Dist. 32, Art. 4, Q. 1
Book IV: On the Sacraments · Distinction 32
Articulus IV. De tempore, in quo debent nuptiae celebrari.
Consequenter quantum ad quartum articulum quaeritur de tempore celebrandi nuptias. Et circa hoc duo quaeruntur. Primo quaeritur, utrum in celebrandis nuptiis debeat tempus observari. Secundo quaeritur, utrum contractum matrimonium in tempore indebito debeat separari.
Quaestio I. Utrum in celebrandis nuptiis debeat tempus observari.
Circa primum ostenditur, quod tempus debeat observari:
1. Primo per illud quod dicitur Ecclesiastis tertio8: Tempus amplexandi et tempus longe fieri ab amplexibus: ergo videtur, quod non omni tempore liceat nuptias celebrare.
2. Item, Causa trigesima tertia, quaestione quarta9, Nicolaus: «Nec uxorem ducere nec convivia facere in quadragesimali tempore ullo modo convenire posse arbitror».
3. Item, secundum omnium mores tempus celebrationis nuptiarum est tempus solemnitatis et gaudii carnalis, quia vehemens est amoris conversio ad haec; sed haec non competit fieri in tempore deputato ad sanctificationem spiritus: ergo etc.
4. Item, plus est nuptias celebrare quam debitum solvere; sed in actu carnali ad hoc, quod fiat recte et honeste, servanda sunt tempora1: ergo multo fortius in contractione matrimonii sive nuptiarum celebratione prima.
Contra:
1. Ad Galatas quarto2: Dies observatis et menses et tempora et annos; et post: Timeo, ne absque causa laboraverim in vobis: ergo videtur, quod illud sit haereticum, tempora observare: ergo videtur, quod quolibet tempore bonum sit nuptias celebrare.
2. Item, in aliorum Sacramentorum perceptione non est determinatio temporum nisi ex sola congruitate, nec servantur communiter temporum determinationes: ergo videtur similiter, quod nec in matrimonio et sponsae traductione.
3. Item, matrimonium est sanctum et bonum, cum sit Sacramentum: ergo in diebus sacris competens est ipsum celebrare.
4. Item, si matrimonium repugnat diebus poenitentiae, non est secundum rationem sui, sed potius ratione abusus: ergo potius deberet in nuptiis prohiberi et interdici abusus quam tempus.
Est igitur quaestio: propter quid tantum ista tria tempora interdicuntur, quae ponuntur in littera3; et magis haec tempora et in hoc Sacramento quam in alio?
Conclusio. Ob duplicem rationem aliquibus temporibus interdictum est publicas solemnitates nuptiarum celebrare.
Respondeo: Dicendum, quod duplex est ratio, quare in his tribus temporibus interdictum est, nuptias celebrari, una scilicet moralis, alia figuralis: moralis quidem, quia in his tribus temporibus anni propter praecipuarum solemnitatum exspectationem, in quibus consueverunt fideles communicare4, scilicet Natali Domini, Pascha et Pentecoste, debent se fideles praeparare, ut Dominum suum possint digne et reverenter excipere; et per hoc debent sensum a terrenis aliquatenus elevare. Et quoniam in sponsae traductione et nuptiarum celebratione propter novitatem vehementer animus convertitur ad id quod deorsum est, et ad gaudia vana; ideo ista tria tempora ex rationabili causa sunt interdicta, scilicet tempus Adventus usque ad Octavas Epiphaniae, tempus a Septuagesima usque ad Octavas Paschae, tempus a tertio die ante Ascensionem usque ad Octavas Pentecostes; et quia multae abusiones fiunt, quae his temporibus non conveniunt. — Alia est ratio figuralis, scilicet quia in his temporibus sunt dies ieiuniorum; et sicut dicitur Matthaei nono5: Non debent filii sponsi lugere, quamdiu cum illis est sponsus; cum autem auferetur etc.: ideo quodam modo in his diebus signatur absentia sponsi, et ideo in talibus diebus non debet fieri sponsi et sponsae coniunctio nec nuptiarum celebratio. Unde non est interdictum, contrahi sponsalia vel matrimonium in his diebus per simplicem consensum; sed interdictum est, nuptias celebrari et sponsam in domum viri adduci; et hoc totum congruitatis rationem exigit, pro eo quod est constitutio humana6.
1. Ad illud ergo quod obiicitur, quod non sunt tempora observanda; dicendum, quod tempora observari est tripliciter: aut enim tempora observantur quantum ad naturam in his quae subsunt naturae, ut quantum ad actum seminandi et navigandi; aut tempora servantur in his quae sunt supra naturam, sicut sunt ea quae sunt gratiae et liberi arbitrii; aut tempora observantur secundum spiritualem institutionem in exsecutione spiritualium, ut dies instituta ad colendum Natale Domini observanda est, ut in ea amplius laudetur Deus. Primum quidem non est peccatum nec tertium, sed secundum; et hoc modo non fit observatio in matrimonio, quia non observatur lunatio neque temporum variatio, nisi secundum quod statutum est ad cultum Dei; unde non est observatio ratione temporis, sed magis ratione cultus divini7.
