323. Deinde cum dicit nolite fraudare invicem, etc., agit de intermissione debiti reddendi. Et primo ostendit qualiter intermitti debeat actus coniugalis.
323. Then when he says, do not defraud one another, he deals with postponing the debt to be rendered. First, he shows how the conjugal act should be postponed.
Circa quod docet unum esse cavendum, ne scilicet hoc per fraudem fiat, dicens nolite fraudare invicem, ut scilicet velit vir continere, invita uxore, aut etiam e converso. Quod Apostolus fraudem nominat, quia unus subtrahit alteri quod ei debetur, quod ad fraudem pertinet, non minus in actu matrimonii, quam in aliis rebus. Unde et Prov. c. XII, 27 dicitur: non inveniet fraudulentus lucrum, quia scilicet ille, qui tali fraude continentiam Deo offert, non lucratur meritum vitae aeternae. Sicut enim dicit Augustinus non vult Deus tale lucrum tali damno compensari, ut dum unus coniugum continet, altero invito, ille incidat in damnabiles corruptelas.
In regard to this he teaches that one thing must be avoided, saying, do not defraud one another, as, for example, the husband might wish to abstain when the wife is unwilling, or even conversely. The Apostle calls this fraud, because one is taking away what belongs to another—and this pertains to fraud no less in marriage than in other affairs (Prov 12:27): the fraudulent man will not catch his prey, namely, because one who offers God his continence accompanied by that fraud does not gain merit for eternal life. For as Augustine says, God does not want such gain compensated with such harm, so that while one of the spouses is continent against the will of the other, the former falls into dangerous temptations.
324. Tria autem docet observanda in tali intermissione: quorum primum est ut fiat ex communi consensu. Unde dicit nisi forte ex consensu. Unde dicitur Eccli. XXV, 1 s.: in tribus beneplacitum est spiritui meo, quae sunt probata coram Deo et hominibus: concordia fratrum, et amor proximorum, vir et mulier bene sibi consentientes. Secundum est, ut sit ad certum tempus. Unde subdit nisi forte ad tempus, secundum illud Eccle. c. III, 5: tempus amplexandi, et tempus longe fieri ab amplexibus. Tertium est, ut hoc fiat propter debitum finem, scilicet causa spiritualium actuum, ad quos continentia reddit magis aptos. Unde subdit ut vacetis orationi, secundum illud Ioel. II, 14: sacrificium et libamen Domino Deo nostro, et postea subdit: egrediatur sponsus de cubili suo, et sponsa de thalamo suo.
324. Three things must be observed in such postponement. The first is that it be done with mutual consent. Hence he says, except, perhaps, by consent. Hence it is said: my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men; agreement between brothers, friendship between neighbors, and a wife and a husband who live in harmony (Sir 25:1). The second is that it be for a definite time. Hence he says, except perhaps for a time: a time to embrace, and a time to refrain from embracing (Eccl 3:5). The third is that it be done for a suitable purpose, that is, for the sake of spiritual acts, for which continence renders one more suitable. Hence he adds, that you may give yourselves to prayer: a cereal offering and a drink offering for the Lord, your God (Joel 2:14), and later he adds, let the bridegroom leave his room, and the bride her chamber (Joel 2:16).
325. Secundo agit de reiteratione coniugalis actus; et primo ponit documentum, dicens iterum revertimini in idipsum, ut scilicet vobis invicem debitum reddatis, finito tempore orationis. Unde et III Reg. VIII, 66 dicitur, quod celebratis dedicationis solemniis, profecti sunt in tabernacula sua laetantes.
325. Then he deals with the resumption of the conjugal act. First he presents the teaching, saying, and return together again, that is, in order that you may render to each other the debt, now that the time of prayer is finished. Hence it is said that after celebrating the dedication of the feast: they went to their homes joyful and glad of heart (1 Kgs 8:66).
Secundo assignat rationem documenti. Non enim hoc dicit, quasi sit necessarium ad salutem, sed ad periculum vitandum. Unde subdit ne tentet vos Satanas, id est, ne sua tentatione vos prosternat; sicut etiam dicitur I Thess. III, 5: ne forte vos tentaverit is qui tentat, et inanis sit labor noster. Tentatio autem Satanae non est fortibus timenda, de quibus dicitur I Io. II, 14: scribo vobis, iuvenes, quoniam fortes estis, et verbum Dei manet in vobis, et vicistis malignum. Est autem timenda debilibus, unde subdit propter incontinentiam vestram, id est, propter pronitatem ad incontinentiam, ex quo contingit, quod diabolus hominem tentando prosternit, et provocatur ad tentandum, secundum illud I Petr. ult.: circuit quaerens quem devoret.
