e body, viz. the violation of the seal of
virginity. The second is the link between that which concerns the
soul and that which concerns the body, and this is the resolution of
the semen, causing sensible pleasure. The third is entirely on the
part of the soul, namely the purpose of attaining this pleasure. Of
these three the first is accidental to the moral act, which as such
must be considered in reference to the soul. The second stands in the
relation of matter to the moral act, since the sensible passions are
the matters of moral acts. But the third stands in the position of
form and complement, because the essence of morality is perfected in
that which concerns the reason. Since then virginity consists in
freedom from the aforesaid corruption, it follows that the integrity
of the bodily organ is accidental to virginity; while freedom from
pleasure in resolution of the semen is related thereto materially;
and the purpose of perpetually abstaining from this pleasure is the
formal and completive element in virginity.

Reply Obj. 1: This definition of Augustine's expresses directly that
which is formal in virginity. For "meditation" denotes reason's
purpose; and the addition "perpetual" does not imply that a virgin
must always retain this meditation actually, but that she should bear
in mind the purpose of always persevering therein. The material
element is expressed indirectly by the words "on incorruption in a
corruptible body." This is added to show the difficulty of virginity:
for if the flesh were incorruptible, it would not be difficult to
maintain a perpetual meditation on incorruption.

Reply Obj. 2: It is true that purity, as to its essence, is in the
soul; but as to its matter, it is in the body: and it is the same
with virginity. Wherefore Augustine says (De Virgin. viii) that
"although virginity resides in the flesh," and for this reason is a
bodily quality, "yet it is a spiritual thing, which a holy continency
fosters and preserves."

Reply Obj. 3: As stated above, the integrity of a bodily organ is
accidental to virginity, in so far as a person, through purposely
abstaining from venereal pleasure, retains the integrity of a bodily
organ. Hence if the organ lose its integrity by chance in some other
way, this is no more prejudicial to virginity than being deprived of
a hand or foot.

Reply Obj. 4: Pleasure resulting from resolution of semen may arise
in two ways. If this be the result of the mind's pu