2. Ad illud quod obiicitur, quod in aliis non interdicitur tempus; patet responsio, quia hoc Sacramentum habet aliquid speciale tum ratione actus carnalis, tum etiam ratione significationis8.
3. Ad illud quod obiicitur, quod est sanctum et bonum; dicendum, quod verum est; attamen habet annexum aliquid, quod tempus orationis impedit1; et si impedit post primam coniunctionem, quanto magis in prima, ubi est maior ardor et ardentior affectio?
4. Ad illud quod obiicitur, quod abusus deberet interdici; dicendum, quod non solum ratione abusus, sed etiam ratione usus habet aliquod praestare impedimentum. Praeterea, facilius est determinare tempus, et melius observatur, quam si prohiberetur2 gaudium superfluum. — Quod ultimo quaeritur iam determinatum est3.
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Article IV. On the time in which nuptials ought to be celebrated.
Consequently, as regards the fourth article, inquiry is made concerning the time of celebrating nuptials. And concerning this two things are asked. First it is asked, whether in celebrating nuptials a time ought to be observed. Second it is asked, whether a marriage contracted at an undue time ought to be separated.
Question I. Whether in celebrating nuptials a time ought to be observed.
Concerning the first it is shown that a time ought to be observed:
1. First, through that which is said in Ecclesiastes 38: A time to embrace, and a time to be far from embraces: therefore it seems that it is not licit to celebrate nuptials at every time.
2. Likewise, [in] Causa 33, question 49, Nicholas [says]: «Neither to take a wife nor to hold feasts in the Lenten season do I judge to be able to be fitting in any way».
3. Likewise, according to the customs of all, the time of the celebration of nuptials is a time of festivity and of carnal joy, because the turning of love toward these things is vehement; but these things are not fitting to be done in a time deputed to the sanctification of the spirit: therefore etc.
4. Likewise, to celebrate nuptials is more than to render the debt; but in the carnal act, in order that it be done rightly and honorably, times are to be observed1: therefore much more strongly in the contracting of marriage, or in the first celebration of nuptials.
On the contrary:
1. To the Galatians, chapter 42: You observe days and months and seasons and years; and after: I fear lest I have labored among you without cause: therefore it seems that this is heretical, to observe times: therefore it seems that at any time it is good to celebrate nuptials.
2. Likewise, in the reception of the other Sacraments there is no determination of times except from fittingness alone, nor are determinations of times commonly observed: therefore it seems likewise that [there is none] either in matrimony and the leading-home of the bride.
3. Likewise, matrimony is holy and good, since it is a Sacrament: therefore on sacred days it is fitting to celebrate it.
4. Likewise, if matrimony is repugnant to days of penance, this is not by reason of itself, but rather by reason of abuse: therefore in nuptials the abuse ought rather to be prohibited and interdicted than the time.
There is therefore a question: on account of what are only these three times interdicted, which are set down in the text3; and [why] these times more, and in this Sacrament rather than in another?
Conclusion. For a twofold reason it is interdicted, at certain times, to celebrate the public solemnities of nuptials.
I respond: It must be said that there is a twofold reason why in these three seasons it is interdicted for nuptials to be celebrated, namely one moral, the other figural: the moral indeed, because in these three seasons of the year, on account of the expectation of the chief solemnities in which the faithful are accustomed to communicate4, namely at the Nativity of the Lord, Easter, and Pentecost, the faithful ought to prepare themselves, that they may be able worthily and reverently to receive their Lord; and through this they ought in some measure to raise their sense-faculty away from earthly things. And since in the leading-home of the bride and the celebration of nuptials, on account of the novelty, the mind is vehemently turned toward that which is below, and toward vain joys; therefore these three seasons are, from a reasonable cause, interdicted, namely the season of Advent up to the Octave of Epiphany, the season from Septuagesima up to the Octave of Easter, the season from the third day before the Ascension up to the Octave of Pentecost; and because many abuses occur which do not befit these seasons. — The other reason is figural, namely because in these seasons are the days of fasting; and as it is said in Matthew 95: The sons of the bridegroom ought not to mourn, so long as the bridegroom is with them; but when he shall be taken away etc.: therefore in a certain manner in these days the absence of the bridegroom is signified, and therefore on such days the joining of bridegroom and bride ought not to take place, nor the celebration of nuptials. Hence it is not interdicted that betrothals or matrimony be contracted on these days through simple consent; but it is interdicted that nuptials be celebrated and that the bride be led into the house of the husband; and all this the reason of fittingness demands, inasmuch as it is a human institution6.
1. To that, therefore, which is objected, that times are not to be observed; it must be said that to observe times is [done] in three ways: for either times are observed as regards nature in those things which are subject to nature, as regards the act of sowing and of sailing; or times are observed in those things which are above nature, such as are the things that are of grace and of free will; or times are observed according to a spiritual institution in the carrying-out of spiritual things, as the day instituted for the worship of the Nativity of the Lord is to be observed, that on it God may be the more praised. The first indeed is not a sin, nor the third, but the second [is]; and in this manner observation does not take place in matrimony, because neither the lunar phase nor the variation of times is observed, except according to what is appointed for the worship of God; hence there is no observation by reason of the time, but rather by reason of divine worship7.
