Many Christians believed this and Saint Augustus had a hot take for the time that maybe women do not like being raped
Do you mean Augustine of Hippo?
Augustus was emperor of Rome.
City of God book 1
Chapter 16
Violation of chastity, without the will’s consent, cannot pollute the character
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Our adversaries certainly think they have a weighty attack to make on Christians, when they make the most of their captivity by adding stories of the violation of wives, of maidens ready for marriage, and even in some cases of women in the religious life. On this point it is not our faith which is in difficulty, nor our devotion, nor is that particular virtue, the term for which is chastity, called in question. But our argument is in a way constrained and hampered, between the claims of modesty and reasoned argument. Here we are not so much concerned to answer the attacks of those outside as to administer consolation to those within our fellowship.
In the first place, it must be firmly established that virtue, the condition of right living, holds command over the parts of the body from her throne in the mind, and that the consecrated body is the instrument of the consecrated will; and if that will continues unshaken and steadfast, whatever anyone else does with the body or to the body, provided that it cannot be avoided without committing sin, involves no blame to the sufferer. But there can be committed on another’s body not only acts involving pain, but also acts involving lust. And so whenever any act of the latter kind has been committed, although it does not destroy a purity which has been maintained by the utmost resolution, still it does engender a sense of shame, because it may be believed that an act, which perhaps could not have taken place without some physical pleasure, was accompanied also by a consent of the mind.
Chapter 18
The question of violence from others, and the lust of others suffered by an unwilling mind in a ravished body
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‘But’, it will be said, ‘there is the fear of being polluted by another’s lust.’ There will be no pollution, if the lust is another’s; if there is pollution, the lust is not another’s. Now purity is a virtue of the mind. It has courage as its companion and courage decides to endure evil rather than consent to evil. A man of purity and high principle has not the power to decide what happens to his body, but only what he will mentally accept or repudiate. What sane man will suppose that he has lost his purity if his body is seized and forced and used for the satisfaction of a lust that is not his own? For if purity is lost in this way, it follows that it is not a virtue of the mind; it is not then ranked with the qualities which make up the moral life, but is classed among physical qualities, such as strength, beauty, and health, the impairment of which does not in any way mean the impairment of the moral life. If purity is something of this sort, why do we risk physical danger to avoid its loss? But if it is a quality of the mind, it is not lost when the body is violated. Indeed, when the quality of modesty resists the indecency of carnal desires the body itself is sanctified, and therefore, when purity persists in its unshaken resolution to resist these desires, the body’s holiness is not lost, because the will to employ the body in holiness endures, as does the ability, as far as in it lies.
The body is not holy just because its parts are intact, or because they have not undergone any handling. Those parts may suffer violent injury by accidents of various kinds, and sometimes doctors seeking to effect a cure may employ treatment with distressing visible effects. During a manual examination of a virgin a midwife destroyed her maidenhead, whether by malice, or clumsiness, or accident. I do not suppose that anyone would be stupid enough to imagine that the virgin lost anything of bodily chastity, even though the integrity of that part had been destroyed. Therefore while the mind’s resolve endures, which gives the body its claim to chastity, the violence of another’s lust cannot take away the chastity which is preserved by unwavering self-control.
Now suppose some woman, with her mind corrupted and her vowed intention to God violated, in the act of going to her seducer to be defiled. Do we say that she is chaste in body while she is on her way, when the chastity of her mind, which made the body chaste, has been lost and destroyed? Of course not! We must rather draw the inference that just as bodily chastity is lost when mental chastity has been violated, so bodily chastity is not lost, even when the body has been ravished, while the mind’s chastity endures. Therefore when a woman has been ravished without her consenting, and forced by another’s sin, she has no reason to punish herself by a voluntary death. Still less should she do so before the event lest she should commit certain murder while the offence, and another’s offence at that, still remains uncertain
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