Dist. 26, Art. 1, Q. 1
Book IV: On the Sacraments · Distinction 26
ARTICULUS I.
De institutione Sacramenti matrimonii.
QUAESTIO I.
Quando matrimonium fuerit institutum.
Circa primum ostenditur, quod matrimonium fuerit institutum ante lapsum:
1. Per illud quod dicitur Matthaei decimo nono4: Non legistis, quod ab initio qui fecit homines masculum et feminam fecit illos? Et dixit: Propter hoc etc.
2. Item, Magister in littera5: «Cum alia Sacramenta post peccatum exordium sumserint, ma- p. 662 trimonii Sacramentum etiam ante peccatum legitur institutum».
3. Item, ratione videtur: quia usus coniugii est ad procreationem prolis; sed prolis procreatio conveniebat statui innocentiae: ergo tunc debuit institui.
4. Item, matrimonium est apud omnes, ergo est de dictamine naturae1; sed talia ab initio homini sunt impressa: ergo etc.
Contra: 1. Hugo de sancto Victore2: «Tempus institutionis Sacramentorum ex tunc esse coepit, quando homo a gaudiis paradisi eiectus est»; et ita videtur, quod matrimonium post lapsum sit institutum.
2. Item, ratione videtur: quia Sacramentum est medicina contra morbum; sed tempore status innocentiae nullus fuit morbus: ergo etc. Si tu dicas, sicut dicit Magister3, quod «institutum est in officium, non in remedium»; quaeritur tunc: quare similiter alia non sunt instituta in officium et post in remedium, sicut matrimonium?
3. Item, Sacramenta sunt signa visibilia rerum invisibilium, per quae homo manuducitur ad spiritualia cognoscenda; sed Adam non indigebat manuduci, quia «spirituali mente erat praeditus4»: ergo non fuit necesse institui in statu innocentiae.
4. Item, ante lapsum non erat maior inordinatio vel libido in actu generativae quam in actu nutritivae; sed licuit Adae comedere de omni ligno5: ergo similiter videtur, quod licuit ei coire cum omni muliere; aut si non; quaeritur: quare magis est arctatus ad istum actum quam ad alium?
Item, cum post lapsum habeamus Sacramentum, quod respicit actum nutritivae et generativae, et utrumque est in remedium6; quare Adam similiter non habuit in statu innocentiae Sacramentum, quantum ad utrumque actum in officium? Et videtur, quod magis debuit habere quantum ad nutritivam, quia nutritiva magis erat ibi in usu quam generativa.
CONCLUSIO.
Matrimonium fuit institutum tempore status innocentiae tantum in officium, post lapsum etiam in remedium.
Respondeo: Dicendum, quod quia institutio respicit usum, et usus matrimonii est in remedium et est in officium; usus autem aliorum Sacramentorum est tantum in remedium: ideo matrimonii usus non tantum convenit infirmis, sed etiam sanis; et ideo duplex fuit eius institutio: una ante lapsum in officium, et alia post lapsum in remedium7. Est autem usus matrimonii in remedium contra ignorantiam, dum erudit in quantum signum; et in remedium contra concupiscentiam, dum illam refrenat ut medicamentum. Sic et eius officium fuit quantum ad duas operationes potentiarum: et quantum ad actum cognitivae, ut homo videret exterius coniunctionem in creatura, quam intelligebat8 interius, non, inquam, ut erudiretur, sed ut, videndo materialiter quod sciebat, oblectaretur. Similiter quantum ad actum generativae fuit in officium, ut, quia per se homo non potuit speciem conservare, adiuncta socia, in actum illum conservationis prodire posset.
1. 2. 3. Ex hoc patent tria obiecta.
