be a mean concerning pleasures and sorrows. For he who feels nothing at all of the passions of the flesh is judged *insensible*, but this he has by nature; but he who altogether consents to them is *lustful*; but he who is aroused, yet nevertheless does not consent, such a one is *virtuous*; and this is altogether well [the case] in virgins, since in some way the flesh is aroused, though not as in the corrupt. But this is understood as speaking according to the *political* virtues and *fallen* nature; for through superabundant grace it can be that one does not feel [it], and nevertheless has virtue, as is evident in Christ and in His most sweet Mother.