Dist. 33, Art. 2, Q. 2
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-q2
----------------------------------------
### 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": 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 concession: 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 thirteen 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", whence Jerome says that "virginity is akin to the angels": therefore, etc.

**On the contrary:**

1. Augustine, *On the Good of Marriage*: "The merit is not unequal in John, who experienced no nuptials, and in Abraham, who begot children."

2. Likewise, Augustine, *On the Good of Widowhood*: "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,

this is absolutely better than the other"; 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 upon, 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 reproach. 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 Abraham. — 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] 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 fall.

---