Second he assigns a reason for the teaching. For he does not say this as though it were necessary for salvation, but to avoid danger. Hence he adds, lest Satan tempt you, that is, lest he subvert you with his temptation: for fear that somehow the tempter had tempted you and that our labor would be in vain (1 Thess 3:5). Satan’s temptation should not be feared by the strong, about whom it is said: I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one (1 John 2:14). But he should be feared by the weak. Hence he says, through lack of self-control, that is, for your incontinency, as a result of which the devil overcomes man by tempting, and he is inclined to tempt: the devil prowls around like a roaring lion, seeking some one to devour (1 Pet 5:8).
326. Deinde cum dicit hoc autem dico, etc., manifestat quo sensu praedicta sunt accipienda, et
326. Then when he says, but I speak this, he tells in what sense the above doctrine should be taken.
primo facit quod dictum est;
First, he does what has been said;
secundo, rationem assignat, ibi volo autem, etc.;
second, he assigns a reason, at for I would that all;
tertio, exponit quod dixerat, ibi dico autem, et cetera.
third, he explains what he had said, at but I say to the unmarried.
327. Dicit ergo primo: dixi, quod unusquisque suam uxorem habeat, et unaquaeque mulier virum suum, et iterum quod post continentiam determinati temporis, iterum revertamini in idipsum. Hoc autem dico secundum indulgentiam, id est, parcens infirmitati vestrae, non secundum imperium, quasi scilicet vobis necessarium ad salutem. Subditis enim sunt quaedam eorum infirmitati indulgenda, et non ad bona imperio cogendi. Unde contra quosdam praelatos dicitur Ez. XXXIV, 4 s.: cum austeritate imperabatis eis, et cum potentia, et dispersi sunt greges mei.
327. First, therefore, he says: I have said that each one should have his own wife and each woman her own husband; furthermore, after practicing continence for a time, they should return once more to each other. But I speak this by indulgence, that is, to spare your weakness, not by commandment, namely as though necessary for your salvation. For certain things must be conceded to subjects on account of their weakness, and they should not be compelled by commanding what is good. Hence it is said against some prelates: with force and harshness you have ruled them, so they were scattered (Ezek 24:4).
328. Sed videtur Apostolus inconvenienter loqui; indulgentia enim non est nisi de peccato. Per hoc ergo quod Apostolus, secundum indulgentiam se dicit matrimonium concessisse, videtur exprimere quod matrimonium sit peccatum.
328. But the Apostle seems to be speaking in an unsuitable manner, for concessions are concerned only with sin. Therefore, by the fact that the Apostle says he is speaking by way of concession, he seems to express that marriage is a sin.
Sed ad hoc potest responderi dupliciter. Uno modo ut indulgentia sumatur hic pro permissione. Est autem duplex permissio: una quidem de minus malo, sicut dicitur Matth. c. XIX, 8, quod Moyses permisit Iudaeis dare libellum repudii propter duritiam cordis eorum, scilicet ad vitandum uxoricidium, ad quod erant proni. Talis enim permissio non fit in Novo Testamento propter sui perfectionem, secundum illud Hebr. VI, 1: ad perfectum feramur. Alia autem est permissio de minus bono, cum scilicet homo praecepto non cogitur ad maius bonum; et hoc modo Apostolus hic indulget, id est, permittit matrimonium, quod est minus bonum quam virginitas, quae non praecipitur, quae est maius bonum.
But this can be answered in two ways. In one way so that the concession is taken for permission. But there are two kinds of permission: one is concerned with a lesser evil: for your hardness of heart Moses allowed you to divorce your wives (Matt 19:8), that is, to avoid the murder of one’s wife, to which they were prone. Such a permission is not found in the New Testament on account of its perfection: let us go on to perfection (Heb 6:1). Another permission is about the lesser good, namely, when a man is not compelled by precept to a greater good. This is the sense in which the Apostle makes a concession here, that is, permits matrimony, which is a lesser good than virginity, which is not commanded and is a greater good.
Alio modo potest accipi indulgentia prout respicit culpam, secundum illud Is. XXVI, 15: indulsisti, Domine, indulsisti genti. Et secundum hoc indulgentia refertur ad actum coniugalem secundum quod habet annexam culpam venialem, tamen propter bona matrimonii sine quibus esset mortalis.
In another way, concession can be taken as regarding guilt: but you have increased the nation, O Lord, you have increased the nation (Isa 26:15). In this sense, concession refers to the conjugal act, accordingly as it has venial guilt attached to it along with the good of matrimony, without which it would be mortal.