2. To that which is objected, that in the others a time is not interdicted; the response is plain, because this Sacrament has something special both by reason of the carnal act, and also by reason of its signification8.
3. To that which is objected, that it is holy and good; it must be said that it is true; nevertheless it has annexed to it something which impedes the time of prayer1; and if it impedes after the first union, how much more in the first [union], where there is greater ardor and more ardent affection?
4. To that which is objected, that the abuse ought to be interdicted; it must be said that not only by reason of abuse, but also by reason of use it presents some impediment. Moreover, it is easier to determine the time, and it is better observed, than if superfluous joy were prohibited2. — As to what is asked last, it has already been determined3.
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- 8Vers. 5.[Ecclesiastes 3,] verse 5.
- 9Can. 11. Nonnulli codd. cum Magistro, hic in lit. c. 4, coniugia pro convivia. Finem exhibet textus originalis sic: tempore convenire posse, nullatenus arbitramur.Canon 11. Some codices, with the Master, here in the text, ch. 4, [read] coniugia ("marriages") for convivia ("feasts"). The original text gives the ending thus: tempore convenire posse, nullatenus arbitramur ("...can be fitting in [that] season, we by no means judge").
- 1Cfr. supra a. 3. q. 2.Cf. above, a. 3, q. 2.
- 2Vers. 10. — Seq. locus ibid. v. 11: Timeo vos, ne forte sine causa etc.[Gal. 4,] verse 10. — The following passage is ibid., v. 11: I fear for you, lest perhaps without cause etc.
- 3Hic c. 4. — Mox edd. omittunt haec tempora et. Subinde post quam plures codd. addunt aliud.Here, ch. 4. — Presently the editions omit haec tempora et ("these times and"). Thereupon, after quam ("than"), several codices add aliud ("another").
- 4Cfr. supra d. 12. p. II. a. 2. q. 2. in corp. — Inferius pro excipere cod. L suscipere, codd. O U recipere, edd. accipere, et pro per hoc cod. H propter hoc.Cf. above, d. 12, p. II, a. 2, q. 2, in the body. — Below, for excipere ("to receive") codex L [reads] suscipere, codices O, U recipere, the editions accipere, and for per hoc ("through this") codex H [reads] propter hoc ("on account of this").
- 5Vers. 15; Nunquid possunt filii... sponsus? Venient autem dies, cum auferetur etc.[Matt. 9,] verse 15; Can the sons... the bridegroom? But days will come, when he shall be taken away etc.
- 6Cfr. Glossa super verba: «Hinc etiam in diebus abstinentiae nuptiae celebrari prohibentur», quae Gratian. C. Non oportet (8.), C. 33. q. 4, praemittit, et C. Capellanus tuus (4.), X. de Feriis (lib. II. tit. 9.), ubi in additamento Glossae occurrit hic versus: Ecclesiae vetitum nec non tempus feriatum / Impediunt fieri, permittunt facta teneri. — Pro congruitatis rationem cod. M congruitas rationum, Vat. cum aliquot codd. congruitatis ratio.Cf. the Gloss upon the words: «Hence also on days of abstinence the celebration of nuptials is prohibited», which Gratian prefixes [to] the chapter Non oportet (8.), C. 33, q. 4, and [to] the chapter Capellanus tuus (4.), in the Decretals (X.), On Feast-days (Book II, tit. 9), where in an addition to the Gloss this verse occurs: A prohibition of the Church, and likewise a festal time, / hinder [it] from taking place, [but] permit deeds [already] done to hold. — For congruitatis rationem codex M [reads] congruitas rationum, the Vatican [edition] with some codices congruitatis ratio.
- 7Vide August., Epist. 55. (alias 119.) c. 7. n. 12. seqq. — Pro non est codd. I K non fit. Superius post non fit observatio codd. R S bb supplent temporis.See Augustine, Epistle 55 (alias 119), ch. 7, n. 12 ff. — For non est ("there is not") codices I, K [read] non fit ("does not take place"). Above, after non fit observatio codices R, S, bb supply temporis ("of time").
- 8Cfr. supra d. 26. a. 2. q. 1. et q. 2. ad 4. — Pro speciale Vat. cum paucis codd. spirituale et aliquid carnale, unde et hoc decet.Cf. above, d. 26, a. 2, q. 1 and q. 2, ad 4. — For speciale ("special") the Vatican [edition] with a few codices [reads] spirituale et aliquid carnale, unde et hoc decet ("spiritual and something carnal, whence this too is fitting").
- 1Vide supra a. 3. q. 2. et infra dub. 5.See above, a. 3, q. 2, and below, dubium 5.
- 2Ita cod. K (I a secunda manu), cod. L (E a secunda manu) removeretur, in aliis et edd. moveretur. Mox plures codd. quaerit.So codex K (I by a second hand), codex L (E by a second hand) [read] removeretur ("would be removed"), in the others and the editions moveretur ("would be moved"). Presently several codices [read] quaerit ("he asks").
- 3Vide scholion ad I. praecedentis articuli quaest.See the scholion on question I of the preceding article. ---