Dist. 36, Art. 2, Q. 3
Book IV: On the Sacraments · Distinction 36
Quaestio III. Utrum sponsalia contracta post septennium possint dissolvi per mutuum consensum.
Tertio quaeritur, utrum sponsalia contracta post septennium possint dissolvi per mutuum consensum. Et quod non, videtur:
1. Quia, sicut se habet aetas puberum ad contrahendum matrimonium, ita aetas impuberum ad contrahenda sponsalia; sed puberes contrahentes matrimonium non possunt solvere: ergo etc.
2. Item, sicut Dominus instituit, matrimonium non solvi, ita praecepit non periurare et fide non mentiri9: ergo si contracta sunt sponsalia per iuramentum interpositum, videtur, quod necessario teneantur consummare.
3. Item, de Sponsalibus et matrimonio10 dicitur in decretali secunda, quod « hoc potest tolerari »: si ergo permissio non est boni, sed mali; videtur, quod hoc sit malum.
4. Item, in eodem in titulo decretalis Commissum11, quia iuravit aliquam ducere in uxorem, propter iuramentum, si vult intrare religionem, prius deberet contrahere; sed si liceret alicui pertransire,
liceret maxime tali: ergo si huic non licet, multo minus nec alicui.
Contra: 1. Si promitto tibi dare centum, si absolvas me, sum absolutus nec periuro, si non do: ergo pari ratione in proposito.
2. Item, si duo iurent simul ire Romam et post poeniteant et mutuo se absolvant, absoluti sunt: ergo etc.
Quaeritur igitur, qualiter sponsalia contrahantur, et quibus modis solvantur, et tertio, quis sit effectus sponsalium.
Conclusio. Sponsalia etiam iurata multis modis solvi possunt, et etiam mutuo et voluntario consensu, accedente causa rationabili.
Respondeo: Dicendum, quod sponsalia multis modis solvi possunt, sicut iam patebit; et unus inter illos modos est, quando mutuo se absolvunt. De isto autem modo dicunt aliqui, ut Hugutio1, quod modus iste non est licitus, quia non fit sine peccato propter fidem iuramenti; sed solum est permissus, quia coacta coniugia malos habent exitus, et hoc dicit propter illud quod dicit decretalis, « quod potest in patientia tolerari ». Alii dicunt, quod cum iuramentum obligatorium nunquam obliget nisi ad voluntatem eius cui fit, videtur, quod ad instar illorum qui iurant simul ire ad aliquem locum — sicut ipsa decretalis2 dicit — quod mutuo se possunt absolvere; et si veniat ex causa aliquo modo rationabili, dicunt esse licitum, licet sit minoris perfectionis, sicut sonat decretalis; et haec positio videtur magis probabilis, quidquid dicat Apparatus3.
Ad 1. Ad illud quod obiicitur de matrimonio, dicendum, quod non est simile propter significationem.
Ad 2. Ad illud quod obiicitur de iuramento, dicendum, quod non obligat nisi sub conditione.
Ad illud quod quaeritur, quomodo contrahantur; dicendum, quod quatuor modis: simplici promissione, fidei datione sive iuramenti interpositione, datis arrhis sponsalitiis, anuli subarrhatione4.
Ad illud quod quaeritur, quibus modis solvantur; dicendum, quod in octo casibus. Primus est, voto solemni superveniente, puta si alter sponsorum intravit religionem5. — Secundus, superveniente matrimonio, puta si contrahat cum aliqua per verba de praesenti post sponsalia. — Tertius, superveniente affinitate, puta si cognovit consanguineam sponsae, et hoc facto vel fama probari potest. — Quartus, superveniente incurabili infirmitate, puta lepra, vel mutilatione alicuius membri. — Quintus, altero se absentante, puta cum vadit in regionem longinquam sine licentia. — Sextus, altero fornicante, puta cum alter cognoscit alteram quam sponsam suam. — Septimus, utroque volente, puta cum ambo consentiunt. — Octavus est, minore petente, puta si contracta sunt sponsalia inter aliquos duos, quorum alter est in aetate debita, alter est minor.
Primis duobus modis solvuntur sponsalia ipso facto, aliis per iudicium Ecclesiae.
Ad illud quod quaeritur, quis sit sponsalium effectus; dicendum, quod duplex: unus obligationis ad matrimonium, ad quod astringuntur per promissionem, quae est in sponsalibus — unde dicuntur a spondeo, spondes6 — unde compellendi sunt ad matrimonium contrahendum, nisi timeatur de uxoricidio, vel aliquis dictorum casuum interveniat. — Alius effectus est publicae honestatis iustitia, quae est, quod nullus consanguineorum propinquorum sponsi potest contrahere cum sponsa, vel e converso7.
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Question III. Whether betrothals contracted after the seventh year can be dissolved by mutual consent.
Third, it is asked whether betrothals contracted after the seventh year can be dissolved by mutual consent. And that they cannot, it seems:
1. Because, as the age of those past puberty stands to the contracting of matrimony, so the age of those under puberty stands to the contracting of betrothals; but those past puberty who contract matrimony cannot dissolve it: therefore etc.