4. Ad illud vero quod obiicitur de nutritiva, dicendum, quod non est simile, quia ibi fit continua deperditio per calorem; ideo frequens debet fieri restauratio et de multis, non de uno tantum. — Aliter potest dici, quod duplex est deperditio, scilicet quantum ad humidum nutrimentale et radicale; similiter duplex est restauratio, scilicet quantum ad humidum nutrimentale per lignum paradisi, et similiter quantum ad humidum radicale per lignum vitae9; hoc autem, ut dicit Augustinus, non solum fuit in usum, sed etiam in Sacramentum. Significabat enim pastum sapientiae interiorem; et quia una est sapientia, unicus fuit ille cibus, licet alii essent plures. Similiter, quia in actu coniugii intelligitur coniunctio Christi et Ecclesiae10; et Christus est sponsus unicus, et Ecclesia unica: inde est, quod divina institutione est mulier viro matrimonio coniuncta, sicut et lignum vitae provisum in Sacramentum. Quia vero per peccatum est amissa conservatio individui11, salva nihilominus illa quae est speciei; ideo remansit matrimonium, sed non remansit illud lignum; habuerunt tamen aliquod signum, quousque Christus incarnaretur12.
Si tunc quaeratur: quare magis quantum ad nutritivam et generativam Adam habuit Sacramenta quam quantum ad alias potentias, ut visum etc.? dicendum, quod ista fuerunt in usum et in talem p. 663 usum, qui veniebat ex indigentia. Nam Adam nec per se poterat conservari1 nec per se poterat generare. Et ideo indiguit aliquibus, quibus uteretur; et quia usus exterioris hominis et indigentia importabant similitudinem interioris, quia anima non per se potest vivere, nisi reficiatur a Christo, nec similiter per se bona opera facere, nisi fecundetur ab ipso: ideo patet, quod utrumque fuit Sacramentum, nec penes alios sensus oportuit alia Sacramenta institui.
I. Quid sit matrimonium re et nomine, explicatur infra d. 27. a. 1. et dub. 1; de ratione Sacramenti, quae ei competit, cfr. infra a. 2. et d. 31. a. 1. q. 2. 3; de consensu ut causa eiusdem d. 27. a. 2, et d. 28-30; de indissolubilitate d. 27. a. 3. et d. 33. a. 3; de bonis tribus eiusdem d. 31. a. 1; de usu ibid. a. 2. et d. 32; de unitate d. 33. a. 1. et 3; de relatione eius ad virginitatem ibid. a. 2; de impedimentis d. 34-42; de toto tractatu Breviloq. p. VI. c. 13.
II. Communes et necessario faciendae sunt distinctiones circa matrimonium in ratione vel contractus, vel Sacramenti; item, ut est in officium, vel in remedium; denique ut primitus institutum a Deo, vel ut ad dignitatem Sacramenti elevatum a Christo, qui est «venerabilium Sacramentorum institutor atque perfector» (Conc. Trident. Sess. XXIV. prooem.).
De 1. quaestione: Scot., hic q. unica n. 18. et n. 9. seqq. — S. Thom., hic q. 2. a. 2; Suppl. q. 42. a. 2; S. c. Gent. IV. c. 78. — B. Albert., hic a. 6. — Petr. a Tar., hic q. 1. a. 2. — Richard. a Med., hic a. 1. q. 2. — Dionys. Carth., de hac et seq. q. hic q. 2.
III. De 2. quaestione: Scot., loc. cit. n. 13. — S. Thom., locc. citt. et q. 1. a. 1; Suppl. q. 41. a. 1. — B. Albert. rem[?] hic a. 1. — Petr. a Tar., loc. cit. a. 3. et 1. — Richard. a Med., loc. cit. q. 1. 3.
IV. Quaestionem 3. Petr. a Tar. (hic q. 2. a. 1-3.) dividit in tres quaestiones secundum tria tempora: ante peccatum, et tunc usum matrimonii ad finem generis conservandi praeceptum fuisse docet; post peccatum et ante sufficientem multiplicationem generis humani, et tunc etiam praeceptum fuisse; denique nunc post sufficientem hominum multiplicationem, et sic cessasse dicit hoc praeceptum affirmativum quoad individua. Denique quoad finem secundarium evitandae fornicationis nunquam fuit praeceptum, sed tantum indulgentia. Eundem modum dicendi adhibet S. Bonav. Non re ipsa, sed tantum in modo loquendi dissentientes, alii, ut Scot. (loc. cit. n. 18.) et Durand. (hic q. 2.), dicunt, praeceptum illud, utpote non revocatum, adhuc durare, scilicet eo sensu, quem sic exhibet S. Thom. (hic q. 1. a. 2. ad 1; cfr. Suppl. q. 41. a. 2.): «Dicendum, quod praeceptum illud non est revocatum, non tamen obligat unumquemque, ratione iam dicta, nisi illo tempore, quo paucitas hominum exigebat» etc.