329. Unde considerandum est quod actus coniugalis quandoque quidem est meritorius, et absque omni culpa mortali vel veniali, puta cum ordinatur ad bonum prolis procreandae et educandae ad cultum Dei: sic enim est actus religionis; vel cum fit causa reddendi debitum: sic enim est actus iustitiae. Omnis autem actus virtutis est meritorius, si sit cum caritate. Quandoque vero est cum culpa veniali, scilicet cum quis ad actum matrimonialem ex concupiscentia excitatur, quae tamen infra limites matrimonii sistit, ut scilicet cum sola uxore sit contentus. Quandoque vero est culpa mortalis, puta cum concupiscentia fertur extra limites matrimonii, scilicet cum aliquis accedit ad uxorem, aeque libenter vel libentius ad aliam accessurus.
329. Hence it should be noted that the conjugal act is sometimes meritorious and without any mortal or venial sin, as when it is directed to the good of procreation and education of a child for the worship of God; for then it is an act of religion; or when it is performed for the sake of rendering the debt, it is an act of justice. But every virtuous act is meritorious, if it is performed with charity. But sometimes it is accompanied with venial sin, namely, when one is excited to the matrimonial act by concupiscence, which nevertheless stays within the limits of the marriage, namely, that he is content with his wife only. But sometimes it is performed with mortal sin, as when concupiscence is carried beyond the limits of the marriage; for example, when the husband approaches the wife with the idea that he would just as gladly or more gladly approach another woman.
Primo ergo modo actus matrimonii non requirit indulgentiam; secundo modo habet indulgentiam inquantum aliquis consentiens concupiscentiae in uxorem, non fit reus peccati mortalis; tertio modo omnino indulgentiam non habet.
In the first way, therefore, the act of marriage requires no concession; in the second way it obtains a concession, inasmuch as someone consenting to concupiscence toward the wife is not guilty of mortal sin; in the third way there is absolutely no concession.
330. Deinde cum dicit volo autem etc., assignat rationem eius quod dixerat, et
330. Then when it says, for I would that all, he assigns the reason for what he has said.
primo quare non loquatur secundum imperium;
First, why he does not speak as commanding;
secundo quare loquatur secundum indulgentiam, ibi sed unusquisque, et cetera.
second, why he speaks according to a concession, at but every one has his proper gift.
331. Circa primum considerandum est quod nullus sapiens praecipit illud cuius contrarium magis vult fieri. Ideo Apostolus non praecipit quod homines matrimonium contrahant, vel matrimonio contracto utantur, quia magis vult quod homines contineant. Et hoc est quod dicit volo autem omnes, homines, esse sicut meipsum, ut scilicet contineant, sicut ego contineo. Et similiter dicit Act. XXVI, 29: opto apud Deum omnes qui audiunt, fieri tales qualis ego sum.
331. In regard to the first it should be noted that no wise man commands that whose opposite he would rather have done. Therefore, the Apostle does not command that men contract marriage or make use of a marriage already contracted, because he wishes rather that men be continent. And this is what he says: for I would that all men were even as myself, that is, continent as I am. He says likewise: I would to God that not only you but also all who hear me this day might become such as I am (Acts 26:29).
332. Sed contra hoc videtur esse, quia si omnes homines continerent, sicut Apostolus continebat, cessasset generatio, et sic non fuisset impletus numerus electorum, quod erat contra dispositionem divinam.
332. But there seems to be something against this, because if all men practiced continence, as the Apostle did, generation would cease and, as a result, the number of the elect would never be fulfilled, and this is against God’s arrangement.
Dicunt quidam quod Apostolo revelatum erat, quod si omnes homines salvarentur in continentia viventes, sicut ipse vivebat, sufficiebat ad implendum numerum electorum. Sed hoc nulla auctoritate fulcitur; et ideo potest dici, quod Apostolus volebat omnes esse continentes, quia scilicet volebat hoc de singulis, non tamen volebat quod omnes simul continerent.
Some say that it had been revealed to the Apostle that if all men were saved practicing continence, as he practiced it, it would suffice to fill up the number of the elect. But this rests on no authority; consequently, it can be said that the Apostle wished all men to be continent, because he wished this for certain individuals, but he did not wish that all would be continent at the same time.
Vel potest dici, et melius, quod volebat omnes homines esse continentes voluntate antecedente, sicut ipse dicit I Tim. II, 4, quod Deus vult omnes homines salvos fieri, non autem voluntate consequente, qua Deus vult quosdam salvare, scilicet praedestinatos, et quosdam damnare, scilicet reprobatos, secundum illud Mal. I, 2 s.: Iacob dilexi, Esau autem odio habui. Est autem voluntas antecedens de eo, quod absolute consideratum est melius, sicut omnes homines esse salvos, vel continentes: voluntas autem consequens est de eo, quod est melius, consideratis circumstantiis personarum et negotiorum, et secundum hoc Deus vult quosdam damnare, et Apostolus quosdam matrimonio iungi.