2. Likewise, just as the Lord ordained that matrimony not be dissolved, so He commanded not to perjure oneself and not to break faith9: therefore if betrothals have been contracted through an interposed oath, it seems that the parties are necessarily bound to consummate.
3. Likewise, concerning Betrothals and matrimony10 it is said in the second decretal that "this can be tolerated": if therefore the permission is not of a good, but of an evil, it seems that this is evil.
4. Likewise, in the same [book], in the title, the decretal Commissum11 [holds] that, because he swore to take a certain woman to wife, on account of the oath, if he wishes to enter religion, he ought first to contract; but if it were permitted to anyone to pass over,
it would be permitted most of all to such a one: therefore if it is not permitted to him, much less to anyone else.
On the contrary: 1. If I promise to give you a hundred [coins] provided you release me, I am released and do not perjure myself if I do not give: therefore by parity of reasoning in the case at hand.
2. Likewise, if two swear to go together to Rome and afterwards repent and mutually release each other, they are released: therefore etc.
It is asked, therefore, in what manner betrothals are contracted, and by what modes they are dissolved, and thirdly, what is the effect of betrothals.
Conclusion. Betrothals, even sworn ones, can be dissolved in many ways, and also by mutual and voluntary consent, when a reasonable cause is added.
I respond: It must be said that betrothals can be dissolved in many ways, as will now become clear; and one among those modes is when the parties mutually release each other. But concerning this mode some say, as Huguccio1, that this mode is not licit, because it is not done without sin on account of the fidelity of the oath; but it is only permitted, because coerced marriages have bad outcomes, and he says this on account of that which the decretal says, "that it can be tolerated in patience." Others say that, since a binding oath never binds except to the will of the one to whom it is made, it seems that, after the manner of those who swear to go together to some place — as the decretal itself2 says — they can mutually release each other; and if it comes about from a cause reasonable in some way, they say it is licit, although it is of lesser perfection, as the decretal sounds; and this position seems more probable, whatever the Apparatus3 may say.
To 1. To that which is objected concerning matrimony, it must be said that it is not similar, on account of the signification.
To 2. To that which is objected concerning the oath, it must be said that it does not bind except under a condition.
To that which is asked, in what manner they are contracted; it must be said, in four modes: by a simple promise, by the giving of faith or the interposition of an oath, by the giving of betrothal-pledges, by the earnest-pledge of a ring4.
To that which is asked, by what modes they are dissolved; it must be said, in eight cases. The first is, a solemn vow supervening, as if one of the betrothed entered religion5. — The second, matrimony supervening, as if he contract with some other woman through words of the present [tense] after the betrothal. — The third, affinity supervening, as if he knew a blood-relation of the betrothed woman, and this can be proved by the deed or by report. — The fourth, an incurable infirmity supervening, such as leprosy, or the mutilation of some member. — The fifth, one party absenting himself, as when he goes into a distant region without leave. — The sixth, one party fornicating, as when one knows a woman other than his betrothed. — The seventh, both being willing, as when both consent. — The eighth is, the lesser party petitioning, as if betrothals have been contracted between two persons, of whom one is of the due age, the other is a minor.
By the first two modes betrothals are dissolved by the fact itself, by the others through the judgment of the Church.
To that which is asked, what is the effect of betrothals; it must be said that it is twofold: one is of obligation to matrimony, to which they are bound by the promise which is in betrothals — whence they are called from spondeo, spondes ("I pledge, you pledge")6 — whence they are to be compelled to contract matrimony, unless there be fear of wife-murder, or one of the said cases intervene. — The other effect is the justice of public honesty, which is, that no one of the blood-relations near to the betrothed man can contract with the betrothed woman, or conversely7.
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- 9Matth. 5, 32. seqq. — Pro periurare plures codd. iurare.Matthew 5:32 ff. — For periurare ("to perjure oneself") several codices read iurare ("to swear").
- 10Extra, lib. IV. tit. 1. C. Praeterea hi (2.), ubi dicitur: Videtur, quod... hoc [solutio sponsalium ex mutuo consensu] possit in patientia tolerari.Extra [the Decretals], book IV, title 1, chap. Praeterea hi (2), where it is said: "It seems that... this" [the dissolution of betrothals by mutual consent] "can be tolerated in patience."
- 11Cap. 16: Tutius est ei, religione iuramenti servata, prius contrahere et postea, si elegerit, ad religionem migrare etc. — Pro quia iuravit E qui iuravit, in cod. bb secunda manus substituit: quia iuravit, quod aliquam velit ducere etc.Chap. 16: "It is safer for him, the sanctity of the oath being preserved, first to contract and afterwards, if he shall choose, to migrate to religion," etc. — For quia iuravit ("because he swore") E reads qui iuravit ("who swore"); in codex bb a second hand substitutes: quia iuravit, quod aliquam velit ducere ("because he swore that he wished to take a certain woman"), etc.
