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Dist. 35

Book IV: On the Sacraments · Distinction 35

Textus Latinus
p. 778

Cap. I. De iure viri et mulieris.

Hoc etiam notandum est, quod cum Dominus concedat uxorem dimitti causa fornicationis viro, eadem licentia non tollitur feminis. Unde Hieronymus1: «Praecepit Dominus, uxorem non dimitti, excepta causa fornicationis, et si dimissa fuerit, manere innuptam. Quidquid viris praecipitur, hoc consequenter redundat ad feminas. Non enim adultera uxor dimittenda est, et vir moechus tenendus». Item: «Apud nos quod non licet feminis aeque non licet viris, et eadem servitus pari conditione censetur». — Ex his ostenditur, quod mulier potest super fornicatione virum convenire, ut vir mulierem. Unde Innocentius Papa2: «Christiana religio adulterium in utroque sexu pari ratione condemnat; sed viros suos mulieres non facile de adulterio accusant, viri autem liberius uxores suas adulteras apud sacerdotes deferre consueverunt. Et ideo mulieribus, prodito earum crimine, communio negatur; virorum autem latente commisso, non facile quisquam ex suspicionibus arcetur, qui submovebitur, si eius flagitium detegatur».

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Cap. II. Quod fornicariam nequit dimittere vir, nisi ipse expers fuerit fornicationis, et e converso.

Si vero quaeritur, an adulter adulteram possit dimittere causa fornicationis; dicimus, quia nequit adultera uxor dimitti a viro, nisi et ipse expers fornicationis existat, et e converso. Unde Augustinus1: «Nihil iniquius est quam causa fornicationis dimittere uxorem, si et ipse convincitur fornicari. Occurrit enim illud: In quo alterum iudicas, te ipsum condemnas. Quapropter quisquis fornicationis causa vult abiicere uxorem, prior debet esse a fornicatione purgatus; quod similiter et de femina dixerim». Idem2: «Indignantur mariti, si audiant, adulteros viros pendere similes adulteris feminis poenas; cum tanto gravius eos puniri oportuerit, quanto magis ad eos pertinet et virtute vincere et exemplo regere feminas». — Ex his apparet, quod adulter adulteram dimittere non valet, et e converso.

Cap. III. De reconciliatione eorum qui propter fornicationem separantur.

