ntegrity of the Flesh?

Objection 1: It would seem that virginity does not consist in
integrity of the flesh. For Augustine says (De Nup. et Concup.) [*The
quotation is from De Sancta Virgin. xiii] that "virginity is the
continual meditation on incorruption in a corruptible flesh." But
meditation does not concern the flesh. Therefore virginity is not
situated in the flesh.

Obj. 2: Further, virginity denotes a kind of purity. Now Augustine
says (De Civ. Dei i, 18) that "purity dwells in the soul." Therefore
virginity is not incorruption of the flesh.

Obj. 3: Further, the integrity of the flesh would seem to consist in
the seal of virginal purity. Yet sometimes the seal is broken without
loss of virginity. For Augustine says (De Civ. Dei i, 18) that "those
organs may be injured through being wounded by mischance. Physicians,
too, sometimes do for the sake of health that which makes one shudder
to see: and a midwife has been known to destroy by touch the proof of
virginity that she sought." And he adds: "Nobody, I think, would be
so foolish as to deem this maiden to have forfeited even bodily
sanctity, though she lost the integrity of that organ." Therefore
virginity does not consist in incorruption of the flesh.

Obj. 4: Further, corruption of the flesh consists chiefly in
resolution of the semen: and this may take place without copulation,
whether one be asleep or awake. Yet seemingly virginity is not lost
without copulation: for Augustine says (De Virgin. xiii) that
"virginal integrity and holy continency that refrains from all sexual
intercourse is the portion of angels." Therefore virginity does not
consist in incorruption of the flesh.

_On the contrary,_ Augustine says (De Virgin. viii) that "virginity
is continence whereby integrity of the flesh is vowed, consecrated
and observed in honor of the Creator of both soul and flesh."

_I answer that,_ Virginity takes its name apparently from _viror_
(freshness), and just as a thing is described as fresh and retaining
its freshness, so long as it is not parched by excessive heat, so
too, virginity denotes that the person possessed thereof is unseared
by the heat of concupiscence which is experienced in achieving the
greatest bodily pleasure which is that of sexual intercourse. Hence,
Ambrose says (De Virgin. i, 5) that "virginal chastity is integrity
free of pollution."

Now venereal pleasures offer three points for consideration. The
first is on the part of th