De 3. quaestione praeter locos citt.: B. Albert., hic a. 10. — Richard. a Med., hic a. 3. q. 1-3. — Dionys. Carth., hic q. 1.
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Article I.
On the institution of the Sacrament of matrimony.
Question I.
When marriage was instituted.
Concerning the first point it is shown that marriage was instituted before the fall:
1. By that which is said in Matthew, chapter nineteen4: Have you not read, that he who from the beginning made men made them male and female? And he said: For this cause etc.
2. Likewise, the Master in the [Lombard's] text5: «Although the other Sacraments took their beginning after sin, the Sacrament of matrimony is read to have been instituted even before sin.»
3. Likewise, it seems so by reason: because the use of marriage is for the procreation of offspring; but the procreation of offspring was befitting to the state of innocence: therefore it ought then to have been instituted.
4. Likewise, marriage exists among all peoples, therefore it is from the dictate of nature1; but such things were impressed upon man from the beginning: therefore etc.
On the contrary: 1. Hugh of St. Victor2: «The time of the institution of the Sacraments began from the point when man was cast out from the joys of paradise»; and thus it seems that marriage was instituted after the fall.
2. Likewise, it seems so by reason: because a Sacrament is a medicine against disease; but in the time of the state of innocence there was no disease: therefore etc. If you say, as the Master says3, that «it was instituted as an office, not as a remedy»; then it is asked: why were not the other [Sacraments] likewise instituted as an office and afterward as a remedy, like marriage?
3. Likewise, Sacraments are visible signs of invisible things, by which man is led by the hand to the knowledge of spiritual things; but Adam did not need to be led by the hand, because «he was endowed with a spiritual mind4»: therefore it was not necessary that it be instituted in the state of innocence.
4. Likewise, before the fall there was no greater disorder or concupiscence in the act of the generative [power] than in the act of the nutritive; but it was permitted to Adam to eat of every tree5: therefore it likewise seems that it was permitted to him to have intercourse with every woman; or if not, it is asked: why was he more restricted to this act than to another?
Likewise, since after the fall we have a Sacrament which regards the act of the nutritive and of the generative [powers], and each is a remedy6; why did Adam likewise not have in the state of innocence a Sacrament, as regards each act, as an office? And it seems that he ought rather to have had one as regards the nutritive, because the nutritive was there more in use than the generative.
Conclusion.
Marriage was instituted in the time of the state of innocence only as an office; after the fall, also as a remedy.
I respond: It must be said that, because institution regards use, and the use of marriage is a remedy and is an office, whereas the use of the other Sacraments is only a remedy: therefore the use of marriage befits not only the sick but also the healthy; and therefore its institution was twofold: one before the fall as an office, and another after the fall as a remedy7. Now the use of marriage is a remedy against ignorance, inasmuch as it instructs [man] as a sign; and a remedy against concupiscence, inasmuch as it restrains it as a medicine. So too its office was in respect of two operations of the powers: both as regards the act of the cognitive [power], that man might see outwardly in a creature the conjunction which he understood8 inwardly — not, I say, that he might be instructed, but that, seeing materially what he knew, he might take delight; likewise as regards the act of the generative [power] it was an office, so that, because man could not by himself preserve the species, with a companion joined to him he might be able to proceed to that act of preservation.
1. 2. 3. From this the three objections are made clear.
