atter of one virtue, and not the matter of another virtue: thus
a poor man has the matter of temperance, but not that of
magnificence. It is in this way that one who has the other virtues
lacks the matter of virginity, namely the aforesaid integrity of the
flesh: nevertheless he can have that which is formal in virginity,
his mind being so prepared that he has the purpose of safeguarding
this same integrity of the flesh, should it be fitting for him to do
so: even as a poor man may be so prepared in mind as to have the
purpose of being magnificent in his expenditure, were he in a
position to do so: or again as a prosperous man is so prepared in
mind as to purpose bearing misfortune with equanimity: without which
preparedness of the mind no man can be virtuous.

Reply Obj. 3: Virtue can be recovered by penance as regards that
which is formal in virtue, but not as to that which is material
therein. For if a magnificent man has squandered all his wealth he
does not recover his riches by repenting of his sin. In like manner a
person who has lost virginity by sin, recovers by repenting, not the
matter of virginity but the purpose of virginity.

As regards the matter of virginity there is that which can be
miraculously restored by God, namely the integrity of the organ,
which we hold to be accidental to virginity: while there is something
else which cannot be restored even by miracle, to wit, that one who
has experienced venereal lust should cease to have had that
experience. For God cannot make that which is done not to have been
done, as stated in the First Part (Q. 25, A. 4).

Reply Obj. 4: Virginity as a virtue denotes the purpose, confirmed by
vow, of observing perpetual integrity. For Augustine says (De Virgin.
viii) that "by virginity, integrity of the flesh is vowed,
consecrated and observed in honor of the Creator of both soul and
flesh." Hence virginity, as a virtue, is never lost without sin.

Reply Obj. 5: Conjugal chastity is deserving of praise merely because
it abstains from unlawful pleasures: hence no excellence attaches to
it above that of chastity in general. Widowhood, however, adds
something to chastity in general; but it does not attain to that
which is perfect in this matter, namely to entire freedom from
venereal pleasure; virginity alone achieves this. Wherefore virginity
alone is accounted a virtue above chastity, even as magnificence is
reckoned above liberality.
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FOUR