Si quis autem fornicationis expers fornicariam dimiserit, alii copulari non potest, sed continere oportet, vel ad dimissam redire; sic et de femina. Unde Apostolus3: His qui matrimonio iuncti sunt, praecipio non ego, sed Dominus, uxorem a viro non discedere; quodsi discesserit, manere innuptam, aut viro suo reconciliari; et de viro addit: Et vir uxorem non dimittat. Sed Ambrosius4 ait: «Ideo non subdit de viro sicut de muliere, quia licet viro aliam ducere». Sed hoc a falsariis in Ambrosii libro positum creditur; supplendum enim esse in viro quod de uxore praemisit, aperte dicit Augustinus5 sic: «Quare non addit de muliere quod praemisit de viro, nisi quod similem formam vult intelligi, ut, si dimiserit, quod causa fornicationis permittitur, maneat sine uxore, aut reconcilietur uxori». Idem: «Si nec illi nubere conceditur, vivo viro, a quo recessit, nec huic alteram ducere, viva uxore, quam dimisit; multo minus fas est illicita cum quibuslibet stupra committere». Idem: «Ut non facile dimittatur uxor, Dominus solam fornicationis causam excepit; ceteras vero universas molestias, si quae exstiterint, iubet pro fide coniugali et pro castitate fortiter sustineri; et moechum dixit qui a viro solutam duxit». — Ex his ostenditur, quod si causa fornicationis fit separatio, non potest vir vel mulier in aliam transire copulam; possunt autem reconciliari et cohabitare, sicut prius, si dimissum alter revocare voluerit. Dicit tamen Ioannes Chrysostomus6: «Sicut crudelis et iniquus est qui castam dimittit, sic fatuus est et iniquus qui retinet meretricem. Patronus enim turpitudinis est qui celat crimen uxoris». Item Hieronymus7: «Cum mulier unam carnem in aliam diviserit et se fornicatione a marito separaverit; non debet teneri, ne virum quoque sub maledicto faciat, dicente Scriptura: Qui tenet adulteram stultus est et insipiens». Idem ad Amandum presbyterum scribens de quadam, quae, viro suo vivente, alii nupserat, sic ait: «Rem novam loquor, immo non novam, sed veterem, quae veteris testamenti auctoritate confirmatur: si reliquerit secundum virum mulier et reconciliari voluerit priori, non potest». Sed haec omnia intelligenda sunt de illa quae ab adulterio recedere noluit nec per poenitentiam peccatum delere; quod si vir scienter patitur, consentire videtur. «Si enim in adulterio perseverare elegit, patronus turpitudinis et lenocinii reus maritus habebitur, nisi eam adulterii ream facere voluerit8». Si autem a peccato recesserit et per poenitentiam illud purgaverit; poterit viro reconciliari. Unde Augustinus9: «Quod tibi durum videtur, ut post adulterium reconcilietur coniux, si fides adsit, non erit durum. Cur enim adhuc deputamus adulteros quos credimus poenitentia esse sanatos»? Idem: «Non erit turpis nec difficilis, etiam post patrata et purgata adulteria, reconciliatio coniugii, ubi per claves regni caelorum non dubitatur fieri remissio peccatorum; non ut post viri divortium adultera revocetur, sed ut post Christi consortium adultera non vocetur». Item Gregorius10: «Debet recipere peccatricem, quae poenitentiam egit, sed non saepe». Item Hermas: «Si vir scierit, uxorem suam deliquisse, et non egerit poenitentiam mulier, sed permanet in fornicatione sua, et vivit cum illa vir; reus erit et particeps peccati eius. Quodsi mulier dimissa egerit poenitentiam et voluerit ad virum reverti; debet recipere peccatricem, quae poenitentiam egit, sed non saepe».

Cap. IV. De illis qui ante coniunctionem se polluerunt per adulterium.

Solet etiam quaeri, an valeat duci in coniugium quae prius est polluta per adulterium. De hoc Leo Papa11 ait: «Nullus ducat in matrimonium quam prius p. 780 polluit adulterio». Item: «Relatum est auribus sanctorum sacerdotum, quendam alterius uxorem stupro violasse et insuper moechae iuramentum dedisse, quod post legitimi mariti mortem, si superviveret, duceret eam uxorem; quod et factum est. Tale ergo connubium prohibemus et anathematizamus». His aliisque auctoritatibus vetantur in coniugium copulari qui se prius adulterio maculaverunt. Sed econtra Augustinus1 testatur dicens: «Denique mortuo eo, cum quo fuit verum connubium, fieri potest coniugium cum qua praecessit adulterium». Idem: «Posse fieri sane licitas nuptias ex personis illicite coniunctis, honesto placito subsequente, manifestum est». Sed haec ultima auctoritas de concubinis loquitur, perhibens, concubinas posse transire ad honestum placitum nuptiarum, si castitatem et fidem servare velint. Prima vero auctoritas Augustini de illis agit, qui de peccato poenituerunt et nihil in mortem viri machinati sunt, nec vivente viro, fidem adulterae dedit moechus, quod eam in coniugio duceret, si superviveret. Qui vero haec faciunt aliis praemissis auctoritatibus prohibentur copulari.

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English Translation

Chapter I. On the right of the man and the woman.