4. But to that which is objected concerning the nutritive [power], it must be said that it is not a similar case, because there a continual loss occurs through heat; therefore restoration must be made frequently and from many things, not from one only. — Otherwise it can be said that loss (deperditio) is twofold, namely as regards the nutrimental and the radical moisture; likewise restoration is twofold, namely as regards the nutrimental moisture through the tree of paradise, and likewise as regards the radical moisture through the tree of life9; and this, as Augustine says, was not only for use but also for a Sacrament. For it signified the inward nourishment of wisdom; and because wisdom is one, that food was single, although the others were many. Likewise, because in the act of marriage the conjunction of Christ and the Church is understood10; and Christ is the one bridegroom, and the Church is one: hence it is that by divine institution woman is joined to man in marriage, just as the tree of life too was provided for a Sacrament. But because through sin the preservation of the individual was lost11, while nevertheless that which belongs to the species was preserved; therefore marriage remained, but that tree did not remain; yet they had some sign, until Christ should be incarnate12.
If it then be asked: why did Adam have Sacraments as regards the nutritive and the generative [powers] rather than as regards the other powers, such as sight etc.? it must be said that these were for use and for such use as came from need. For Adam could neither preserve himself by himself1 nor generate by himself. And therefore he needed certain things which he might use; and because the use of the outer man and [his] need bore a likeness of the inner [man] — since the soul cannot live by itself, unless it be refreshed by Christ, nor likewise do good works by itself, unless it be made fruitful by him — therefore it is clear that each was a Sacrament, nor with respect to the other senses was it necessary that other Sacraments be instituted.
I. What marriage is in reality and in name is explained below, d. 27, a. 1, and dub. 1; concerning the character of the Sacrament which belongs to it, cf. below, a. 2, and d. 31, a. 1, q. 2, 3; concerning consent as its cause, d. 27, a. 2, and d. 28-30; concerning indissolubility, d. 27, a. 3, and d. 33, a. 3; concerning the three goods, of the same [distinction], d. 31, a. 1; concerning [their] use, ibid., a. 2, and d. 32; concerning unity, d. 33, a. 1 and 3; concerning its relation to virginity, ibid., a. 2; concerning impediments, d. 34-42; concerning the whole treatise, Breviloquium, part VI, c. 13.
II. Common and necessarily to be made are the distinctions concerning marriage: in the character of a contract or of a Sacrament; likewise, as it is an office or a remedy; finally, as first instituted by God, or as elevated to the dignity of a Sacrament by Christ, who is «the institutor and perfecter of the venerable Sacraments» (Council of Trent, Session XXIV, proem.).
On the 1st question: Scotus, here q. unica, n. 18 and nn. 9 ff. — St. Thomas, here q. 2, a. 2; Suppl. q. 42, a. 2; Summa contra Gentiles IV, c. 78. — B. Albert, here a. 6. — Peter of Tarentaise, here q. 1, a. 2. — Richard of Mediavilla, here a. 1, q. 2. — Dionysius the Carthusian, on this and the following question, here q. 2.
III. On the 2nd question: Scotus, loc. cit., n. 13. — St. Thomas, locc. citt. and q. 1, a. 1; Suppl. q. 41, a. 1. — B. Albert rem[?], here a. 1. — Peter of Tarentaise, loc. cit., a. 3 and 1. — Richard of Mediavilla, loc. cit., q. 1, 3.
IV. Question 3 Peter of Tarentaise (here q. 2, a. 1-3) divides into three questions according to three times: before sin, and he teaches that then the use of marriage was commanded for the end of preserving the race; after sin and before the sufficient multiplication of the human race, and that then also it was commanded; finally, now, after the sufficient multiplication of men, and thus he says that this affirmative command has ceased as regards individuals. Finally, as regards the secondary end of avoiding fornication, it was never a command, but only an indulgence. St. Bonaventure employs the same manner of speaking. Dissenting not in the matter itself, but only in the manner of speaking, others, such as Scotus (loc. cit., n. 18) and Durandus (here q. 2), say that that command, inasmuch as it has not been revoked, still endures, namely in the sense which St. Thomas thus sets forth (here q. 1, a. 2, ad 1; cf. Suppl. q. 41, a. 2): «It must be said that that command has not been revoked, yet it does not oblige each individual, for the reason already stated, except at that time when the fewness of men required [it]» etc.
On the 3rd question, besides the places cited: B. Albert, here a. 10. — Richard of Mediavilla, here a. 3, q. 1-3. — Dionysius the Carthusian, here q. 1.
