VIRGINITY
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VIRGINITY
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(New York, 1904); Chandler and others. Hist, of the Southern
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America (New York, 1902) ; Cooke, Virginia, a Hist, of the People
(Cambridge, Mass., 1886); Crozier, Virginia County Records
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Catholic References: Htland, Progress of the Catholic Church in America (Chicago, 1897) ; Hughes, The Hist, of the Society of Jesus in North America (London, 1907); Keiley, Memoranda (Norfolk, 1874); Maori, The Catholic Church in the City and Diocese of Richmond (Richmond, 1906); Idem, The Diocese of Richmond in The Catholic Church in the United States (New York, 1909); Proceedings of the Catholic Benevolent Union (Norfolk, 1874); official Catholic almanacs and directories (Baltimore, New York, Milwaukee, 1841-1912); Mahon and Hayes, The Trials and Triumphs of the Catholic Church in America (Chicago, 1902); Parke, Catholic Missions in Va. (Richmond, 1850) ; Shea, The Hist, of the Catholic Church in the U. S. (Akron, Ohio, 1890) ; Idem, The Defenders of our Faith (New York, 1894); Babcia, Ensayo Cronologico, 142-6; Fer- nandez, //isfori'a ecclesiastica de nuestros tiempos (Toledo, 1611); Navarette, Real CSdula que contiene el asiento con Lucas Vasquez de Ayll6n; Colteccion de Viages y Descubrimientos, II (Madrid, 1829), 153-6; Tanner, Societas Militans (1675), 447-51.
F. Joseph Maori.
Virginity.— Morally, virginity signifies the rever- ence for bodily integrity which is suggested by a vir- tuous motive. Thus understood, it is common to both sexes, and may exist in a woman even after bod- ily violation committed upon her against her will. Physically, it implies a bodily integrity, visible evi- dence of which exists only in women. The Cathohc Faith teaches us that God miraculously preserved this bodily integrity in the Blessed Virgin Mary, even during and after her child-birth (see Paul 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 and voluntary delectation, whether from lust 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 every sin 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 marriage 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 affirma- tive answer of some authors, and of the text of St. Thomas, II-II, Q. clii, a. 3, the statement of wh'ch 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 rehgious or apostolic.
Then the superior ^■irtues of charity or rehgion will
ennoble this purpose and communicate toil their own
beauty; but we shall not find in it any sfjlendour or
merit which are not the splendour or merit of another
virtue. The resolution of virginity is generally offered
to God under the form of a vow. The counsel of
virginity is expressly given in the New Testament;
first in Matt., xix, 11, 12, where Christ, after remind-
ing 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 the kingdom 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 (I Cor., vii, 2.5-40) as a
faithful preacher of the doctrine of the Lord (tam-
quam misericordiam consecutus a Domino, ut sim
fidehs), 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 sohcitous 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 sanetification, and is at liberty to
devote himself to prayer.
The Church, following this teaching of St. Paul, has always considered the state of virginity or celi- bacy preferable in itself to the state of marriage, and the Council of Trent (Sess. XXIV, can. 10) pro- nounces an anathema against the opposite doctrine. Some heretics of the sixteenth century understood Christ'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, espe- cially verse 14, in which "the kingdom of heaven " clearly means eternal Ufe, and the passage quoted from St. Paul suflSciently refute that interpretation. Reason confirms the teaching of Holy Scripture. The state of virginity means a signal victory over the lower appetites, and an emancipation from worldly and earthly cares, which gives a man liberty to devote himself to the service of God. Although a person who is a virgin may fail to correspond to the sublime graces of his or her state, and may be inferior in merit to a married person, yet experience bears wit- ness to the marvellous spiritual fruit produced by the examjile of those men and women who emulate the purity of the angels.
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 "aureola;"', which theologians mention. Ac- cording to the teaching of St. Thomas (Supplement, Q. xcvi) these "aureoUr" are particular rewards added to the essential happiness of eternity, 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 in martyrdom, and the victory over the devil in the preaching of the truth. The text of St. John (Apoc, xiv, 1-5) is often understood of virgins, and the canticle which they alone may sing before the throne denotes the "aureohi" 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, the firstfruits to God and to the Lamb: \w\ in tlicir mouth there was found no lie"