This too must be noted, that although the Lord grants to the man that a wife be dismissed for the cause of fornication, the same license is not taken away from women. Hence Jerome1: «The Lord commanded that a wife not be dismissed, except for the cause of fornication, and that, if she has been dismissed, she remain unmarried. Whatever is prescribed to men, this consequently redounds to women. For neither is an adulterous wife to be dismissed, nor an adulterous husband to be kept». Likewise: «Among us, what is not permitted to women is equally not permitted to men, and the same servitude is reckoned by an equal condition». — From these things it is shown that a woman can bring her husband to court over fornication, just as a man his wife. Hence Pope Innocent2: «The Christian religion condemns adultery in each sex by an equal reasoning; but women do not easily accuse their husbands of adultery, whereas men have been accustomed more freely to bring their adulterous wives before the priests. And therefore, when their crime has been disclosed, communion is denied to women; but when men's offense lies hidden, scarcely anyone is barred on suspicions—one who would be removed if his disgrace were exposed».

Chapter II. That a man cannot dismiss an adulteress unless he himself be free of fornication, and conversely.

But if it is asked whether an adulterer can dismiss an adulteress for the cause of fornication, we say that an adulterous wife cannot be dismissed by her husband unless he himself also be free of fornication, and conversely. Hence Augustine1: «Nothing is more iniquitous than to dismiss a wife for the cause of fornication if he himself is convicted of fornicating. For that saying meets him: In that wherein you judge another, you condemn yourself. Wherefore whoever wishes to cast off his wife for the cause of fornication ought first to be purged of fornication; and I would say the same likewise of the woman». The same2: «Husbands are indignant if they hear that adulterous men pay penalties like those of adulterous women; whereas they ought to be punished so much the more gravely, the more it pertains to them both to conquer by virtue and to govern women by example». — From these things it appears that an adulterer cannot dismiss an adulteress, and conversely.

Chapter III. On the reconciliation of those who are separated on account of fornication.

But if anyone free of fornication has dismissed an adulteress, he cannot be joined to another, but must remain continent, or return to the one dismissed; and so too concerning the woman. Hence the Apostle3: To those who are joined in matrimony, I command—not I, but the Lord—that a wife not depart from her husband; but if she has departed, that she remain unmarried, or be reconciled to her husband; and concerning the husband he adds: And let not a husband dismiss his wife. But Ambrose4 says: «For this reason he does not add concerning the husband as he does concerning the wife, because it is permitted to a husband to marry another». But this is believed to have been inserted into Ambrose's book by forgers; for that what he set forth about the wife must be supplied about the husband, Augustine5 says plainly thus: «Why does he not add concerning the woman what he set forth concerning the man, except that he wishes a like form to be understood, so that, if he has dismissed her—which for the cause of fornication is permitted—he remain without a wife, or be reconciled to his wife». The same: «If it is granted neither to her to marry, while the husband from whom she departed is living, nor to him to marry another, while the wife whom he dismissed is living; much less is it lawful to commit illicit debaucheries with any persons whatever». The same: «That a wife not be dismissed lightly, the Lord excepted the cause of fornication alone; but all other troubles, if any should arise, He commands to be borne bravely for the sake of conjugal faith and of chastity; and He called him an adulterer who married a woman released from her husband». — From these things it is shown that if separation occurs for the cause of fornication, neither the man nor the woman can pass over into another union; but they can be reconciled and dwell together, as before, if the one who dismissed should be willing to recall the other. Yet John Chrysostom6 says: «Just as he is cruel and iniquitous who dismisses a chaste woman, so he is foolish and iniquitous who retains a harlot. For he is a patron of foulness who conceals his wife's crime». Likewise Jerome7: «When a woman has divided one flesh into another and has separated herself from her husband by fornication, she ought not to be kept, lest she make her husband too fall under a curse, since Scripture says: He who keeps an adulteress is foolish and senseless». The same, writing to the presbyter Amandus concerning a certain woman who, while her husband was living, had married another, says thus: «I speak a new thing, nay not new but old, which is confirmed by the authority of the Old Testament: if a woman has left her second husband and wishes to be reconciled to the first, she cannot». But all these things are to be understood of her who was unwilling to withdraw from adultery nor to blot out her sin by penance; and if the husband knowingly permits this, he seems to consent. «For if she has chosen to persevere in adultery, the husband will be held guilty of foulness and pandering, unless he shall have willed to make her a defendant of the adultery8». But if she has withdrawn from sin and purged it by penance, she will be able to be reconciled to her husband. Hence Augustine9: «What seems hard to you—that after adultery a spouse be reconciled—if faith be present, will not be hard. For why do we still reckon as adulterers those whom we believe to have been healed by penance»? The same: «There will be neither disgrace nor difficulty, even after adulteries committed and purged, in the reconciliation of the marriage, where through the keys of the kingdom of heaven remission of sins is not doubted to take place; not that after the husband's divorce the adulteress be recalled, but that after fellowship with Christ she be not called an adulteress». Likewise Gregory10: «He ought to receive back the sinful woman who has done penance, but not often». Likewise Hermas: «If a husband shall know that his wife has transgressed, and the woman does not do penance but remains in her fornication, and the husband lives with her; he too will be guilty and a partaker of her sin. But if the dismissed wife has done penance and wishes to return to her husband; he ought to receive back the sinful woman who has done penance, but not often».

