Sexual abstinence in the context of Marriage

Virginity is a social construct that denotes the state of a person who has never engaged in sexual intercourse. As it is not an objective term with an operational definition, social definitions of what constitutes virginity, or the lack thereof, vary. Heterosexuals may or may not consider loss of virginity to occur only through penile–vaginal penetration, while people of other sexual orientations often include oral sex, anal sex, or manual sex in their definitions of virginity loss. The term "virgin" encompasses a range of definitions, as found in traditional, modern, and ethical concepts. Religious rituals for regaining virginity exist in many cultures. Some men and women who practice celibacy after losing their virginity consider themselves born-again virgins.

There are cultural and religious traditions that place special value and significance on this state, predominantly towards unmarried females, associated with notions of personal purity, honour, and worth. Like chastity, the concept of virginity has traditionally involved sexual abstinence. The concept of virginity usually involves moral or religious issues and can have consequences in terms of social status and in interpersonal relationships. Although virginity has social implications and had significant legal implications in some societies in the past, it has no legal consequences in most societies today. The social implications of virginity still remain in many societies and can have varying effects on an individual's social agency.

Birth control, also known as contraception, anticonception, and fertility control, is the use of methods or devices to prevent pregnancy. Birth control has been used since ancient times, but effective and safe methods of birth control only became available in the 20th century. Planning, making available, and using human birth control is called family planning. Some cultures limit or discourage access to birth control because they consider it to be morally, religiously, or politically undesirable.

The World Health Organization and United States Centers for Disease Control and Prevention provide guidance on the safety of birth control methods among women with specific medical conditions. The most effective methods of birth control are sterilization by means of vasectomy in males and tubal ligation in females, intrauterine devices (IUDs), and implantable birth control. This is followed by a number of hormone-based methods including contraceptive pills, patches, vaginal rings, and injections. Less effective methods include physical barriers such as condoms, diaphragms and fertility awareness methods. The least effective methods are spermicides and withdrawal by the male before ejaculation. Sterilization, while highly effective, is not usually reversible; all other methods are reversible, most immediately upon stopping them. Safe sex practices, such as with the use of condoms or female condoms, can also help prevent sexually transmitted infections. Other birth control methods do not protect against sexually transmitted infections. Emergency birth control can prevent pregnancy if taken within 72 to 120 hours after unprotected sex. Some argue not having sex is also a form of birth control, but abstinence-only sex education may increase teenage pregnancies if offered without birth control education, due to non-compliance.

In Christianity, the three evangelical counsels, or counsels of perfection, are poverty, chastity, and obedience. As stated by Jesus Christ in the canonical gospels, they are counsels for those who desire to become "perfect" (τελειος, teleios).

The Catholic Church interprets this to mean that they are not binding upon all, and hence not necessary conditions to attain eternal life (heaven), but that they are "acts of supererogation", "over and above" the minimum stipulated in the biblical commandments. Catholics and Lutherans who have made a public profession to order their lives by the evangelical counsels, and confirmed this by public vows before their competent church authority (the act of religious commitment known as a profession), are recognised as members of the consecrated life.

The Kreutzer Sonata (Russian: Крейцерова соната, Kreitzerova Sonata) is a novella by Leo Tolstoy, named after Beethoven's Kreutzer Sonata. The novella was published in 1889, and was promptly censored by the Russian authorities. The work is an argument for the ideal of sexual abstinence and an in-depth first-person description of jealous rage. The main character, Pozdnyshev, relates the events leading up to his killing of his wife: in his analysis, the root causes for the deed were the "animal excesses" and "swinish connection" governing the relation between the sexes.

Abstinence is the practice of self-enforced restraint from indulging in bodily activities that are widely experienced as giving pleasure. Most frequently, the term refers to sexual abstinence, but it can also mean abstinence from alcohol, drugs, food, or other comforts.

Because the regimen is intended to be a conscious act, freely chosen to enhance life, abstinence is sometimes distinguished from the psychological mechanism of repression. The latter is an unconscious state, having unhealthy consequences.

Asexuality is the lack of sexual attraction to others, or low or absent interest in or desire for sexual activity. It may be considered a sexual orientation or the lack thereof. It may also be categorized more widely, to include a broad spectrum of asexual sub-identities.

Asexuality is distinct from abstention from sexual activity and from celibacy, which are behavioral and generally motivated by factors such as an individual's personal, social, or religious beliefs. Sexual orientation, unlike sexual behavior, is believed to be "enduring". Some asexual people engage in sexual activity despite lacking sexual attraction or a desire for sex, for a number of reasons, such as a desire to physically please themselves or romantic partners, or a desire to have children.

Abstinence-only sex education (also known as sexual risk avoidance education) is a form of sex education that teaches not having sex outside of marriage. It often excludes other types of sexual and reproductive health education, such as birth control and safe sex. In contrast, comprehensive sex education covers the use of birth control and sexual abstinence.

Evidence does not support the effectiveness of abstinence-only sex education. It has been found to be ineffective in decreasing HIV risk in the developed world. It does not decrease rates of sexual activity or unplanned pregnancy when compared to comprehensive sex education.

Abstinence pledges are commitments made by people, often though not always teenagers and young adults, to practice abstinence, usually in the case of practicing teetotalism with respect to abstaining from alcohol and other drugs, or chastity, with respect to abstaining from sexual intercourse until marriage; in the case of sexual abstinence, they are sometimes also known as purity pledges or virginity pledges. They are most common in the United States among Catholic and Evangelical Christian denominations, while others are nonsectarian.

Sex education, also known as sexual education, sexuality education or sex ed, is the instruction of issues relating to human sexuality, including human sexual anatomy, sexual activity, sexual reproduction, safe sex, birth control, sexual health, reproductive health, emotional relations, emotional responsibilities, age of consent, and reproductive rights.

Sex education that includes all of these issues is known as comprehensive sexuality education. In contrast, abstinence-only sex education, which focuses solely on promoting sexual abstinence, is often favored in more socially conservative regions, including some parts of the United States.

In human sexuality, a sex life is a sector of a person's day-to-day existence which may involve sexual activity or represent the absence of sexual activity. In general parlance, the term can have many sub-meanings and social layers, but generally includes the following:

• The individual is able to, on an either regular or semi-regular basis, enter into voluntarily agreed and consensual situations involving partnered sexual activity, i.e. an activity other than solo masturbation. This would inherently mean there is at least one other person per situation, with or without sexual activity, and regardless of whether or not these situations are sexually monogamous; i.e., a "sex life" can be had just as easily with a long-term sexual partner as it can with multiple partners in rapid succession over a lifetime. The idea of a 'regularly or semi-regularly' sex life varies, but categorizing an individual who is involuntarily celibate (as opposed to voluntary abstinence) as having a sex life may be inaccurate.
• Presuming the above is true by default, the individual who has a sex life is then able to explore and deepen their existing sexual skills and also, when they desire it, is able to have the opportunity to learn new ones and to "grow" as a sexual being.
• The individual is able, because of these factors, to have an "area" of their overall "life" that involves sex in a way that is somewhat similar to how athletes have an "area" of their lives that involves sports or how musicians have an "area" of their lives that involves music. A person with a secure and constantly developing sex life is inherently able to regard their sexuality as an active part of themselves, and although a secure sex life does not necessarily mean that the person will always feel self-confident or sexually attractive, consistent access to sex and the ability to deepen and broaden one's sexual skills provides a certain psychological assurance of sex appeal that people who do not have a "sex life" tend not to have.