Virginity

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Morally, virginity signifies the reverence for bodily integrity which is suggested by a virtuous motive. Thus understood, it is common to both sexes, and may exist in awomen even after bodily violation committed upon her against her will. Physically, it implies a bodily integrity, visible evidence of which exists only inwomen. TheCatholicFaith teaches us thatGodmiraculously preserved this bodily integrity, in theBlessed Virgin Mary, even during and after her childbirth (seePaul IV, "Cum quorundam", 7 August, 1555). There are two elements in virginity: the material element, that is to say, the absence, in the past and in the present, of all complete andvoluntary delectation, whether fromlust or from the lawful use of marriage; and the formal element, that is the firm resolution to abstain forever from sexual pleasure. It is to be remarked, on the one hand, that material virginity is not destroyed by everysin against the sixth or ninth commandment, and on the other hand that the resolution of virginity extends to more than the mere preservation of bodily integrity, for if it were restricted to material virginity, the resolution, at least outside the married state, might coexist with vicious desires, and could not then be virtuous.

It has been sometimes asked whether there is a special virtue of virginity; and in spite of the affirmative answer of some authors, and of the text ofSt. Thomas,II-II:152:3, the statement of which cannot be taken literally, the question must be answered in the negative. Formally, virginity is but the purpose of perpetually preserving perfect chastity in one who abstains from sexual pleasure. Ordinarily this purpose is inspired by a virtue superior to that of chastity; the motive may be religious or apostolic. Then the superior virtues of charity or religion will ennoble this purpose and communicate to it their own beauty; but we shall not find in it any splendour or merit of anothervirtue. The resolution of virginity is generally offered toGod under the form of avow. The counsel of virginity is expressly given in theNew Testament; first inMatthew 19:11-12, whereChrist, after reminding His disciples that besides those who are unfit for marriage by nature, or by reason of a mutilation inflicted by others, there are others who have made the same sacrifice for thekingdom of heaven, recommends them to imitate these. "He that can take, let him take it." Tradition has always understood this text in the sense of a profession of perpetual continence.St. Paul again, speaking (1 Corinthians 7:25-40) as a faithful preacher of thedoctrine of the Lord (tamquam misericordiam consecutus a Domino, ut sim fidelis), formally declares that marriage is permissible, but that it would be better to follow his counsel and remain single; and he gives the reasons; besides the considerations arising from the circumstances of his time, he gives this general reason, that the married man "is solicitous for the things of the world, how he may please his wife: and he is divided"; whereas he that is without a wife directs all his care to his own bodily and spiritual sanctification, and is at liberty to devote himself toprayer.

TheChurch, following this teaching ofSt. Paul, has always considered the state of virginity orcelibacy preferable in itself to the state of marriage, and theCouncil of Trent (Sess. XXIV, Can. 10) pronounces ananathema against the oppositedoctrine. Someheretics of the sixteenth century understoodChrist's words, "for the kingdom of heaven", in the text above quoted from St. Matthew, as applying to the preaching of the Gospel; but the context, especially verse 14, in which"the kingdom of heaven" clearly means eternal life, and the passage quoted fromSt. Paul sufficiently refute that interpretation. Reason confirms the teaching ofHoly Scripture. The state of virginity means a signal victory over the lowerappetites, and an emancipation from worldly and earthly cares, which gives a man liberty to devote himself to the service ofGod. Although aperson who is a virgin may fail to correspond to the sublimegraces of his or her state, and may be inferior in merit to a marriedperson, yet experience bears witness to the marvellous spiritual fruit produced by the example of those men andwomen who emulate the purity of theangels.

This perfect integrity of body, enhanced by a purpose of perpetual chastity, produces a special likeness to Christ, and creates a title to one of the three "aureolæ", whichtheologians mention. According to the teaching ofSt. Thomas (Supplement, 96) these "aureolæ" are particular rewards added to the essentialhappiness ofeternity, and are like so many laurel wreaths, crowning three conspicuous victories, and three special points of resemblance to Christ: the victory over the flesh in virginity, the victory over the world inmartyrdom, and the victory over the devil in the preaching of thetruth. The text of St. John (Revelation 14:1-5) is often understood of virgins, and the canticle which they alone may sing before the throne denotes the "aureola" which is given to them alone. It is most probable that the words in the fourth verse, "These are they who were not defiled with women: for they are virgins", are really spoken of virgins, though there are also other interpretations; perhaps, those who "were purchased from among men, thefirstfruits toGod and to the Lamb: And in their mouth there was found no lie: (loc. cit., 4, 5) are themartyrs; they are declared to be without spot, as in an earlier chapter (vii, 14); they are said to "have washed their robes, and have made them white in the blood of the Lamb".