Chapter IV. On those who before their union defiled themselves through adultery.

It is also wont to be asked whether she who was previously defiled through adultery may be taken in marriage. On this Pope Leo11 says: «Let no one take in marriage her whom he previously defiled by adultery». Likewise: «It has been reported to the ears of the holy priests that a certain man violated another's wife by debauchery and moreover gave to the adulteress an oath that, after the death of her lawful husband, if he survived, he would take her as wife; and this indeed was done. Such a marriage therefore we forbid and anathematize». By these and other authorities those are prohibited from being joined in marriage who have previously stained themselves with adultery. But on the contrary Augustine1 testifies, saying: «Finally, when he is dead with whom there was a true marriage, a marriage can take place with her with whom adultery preceded». The same: «That lawful nuptials can indeed take place from persons illicitly joined, an honorable agreement following after, is manifest». But this last authority speaks of concubines, declaring that concubines can pass over to the honorable agreement of nuptials, if they are willing to preserve chastity and faith. But the first authority of Augustine treats of those who repented of the sin and contrived nothing toward the death of the husband, nor, while the husband was living, did the adulterer give faith to the adulteress that he would take her in marriage if he survived. But those who do these things are, by the other authorities set forth above, prohibited from being joined.

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Apparatus Criticus
  1. 1
    Epist. 77. (alias 30.) ad Oceanum de morte Fabiolae, n. 3; C. Praecepit Dominus (19.), C. 32. q. 5, ubi respicitur Matth. 19, 9. Seq. locus ibid. et C. Apud nos (20.), ibid.
    [Jerome,] Letter 77 (alias 30) to Oceanus on the death of Fabiola, n. 3; canon Praecepit Dominus (19), C. 32, q. 5, where Matt. 19:9 is referred to. The following passage [is] in the same place, and [in] canon Apud nos (20), ibid.
  2. 2
    Can. Christiana Religio (23.), ibid.
    Canon Christiana Religio (23), ibid.
  3. 1
    Libr. I. de Serm. Domini in monte, c. 16. n. 47; C. Nihil iniquius (1.), C. 32. q. 6, ubi citatur Rom. 2, 1.
    [Augustine,] Book I On the Lord's Sermon on the Mount, c. 16, n. 47; canon Nihil iniquius (1), C. 32, q. 6, where Rom. 2:1 is cited.
  4. 2
    Libr. II. de Adulterinis Coniugiis, c. 8. n. 7; C. Indignantur mariti (4.), ibid.
    [Augustine,] Book II On Adulterous Marriages, c. 8, n. 7; canon Indignantur mariti (4), ibid.
  5. 3
    Epist. I. ad Cor. 7, 10. 11; cfr. C. Apostolus dicit (3.), C. 32. q. 7.
    First [Letter] to the Corinthians 7:10–11; cf. canon Apostolus dicit (3), C. 32, q. 7.
  6. 4
    Comment. in 1. Cor. 7, 11, et apud Lyran. ibid.; cfr. Gratian. super C. Quod proposuisti (18.), ibid. Sed liber ille spurius est et pertinet ad Hilarium diaconum.