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- 4Vers. 4. seq.: Non legistis, quia qui fecit hominem ab initio masculum et feminam fecit eos [Gen. 1, 27.]? et dixit [Gen. 2, 24.]: Propter hoc dimittet homo patrem etc.Verses 4 f.: Have you not read, that he who made man from the beginning made them male and female [Gen. 1:27]? and said [Gen. 2:24]: For this cause shall a man leave father etc.
- 5Hic c. 1.Here, c. 1 [i.e. in the Master's text, chapter 1].
- 1Cfr. supra pag. 436, nota 2.Cf. above, p. 436, note 2.
- 2Libr. I. de Sacram. p. VIII. c. 12: Tempus institutionis Sacramentorum ab eo incepisse creditur, quo primus parens merito inobedientiae a gaudiis paradisi expulsus etc.On the Sacraments, Book I, part VIII, c. 12: The time of the institution of the Sacraments is believed to have begun from that [point] at which the first parent, by the desert of his disobedience, was expelled from the joys of paradise etc.
- 3Hic in lit. c. 1. et 2. — Inferius post instituta cod. R addit prius.Here in the [Master's] text, cc. 1 and 2. — Below, after instituta codex R adds prius.
- 4Ut insinuat August., XI. de Gen. ad lit. c. 42. n. 58. et 60. Cfr. II. Sent. lit. Magistri, d. XXII. c. 3. Vide etiam supra lit. Magistri, d. 1. c. 5.As Augustine intimates, On Genesis according to the Letter XI, c. 42, nn. 58 and 60. Cf. Bk. II Sent., the Master's text, d. XXII, c. 3. See also above, the Master's text, d. 1, c. 5.
- 5Gen. 2, 16. et 3, 1. seq.Gen. 2:16 and 3:1 f.
- 6Scilicet Sacramentum eucharistiae et matrimonii; cfr. supra d. 8. p. I. a. 2. q. I. ad 3. — Superius pro habeamus, quod habet cod. P (E F a secunda manu), cod. O habemus, codd. RSTUX habuit, ed. I cum multis codd. hominum, cod. L hominem, Vat. perperam non habeamus.Namely the Sacrament of the eucharist and of matrimony; cf. above, d. 8, p. I, a. 2, q. I, ad 3. — Above, for habeamus (which codex P has — E, F by a second hand), codex O [reads] habemus, codices RSTUX habuit, ed. I with many codices hominum, codex L hominem, the Vatican [edition] wrongly non habeamus.
- 7Vide hic lit. Magistri, c. 2.See here the Master's text, c. 2.
- 8Codd. I K intellexerat.Codices I, K [read] intellexerat (had understood).
- 9Gen. 2, 9. — Verba August. vide supra pag. 184, nota 3. — De humido nutrimentali et radicali cfr. tom. I. pag. 316, nota 12. — Inferius pro interiorem plurimi codd. minus apte, ut videtur, interioris.Gen. 2:9. — For Augustine's words see above, p. 184, note 3. — On the nutrimental and radical moisture cf. tom. I, p. 316, note 12. — Below, for interiorem very many codices, less aptly (as it seems), [read] interioris.
- 10Vide infra a. 2. q. I, et hic in lit. Magistri, c. 6. — Inferius pro matrimonio codd. F L matrimonialiter.See below, a. 2, q. I, and here in the Master's text, c. 6. — Below, for matrimonio codices F, L [read] matrimonialiter.
- 11Rom. 5, 12: Per peccatum mors.Rom. 5:12: Through sin, death.
- 12Cfr. supra d. 8. p. I. a. 2. q. I. ad 3. — Edd. nasceretur.Cf. above, d. 8, p. I, a. 2, q. I, ad 3. — The editions [read] nasceretur (should be born).
- 1Vide II. Sent. d. 19. a. 2. et 3. — Superius pro visum cod. U visivam, plures codd. pro etc. perperam substituunt est, cod. A est supra. In fine solut. pro utrumque edd. unicum.See Bk. II Sent., d. 19, a. 2 and 3. — Above, for visum codex U [reads] visivam, several codices wrongly substitute est for etc., codex A est supra. At the end of the solution, for utrumque the editions [read] unicum. ---