Bonaventure

COMMENTARIUS IN DISTINCTIONEM XXVI.

De matrimonio secundum causam formalem.

Cum alia Sacramenta post peccatum et propter peccatum etc.

DIVISIO TEXTUS.

The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Quaracchi restarts footnote numbering on each printed page.

Haec est ultima pars totalis partis, in qua agit Magister de Sacramentis. In hac enim parte ultimo agitur de Sacramento matrimonii; et quoniam tunc unaquaeque res perfecte cognoscitur, quando cognoscitur secundum quadruplex genus causae¹: ideo pars ista habet quatuor partes. In prima agit de matrimonio secundum causam formalem. In secunda secundum causam efficientem, infra distinctione proxima: Post hoc advertendum est, quid sit coniugium. In tertia secundum causam finalem, infra distinctione trigesima prima: Post haec de bonis coniugii. In quarta secundum causam materialem, quae est personarum legitimitas; haec enim est dispositio a parte suscipientis; et per oppositum agit de illegitimitate, et hoc agit infra distinctione trigesima quarta: Nunc superest attendere, quae personae etc.

Prima pars, in qua determinat de matrimonio secundum causam formalem, habet duas: quia enim matrimonio formaliter convenit Sacramentum et signum; et signum sacramentale duo in se continet, secundum quod tale signum significat divinam institutionem et naturalem repraesentationem²: ideo pars ista habet duas. In prima agit de matrimonii institutione. In secunda de repraesentatione sive aptatione signi ad signatum, et hoc ibi: Cum igitur coniugium Sacramentum sit.

Prima pars habet tres partes. In prima determinat institutionis tempus. In secunda modum, ibi: Prima institutio habuit praeceptum. In tertia removet quoddam dubium, quod habet ex praedictis ortum, ibi: Fuerunt autem nonnulli haeretici.

Cum igitur coniugium Sacramentum sit. Haec est secunda pars, in qua post institutionem agit de significatione, et habet haec pars tres particulas. In prima determinat, quid sit in hoc Sacramento signum, et quid signatum tantum, et quid signatum et signum³; ex quibus intelligitur, unicum fieri Sacramentum sive integrari. In secunda ex verbis suis introducit dubium, ibi: Inde est, quod quidam doctorum. In tertia vero dissolvit, ibi: Hoc si secundum superficiem. — Et ita in duobus est continentia huius distinctionis, scilicet in huius Sacramenti institutione et in Sacramenti constitutione sive integratione.

TRACTATIO QUAESTIONUM.

Ad intelligentiam praesentis distinctionis secundum duo, quae determinat Magister de Sacramento matrimonii, duo principaliter quaeruntur.

Primo quaeritur de eius institutione.

Secundo, de eius integritate.

Circa primum tria quaeruntur.

Primo quaeritur, quando fuerit institutum.

Secundo, a quo.

Tertio quaeritur, qualiter fuerit institutum.

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Commentary on Distinction XXVI.

On matrimony according to its formal cause.

Since the other sacraments came after sin and on account of sin, etc.

Division of the text.

This is the last part of the total part in which the Master treats of the Sacraments. For in this part he treats last of the Sacrament of matrimony; and since each thing is perfectly known when it is known according to the fourfold genus of cause¹: therefore this part has four parts. In the first he treats of matrimony according to its formal cause. In the second, according to its efficient cause, in the next distinction below: After this it must be noted what marriage is. In the third, according to its final cause, below in the thirty-first distinction: After these things, concerning the goods of marriage. In the fourth, according to its material cause, which is the legitimacy of the persons; for this is a disposition on the part of the one receiving [it]; and by way of the opposite he treats of illegitimacy, and this he does below in the thirty-fourth distinction: Now it remains to consider which persons etc.

The first part, in which he determines concerning matrimony according to its formal cause, has two [subparts]: for since to matrimony there formally belong both the Sacrament and the sign, and the sacramental sign contains two things in itself, inasmuch as such a sign signifies the divine institution and the natural representation²: therefore this part has two [subparts]. In the first he treats of the institution of matrimony. In the second, of the representation, or the fitting of the sign to the thing signified, and this here: Since therefore marriage is a Sacrament.

The first part has three parts. In the first he determines the time of the institution. In the second, the manner, there: The first institution had a precept. In the third he removes a certain doubt which has arisen from the aforesaid, there: But there were certain heretics.

Since therefore marriage is a Sacrament. This is the second part, in which, after the institution, he treats of the signification, and this part has three particulars. In the first he determines what is the sign in this Sacrament, and what is the thing signified only, and what is the thing signified and the sign³; from which it is understood that a single Sacrament is made, or integrated. In the second, from his own words, he introduces a doubt, there: Hence it is, that certain of the doctors. In the third, however, he resolves it, there: This, if according to the surface. — And so the content of this distinction consists in two things, namely in the institution of this Sacrament and in the constitution or integration of the Sacrament.

Treatment of the questions.

For the understanding of the present distinction, according to the two things which the Master determines concerning the Sacrament of matrimony, two things are principally inquired.

First it is asked concerning its institution.

Second, concerning its integrity.

Concerning the first, three things are inquired.

First it is asked, when it was instituted.

Second, by whom.

Third it is asked, in what manner it was instituted.

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