    Commentary on 1 Cor. 7:11, and in Lyra at the same place; cf. Gratian on canon Quod proposuisti (18), ibid. But that book is spurious and belongs to Hilary the deacon.
  7. 5
    Libr. I. de Serm. Domini in monte, c. 16. n. 43; Can. cit. Apostolus dicit. Seq. locus ibid. c. 14. n. 39; C. Fieri potest (4.), C. 32. q. 7. Tertius ibid.; C. Dominus ad illud (6.), ibid.
    [Augustine,] Book I On the Lord's Sermon on the Mount, c. 16, n. 43; the cited canon Apostolus dicit. The following passage [is] in the same place, c. 14, n. 39; canon Fieri potest (4), C. 32, q. 7. The third [is] in the same place; canon Dominus ad illud (6), ibid.
  8. 6
    Opus imperf. in Matth. hom. 32. circa med.; C. Sicut crudelis (1.), C. 32. q. 1.
    Unfinished Work on Matthew, homily 32, about the middle; canon Sicut crudelis (1), C. 32, q. 1.
  9. 7
    Libr. III. in Matth. 19, 9; C. Dixit Dominus (2.), ibid.; ibi citatur Prov. 18, 22. (ubi codd. et ed. 1 cum S. Hieron. pro insipiens habent impius). Seq. locus eiusdem Epist. 55. (alias 147.) ad Amandum, n. 4, et respicitur Deut. 24, 1. seq.
    [Jerome,] Book III on Matthew 19:9; canon Dixit Dominus (2), ibid.; there Prov. 18:22 is cited (where the codices and ed. 1, with St. Jerome, have impius for insipiens). The following passage [is] from the same author's Letter 55 (alias 147) to Amandus, n. 4, and Deut. 24:1f. is referred to.
  10. 8
    Gratian. super C. Apud misericordem (10.), ibid.
    Gratian on canon Apud misericordem (10), ibid.
  11. 9
    Libr. II. de Adulterinis Coniugiis, c. 6. n. 5; C. Quod autem (7.), ibid. Seq. locus ibid. c. 9. n. 8; C. Non erit (8.), ibid.
    [Augustine,] Book II On Adulterous Marriages, c. 6, n. 5; canon Quod autem (7), ibid. The following passage [is] in the same place, c. 9, n. 8; canon Non erit (8), ibid.
  12. 10
    Non invenitur in Gregor., sed in seq. loco Hermae [codd. et edd. scribunt Hermes], II. Pastor, mandato 4. c. 1; cfr. August., 11 de Adulterin. Coniugiis, c. 13. n. 13. Invenitur etiam in C. Si vir sciens (3.), X. de Adulteriis etc. (lib. V. tit. 16.).
    It is not found in Gregory, but in the following passage of Hermas [the codices and editions write Hermes], The Shepherd II, mandate 4, c. 1; cf. Augustine, On Adulterous Marriages [book] II, c. 13, n. 13. It is also found in canon Si vir sciens (3), X [Decretals] On Adulteries etc. (book V, title 16).
  13. 11
    Can. Nullus (1.), C. 31. q. 1; et seq. locus C. Relatum est (4.), ibid.
    Canon Nullus (1), C. 31, q. 1; and the following passage [in] canon Relatum est (4), ibid.
  14. 1
    Libr. I. de Nuptiis et concupisc. c. 10. n. 11; C. Denique (2.), ibid. Seq. locus est de Bono coniugali, c. 15. n. 17; Can. cit. § 1. Cfr. etiam Gratian. super C. Illud vero (3.), ibid.
    [Augustine,] Book I On Marriage and Concupiscence, c. 10, n. 11; canon Denique (2), ibid. The following passage is from On the Good of Marriage, c. 15, n. 17; the cited canon § 1. Cf. also Gratian on canon Illud vero (3), ibid. ---
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