In Catholicism, celibacy and virginity are seen as superior to marriage. It's another sign that the West is completely degenerated when people are shamed for being virgins.
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From the article:
The counsel of virginity is expressly given in the New Testament; first in Matt., xix, 11, 12, where Christ, after reminding His disciples that besides those who are unfit for marriage by nature, or by reason of a mutilation inflicted by others, there are others who have made the same sacrifice for the kingdom of heaven, recommends them to imitate these. “He that can take, let him take it.” Tradition has always understood this text in the sense of a profession of perpetual continence. St. Paul again, speaking (I Cor., vii, 25-40) as a faithful preacher of the doctrine of the Lord (tamquam misericordiam consecutus a Domino, ut sim fidelis), formally declares that marriage is permissible, but that it would be better to follow his counsel and remain single; and he gives the reasons; besides the considerations arising from the circumstances of his time, he gives this general reason, that the married man “is solicitous for the things of the world, how he may please his wife: and he is divided”; whereas he that is without a wife directs all his care to his own bodily and spiritual sanctification, and is at liberty to devote himself to prayer.
The Church, following this teaching of St. Paul, has always considered the state of virginity or celibacy preferable in itself to the state of marriage, and the Council of Trent (Sess. XXIV, can. 10) pronounces an anathema against the opposite doctrine.
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The state of virginity means a signal victory over the lower appetites, and an emancipation from worldly and earthly cares, which gives a man liberty to devote himself to the service of God. Although a person who is a virgin may fail to correspond to the sublime graces of his or her state, and may be inferior in merit to a married person, yet experience bears witness to the marvellous spiritual fruit produced by the example of those men and women who emulate the purity of the angels.
This perfect integrity of body, enhanced by a purpose of perpetual chastity, produces a special likeness to Christ, and creates a title to one of the three “aureolae””, which theologians mention. According the teaching of St. Thomas (Supplement Q. xcvi) these “aureolae” are particular rewards added to the essential happiness of eternity, and are like so many laurel wreaths, crowning three conspicuous victories, and three special points of resemblance to Christ: the victory over the flesh in virginity, the victory over the world in martyrdom, and the victory over the devil in the preaching of the truth. The text of St. John (Apoc., xiv, 1-5) is often understood of virgins, and the canticle which they alone may sing before the throne denotes the “aureola” which is given to them alone. It is most probable that the words in the fourth verse, “These are they who were not defiled with women: for they are virgins”, are really spoken of virgins, though there are also other interpretations; perhaps those who “were purchased from among men, the first fruits to God and to the Lamb: And in their mouth there was found no lie” (loc. cit., 4, 5) are the martyrs; they are declared to be without spot, as in an earlier chapter (vii, 14); they are said to “have washed their robes, and have made them white in the blood of the Lamb”.
Virginity
Virginity: Morally, virginity signifies the reverence for bodily integrity which is suggested by a virtuous motive. More from the Catholic Encyclopedia.
From the article:
The counsel of virginity is expressly given in the New Testament; first in Matt., xix, 11, 12, where Christ, after reminding His disciples that besides those who are unfit for marriage by nature, or by reason of a mutilation inflicted by others, there are others who have made the same sacrifice for the kingdom of heaven, recommends them to imitate these. “He that can take, let him take it.” Tradition has always understood this text in the sense of a profession of perpetual continence. St. Paul again, speaking (I Cor., vii, 25-40) as a faithful preacher of the doctrine of the Lord (tamquam misericordiam consecutus a Domino, ut sim fidelis), formally declares that marriage is permissible, but that it would be better to follow his counsel and remain single; and he gives the reasons; besides the considerations arising from the circumstances of his time, he gives this general reason, that the married man “is solicitous for the things of the world, how he may please his wife: and he is divided”; whereas he that is without a wife directs all his care to his own bodily and spiritual sanctification, and is at liberty to devote himself to prayer.
The Church, following this teaching of St. Paul, has always considered the state of virginity or celibacy preferable in itself to the state of marriage, and the Council of Trent (Sess. XXIV, can. 10) pronounces an anathema against the opposite doctrine.
...
The state of virginity means a signal victory over the lower appetites, and an emancipation from worldly and earthly cares, which gives a man liberty to devote himself to the service of God. Although a person who is a virgin may fail to correspond to the sublime graces of his or her state, and may be inferior in merit to a married person, yet experience bears witness to the marvellous spiritual fruit produced by the example of those men and women who emulate the purity of the angels.
This perfect integrity of body, enhanced by a purpose of perpetual chastity, produces a special likeness to Christ, and creates a title to one of the three “aureolae””, which theologians mention. According the teaching of St. Thomas (Supplement Q. xcvi) these “aureolae” are particular rewards added to the essential happiness of eternity, and are like so many laurel wreaths, crowning three conspicuous victories, and three special points of resemblance to Christ: the victory over the flesh in virginity, the victory over the world in martyrdom, and the victory over the devil in the preaching of the truth. The text of St. John (Apoc., xiv, 1-5) is often understood of virgins, and the canticle which they alone may sing before the throne denotes the “aureola” which is given to them alone. It is most probable that the words in the fourth verse, “These are they who were not defiled with women: for they are virgins”, are really spoken of virgins, though there are also other interpretations; perhaps those who “were purchased from among men, the first fruits to God and to the Lamb: And in their mouth there was found no lie” (loc. cit., 4, 5) are the martyrs; they are declared to be without spot, as in an earlier chapter (vii, 14); they are said to “have washed their robes, and have made them white in the blood of the Lamb”.
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