VIRGINITY.—Virginity, insofar as it is a virtue, consists of two elements: the material and the formal. Understood in the material sense, it is immunity from every complete sexual gratification; in the formal sense, it is the firm purpose never to consent to such gratifications (Sum. Theol., 2a-2ae, q. 152, a. 1).
Thus understood, virginity is distinct from ordinary and common chastity and adds something more perfect to it; its characteristic, in fact, is to attain a singular and unique degree of perfection and excellence in its own sphere, because it renounces absolutely and by way of an unbreakable vow the aforementioned gratifications, whereas common chastity simply avoids whatever, in the pursuit of such gratifications, may be disordered according to the state of life in which the person finds himself, whether celibacy, marriage, or widowhood.
Consequently, the virtue of virginity is realized in the absolute perfection of its twofold material and formal element only in those who have permanently committed themselves to abstaining forever from the pleasures connected with the use of the senses in the order of matters pertaining to marriage and have never in fact yielded (ibid., a. 1, ad 4a). In the case, however, of those who have not in fact kept their resolve, deliberately yielding to temptation, virginity is no longer recoverable in its material element, but only in its formal element, through repentance for the fault and renewal of the resolve.
VIRGINITY AND MARRIAGE. - The virginal state thus understood is undoubtedly in itself superior in excellence to the married state, as is clearly apparent not only from Jesus’ own example but also from his declaration to the disciples (Mt. 19:12) and from the words of St. Paul: «Regarding virgins I have no command from the Lord and give only a counsel... he who marries his daughter does well, and he who does not marry her does better» (I Cor. 7:25 and 35). This explains how virginity was held in the greatest honor from Christian antiquity onward, and how the holy Fathers devoted particular works and praises to it, for example: St. Cyprian, De habitu virginum (PL 4, 451-58); St. Augustine, De sancta virginitate (PL 40, 397-428); St. Basil, De vera virginitatis integritate (PG 30, 781-84); St. Jerome, Contra Jovinianum (L. I, n. 12: PL 23, 226-48); and above all St. Ambrose, De virginibus (PL 16, 198-244) and De virginitate (ibid., cols. 279-316).
The reason is that the virginal state better promotes the higher goods of the soul, especially in the contemplative life, than does the married state, which is more directed toward the pursuit of bodily goods and the active life. Yet this superiority of one state over the other does not necessarily entail superiority in holiness or perfection among the persons who practice it, since a married person may very well be more perfect and holier than a person living in the virginal state (ibid., a. 4 ad 2°).
The great honor attributed to virginity even degenerated into a tendency to regard the virginal state as obligatory for anyone wishing to be and to prove himself a true Christian, thereby disparaging the married state, which had nevertheless been instituted by God from the beginning of the human race. This tendency, which arose under the name of «encratism» (v. ENCRATIATI), was opposed by the holy Fathers (cf. Trenen, Adv. haer., I, 28: PG 7, 690-91; St. Epiphanius, Haer., XLVI-XLVII: PG 41, 839-53) as heretical and gravely dangerous for the Church and society. On the other hand, against the opposing Lutheran doctrines, the Council of Trent anathematized those who taught that the married state should be preferred to the state of virginity and celibacy, and that it was not better and more blessed to remain in virginity and celibacy than to contract marriage (sess. XXIV, De reform. matrim., can. 10).