In the articleNUNS it is shown howChristian virgins have been one of the glories of theChurch since the first ages, and how very ancient is the profession of virginity. UnderRELIGIOUS LIFE is treated the difficulty of proving the strictobligation of perseverance before the fifth century, when we meet with the letter ofInnocent V (404) to Vitricius (chapters xiii, xiv; cf. P.L., XX, 478 sqq.). Even at an earlier period still, thebishop presided at the clothing, and theconsecration of virgins became a sacramental rite, in which theprayers and benedictions of theChurch were added to theprayers and merits of those who presented themselves, in order to obtain for them the grace of fidelity in their sublime profession. In the fourth century no age was fixed for theconsecration; virgins offered themselves quite young, at ten or twelve years of age. As there were children offered by theirparents to the monastic life, so also there were children vowed to virginity before their birth, or very shortly after. Subsequently thelaw was passed which forbadeconsecration before the age of twenty-five years.

Theceremony prescribed in the Roman Pontifical is very solemn, and follows, step by step, that of anordination. It is reserved to thebishop, and can never be repeated. The days fixed for the solemnity were at first the Epiphany,Easter week, and the feasts of theApostles. The third Council of the Lateran gave permission toconsecrate virgins on allSundays, and custom sometimes extended the permission (C. Subdiaconos, 1, De temp. ordinat., 1, 10). Theceremony takes place during Mass; thearchpriest certifies the worthiness of the candidates, as he does that of thedeacons. After the introductoryhymns, the pontiff first asks them all together if they are resolved to persevere in their purpose of holy virginity; they answer: "Volumus" (we are). Then he asks each on severally: "Dost thou promise to preserve perpetual virginity"? and when she answers, "I do promise", the pontiff says,"Deo gratias". Thelitany of the saints is then sung, with a double invocation on behalf of the virgins present: "Ut præsentes ancillas benedicere ... sanctificare digneris" ("That though wouldst vouchsafe tobless and sanctify thy handmaidens here present"). It is to be remarked that the third invocation, "et consecrare digneris" ("That Thou wouldst vouchsafe toconsecrate them"), which is added for major orders, is omitted here. Thehymn "Veni Creator" follows, after which the pontiffblesses the habits, which the virgins put on. He thenblesses the veil, the ring, and the crown. After the singing of a very beautiful preface, thebishop gives three articles to the virgins with the formulæ used in ordinations, and theceremony ends with a benediction, someprayers, and a longanathema directed against anypersons who attempt to seduce the virgins from their holy profession. Sometimes after the Mass, thebishop gave them, as also to thedeaconesses, the Book of Hours, to recite the Office.

From the fourth century the virgins wore a modest dress of dark colour; they were required to devote themselves toprayer (thecanonical hours), manual labour, and an ascetic life. After the eighth century, as enclosure became the general law forpersonsconsecrated toGod, the reason for this specialconsecration ofpersons, already protected by the walls of themonastery and by theirreligious profession, ceased to exist. Secret faults committed before or even after admission to themonastery led to questions which were very delicate to decide, and which became the subject of controversy. Was one who had lost her virginity to make the fact known at the price of her reputation? Was it enough to present herself as a virgin in order to be able to receiveconsecration? (See for example "Theol. moralis Salmaticensium", Q. xvi de 6 et 9 præcepto, i, n. 75; orLessius, De justitia", etc., IV, ii, dub. 16.) Theceremony became more and more rare, though examples were found still in the thirteenth and fourteenth centuries; but it was not practiced in the Mendicant orders.Saint Antoninusknew it in the fifteenth century; whileSt. Charles Borromeo in vain tried to revive it in the sixteenth. Theabbess alone received and still receives a solemn benediction.

Virginity is irreparably lost by sexual pleasure,voluntarily and completely experienced. "I tell you without hesitation", writesSt. Jerome in his twenty-second Epistle to St. Eustochium, n. 5 (P.L., XXII, 397) "that thoughGod isalmighty, He cannot restore a virginity that has been lost." A failure in the resolution, or even incomplete faults, leave room for efficacious repentance, which restores virtue and theright to the aureola. Formerly virginity was required as a condition for entrance into somemonasteries; at the present day, in most congregations, a pontificaldispensation isnecessary for the reception ofpersons who have been married (the Order of the Visitation however is formally open towidows); but bodily integrity is no longer required. If the candidate's reputation is intact, the doors ofmonasteries are open to a generous repentance as to a generous innocence. (SeeNUNS;RELIGIOUS LIFE;VOWS;RELIGIOUS VEIL.)

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