- 1Glossa in praeallegatum C. Praeterea hi (vide penultimam notam) ad verba in patientia tolerari dicit: Hoc ideo dicit, quia ex quo non est processum ad matrimonium contraria voluntate accedente, possunt se invicem absolvere, ut videtur; quia « omnis res, per quascumque causas nascitur » etc. [cfr. supra pag. 682, nota 1.]... Haec fuit opinio Tanc. dicentis, quod haec decretalis continebat ius commune. Bug. dicebat, et bene, quod loquitur de comparativa permissione... et loquitur dispensative; et hoc aperte indicant ista verba: « Hoc possit in patientia tolerari », ne deterius inde contingat. Nam multa per patientiam toleramus etc. — De sententia, quod coacta coniugia malos habent exitus, vide supra pag. 700, nota 3.The Gloss on the aforecited C. Praeterea hi (see the penultimate note), on the words in patientia tolerari ("to be tolerated in patience"), says: "It says this for the reason that, since there has been no proceeding to matrimony with a contrary will supervening, they can mutually release each other," as it seems; because "every thing is dissolved by whatever causes it comes to be," etc. [cf. above p. 682, note 1]... "This was the opinion of Tancred, saying that this decretal contained the common law. Bug[uccio] said, and rightly, that it speaks of a comparative permission"... "and it speaks by way of dispensation"; and these words plainly indicate this: "that this can be tolerated in patience," lest something worse thereby ensue. "For we tolerate many things through patience," etc. — On the maxim that coerced marriages have bad outcomes, see above p. 700, note 3.
- 2In ipsa (Praeterea hi) dicitur: Quod ad instar eorum qui societatem interpositione fidei contrahunt et postea eandem sibi remittunt.In it (Praeterea hi) it is said: That [it is] after the manner of those who enter a partnership by the interposition of faith and afterwards mutually remit the same to each other.
- 3Du Cange, Glossarium etc.: Apparatus, ita appellata est Glossa Accursii ad Digestum et Codicem [Iustiniani]; sed et quivis commentarius [hoc loco: Glossa in C. Praeterea hi].Du Cange, Glossarium etc.: Apparatus, so is named the Gloss of Accursius on the Digest and the Code [of Justinian]; but also any commentary whatever [here: the Gloss on C. Praeterea hi].
- 4Cfr. C. Nostrates (3.), C. 30. q. 5, ubi etiam sponsalia definiuntur, quod « futurarum sunt nuptiarum promissa (alias: promissio) ».Cf. C. Nostrates (3), Causa 30, q. 5, where betrothals are also defined, that "they are the promise (var.: promissio, promising) of future nuptials."
- 5Quia ita solvitur matrimonium ratum seu sponsalia de praesenti; cfr. supra d. 27. a. 3. q. 2. — Secundus casus insinuatur C. Si inter (31.), X. de Sponsalibus et matrim. (lib. IV. tit. 1.); tertius C. Super eo (2.), X. de Consanguinit. et affin. (lib. IV. tit. 14.); quartus C. Litteras (3.), X. de Coniugio leprosorum (lib. IV. tit. 8.) et C. Quemadmodum (25.), X. de iureiurando (lib. II. tit. 24.); quintus C. De illis autem (5.), X. de Sponsalibus et matrim. (lib. IV. tit. 1.); sextus C. Quemadmodum modo paulo ante citato; de septimo et octavo, praeter ea quae in hac quaest. dicta sunt, cfr. X. de Desponsal. impuberum (lib. IV. tit. 2.).Because thus is dissolved a ratified marriage or a betrothal of the present [tense]; cf. above d. 27, a. 3, q. 2. — The second case is intimated in C. Si inter (31), X. On Betrothals and matrimony (book IV, title 1); the third in C. Super eo (2), X. On Consanguinity and affinity (book IV, title 14); the fourth in C. Litteras (3), X. On the Marriage of lepers (book IV, title 8) and C. Quemadmodum (25), X. On the oath (book II, title 24); the fifth in C. De illis autem (5), X. On Betrothals and matrimony (book IV, title 1); the sixth in C. Quemadmodum, in the chapter cited a little before; concerning the seventh and eighth, besides those things which have been said in this question, cf. X. On the Betrothal of the under-age (book IV, title 2).
- 6Iustinian., D. XXXIII. de Sponsalibus (tit. 1.), lex Sponsalia autem dicta sunt a spondendo; nam moris fuit veteribus stipulari et spondere sibi uxores futuras (2.). — De secundo effectu vide C. Ad audientiam (1.), X. de Sponsalibus et matrim. (lib. IV. tit. 1.).Justinian, Digest XXXIII, On Betrothals (title 1), the law "Betrothals, moreover, are named from pledging (a spondendo); for it was the custom among the ancients to stipulate and to pledge future wives to themselves" (2). — On the second effect see C. Ad audientiam (1), X. On Betrothals and matrimony (book IV, title 1).
- 7Vide scholion ad 1. huius art. quaest.See the scholion on the first question of this article. ---