Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that the Mother of God did not take a vow of virginity. For it is written (Dt. 7:14): "No one shall be barren among you of either sex." But sterility is a consequence of virginity. Therefore the keeping of virginity was contrary to the commandment of the Old Law. But before Christ was born the old law was still in force. Therefore at that time the Blessed Virgin could not lawfully take a vow of virginity.

Objection 2: Further, the Apostle says (1 Cor. 7:25): "Concerning virgins I have no commandment of the Lord; but I give counsel." But the perfection of the counsels was to take its beginning from Christ, who is the "end of the Law," as the Apostle says (Rm. 10:4). It was not therefore becoming that the Virgin should take a vow of virginity.

Objection 3: Further, the gloss of Jerome says on 1 Tim. 5:12, that "for those who are vowed to virginity, it is reprehensible not only to marry, but also to desire to be married." But the Mother of Christ committed no sin for which she could be reprehended, as stated above (Question 27, Article 4). Since therefore she was "espoused," as related by Lk. 1:27 it seems that she did not take a vow of virginity.

On the contrary, Augustine says (De Sanct. Virg. iv): "Mary answered the announcing angel: 'How shall this be done, because I know not man?' She would not have said this unless she had already vowed her virginity to God."

I answer that, As we have stated in the 2.2, Question 88, Article 6, works of perfection are more praiseworthy when performed in fulfilment of a vow. Now it is clear that for reasons already given (Articles 1,2,3) virginity had a special place in the Mother of God. It was therefore fitting that her virginity should be consecrated to God by vow. Nevertheless because, while the Law was in force both men and women were bound to attend to the duty of begetting, since the worship of God was spread according to carnal origin, until Christ was born of that people; the Mother of God is not believed to have taken an absolute vow of virginity, before being espoused to Joseph, although she desired to do so, yet yielding her own will to God's judgment. Afterwards, however, having taken a husband, according as the custom of the time required, together with him she took a vow of virginity.

Reply to Objection 1: Because it seemed to be forbidden by the law not to take the necessary steps for leaving a posterity on earth, therefore the Mother of God did not vow virginity absolutely, but under the condition that it were pleasing to God. When, however, she knew that it was acceptable to God, she made the vow absolute, before the angel's Annunciation.

Reply to Objection 2: Just as the fulness of grace was in Christ perfectly, yet some beginning of the fulness preceded in His Mother; so also the observance of the counsels, which is an effect of God's grace, began its perfection in Christ, but was begun after a fashion in His Virgin Mother.

Reply to Objection 3: These words of the Apostle are to be understood of those who vow chastity absolutely. Christ's Mother did not do this until she was espoused to Joseph. After her espousals, however, by their common consent she took a vow of virginity together with her spouse.

Articulus 4

Argumentum 1

Ad quartum sic proceditur. Videtur quod mater dei virginitatem non voverit.

Dicitur enim Deut. VII, non erit apud te sterilis utriusque sexus.

Sterilitas autem sequitur virginitatem. Ergo servatio virginitatis erat contra praeceptum veteris legis. Sed adhuc lex vetus habebat statum antequam christus nasceretur. Ergo non potuit licite beata virgo virginitatem vovere pro tempore illo.

Argumentum 2

Praeterea, apostolus, I Cor. VII, dicit, de virginibus autem praeceptum domini non habeo, consilium autem do.

Sed perfectio consiliorum a christo debuit inchoari, qui est finis legis, ut apostolus dicit, Rom. X.

Non ergo conveniens fuit quod virgo votum virginitatis emitteret.

Argumentum 3

Praeterea, Glossa Hieronymi dicit, I Tim. V, quod voventibus virginitatem non solum nubere, sed etiam velle nubere damnabile est.

Sed mater christi nullum peccatum damnabile commisit, ut supra habitum est.

Cum ergo desponsata fuerit, ut habetur Luc. I, videtur quod ipsa virginitatis votum non emiserit.

Sed Contra

Sed contra est quod Augustinus dicit, in libro de sancta virginitate, annuntianti Angelo maria respondit, quomodo fiet istud, quoniam virum non cognosco? quod profecto non diceret, nisi se virginem deo ante vovisset.

Corpus

Respondeo dicendum quod, sicut in secunda parte habitum est, perfectionis opera magis sunt laudabilia si ex voto celebrantur.

Virginitas autem in matre dei praecipue debuit pollere, ut ex supra dictis rationibus patet. Et ideo conveniens fuit ut virginitas eius ex voto esset deo consecrata. Verum quia tempore legis oportebat generationi insistere tam mulieres quam viros, quia secundum carnis originem cultus dei propagabatur antequam ex illo populo christus nasceretur, mater dei non creditur, antequam desponsaretur ioseph, absolute virginitatem vovisse, licet eam in desiderio habuerit, super hoc tamen voluntatem suam divino commisit arbitrio. Postmodum vero, accepto sponso, secundum quod mores illius temporis exigebant, simul cum eo votum virginitatis emisit.

Ad 1

Ad primum ergo dicendum quod, quia videbatur esse lege prohibitum non dare operam ad relinquendum semen super terram, ideo non simpliciter virginitatem vovit dei genitrix, sed sub conditione, si deo placeret. Postquam autem ei innotuit hoc esse deo acceptum, absolute vovit, antequam ab Angelo annuntiaretur.

Ad 2

Ad secundum dicendum quod, sicut gratiae plenitudo perfecte quidem fuit in christo, et tamen aliqua eius inchoatio praecessit in matre; ita etiam observatio consiliorum, quae per gratiam dei fit, perfecte quidem incoepit in christo, sed aliquo modo fuit inchoata in virgine matre eius.

Ad 3

Ad tertium dicendum quod verbum illud apostoli est intelligendum de illis qui absolute castitatem vovent.

Quod quidem mater dei non fecit antequam ioseph desponsaretur.

Sed post desponsationem, ex communi voluntate, simul cum sponso suo votum virginitatis emisit.