Or it can be said, and this is better, that he wished all men to be continent in his antecedent will: God desires all men to be saved (1 Tim 2:4), but not by his consequent will, by which God wills to save certain persons, namely the predestined and to damn others, namely, the reprobate: I have loved Jacob, but I have hated Esau (Mal 1:2ff). Now the antecedent will is concerned with that which considered absolutely is better, as all men to be saved or continent; but the consequent will is concerned with that which is better considering circumstances of persons and events, and according to this, God wills to damn some and the Apostle wishes some to be united in marriage.
333. Deinde cum dicit sed unusquisque, assignat rationem quare secundum indulgentiam matrimonium permiserit, quia scilicet non quilibet tantae virtutis donum accepit a Deo, ut scilicet possit totaliter continere, sicut et Dominus dixit Matth. XIX, 11: non omnes capiunt verbum hoc, sed qui capere potest, capiat. Et hoc est quod dicit: vellem quidem omnes esse continentes, sed unusquisque proprium, id est, secundum certam mensuram, habet donum ex Deo, alius quidem sic, puta ut in virginitate Deo serviat, alius vero sic, id est, ut Deo serviat in matrimonio, secundum illud Matth. XXV, v. 15: uni dedit quinque talenta, alii vero duo, alii vero unum, unicuique secundum propriam virtutem. Et Sap. VIII, 21: scivi quoniam aliter non possum esse continens, nisi Deus det, et hoc ipsum erat sapientiae scire cuius esset hoc donum.
333. Then when he says, but every one, he tells the reason why he permitted marriage as a concession, namely, because each one has not received from God so much virtue as to enable him to practice total continence, as the Lord himself said: not all men can receive this saying. He who is able to receive this, let him receive it (Matt 19:11f). And this is what he says: I should wish that all were continent, but every one has his proper gift from God, that is, in a definite measure, one after this manner, for example, to serve God in virginity, and another after that, say, to serve God in marriage. Hence it is said: to one he gave five talents, to another two, to another one, each according to his ability (Matt 25:15). And: but I perceived that I would not possess wisdom unless God gave her to me—and it was a mark of insight to know whose gift she was (Wis 8:21).
334. Deinde cum dicit dico autem, etc., exponit quod obscure dixerat.
334. Then when he says, but I say to the unmarried, he explains what he had said obscurely.
Et primo quantum ad hoc quod dixerat: Volo omnes homines esse sicut meipsum, quia scilicet hoc est absolute melius. Unde dicit dico autem, scilicet exponendo, non nuptis, id est, virginibus, et viduis: bonum est illis si sic permanserint, scilicet continentes, sicut ego, secundum illud Sap. c. IV, 1: quam pulchra est casta generatio cum claritate.
First, as to his statement, I would that all were even as myself, namely, because this is absolutely better. Hence he says, to the unmarried, that is, virgins, and to the widows: it is good for them if they so continue to be continent, even as I, for it is said: blessed is the chaste generation with glory (Wis 4:1).
335. Secundo quantum ad hoc quod dixerat: sed unusquisque, etc., quasi dicat: quia non quilibet hoc donum accepit a Deo ut contineat. Unde dicit quod si non continent, id est, si donum continendi non acceperunt, nubant, id est, matrimonio iungantur, secundum illud I Tim. V, 14: volo iuvenes nubere.
335. Second, as to his statement, but every one has his proper gift; as if to say: not everyone has received from God the gift of continence. Hence he says, if they do not contain themselves, that is, if they have not yet received this gift, let them marry, that is, be joined in matrimony: I would have younger widows marry (1 Tim 5:14).
Et assignat rationem, subdens melius est enim nubere, quam uri, id est, concupiscentia superari. Concupiscentia enim est calor quidam noxius; qui ergo concupiscentia impugnatur, calescit quidem, sed non uritur, nisi humorem gratiae perdat a concupiscentia superatus. Unde Iob XXXI, 12 dicitur: ignis est usque ad consummationem devorans, et universa eradicans germina.
Then he gives the reason, saying, it is better to marry than to be burnt, that is, be overcome by concupiscence. For concupiscence is a harmful heat; therefore one assailed by concupiscence is warmed but not burned, unless he is overcome by concupiscence and destroys the water of grace. Hence it is said: a fire which consumes unto Abaddon, and it would burn to the root all my increase (Job 31:8).
Est autem hic attendendum quod Apostolus utitur abusiva comparatione; nam nubere bonum est, licet minus, uri autem est malum. Melius est ergo, id est magis tolerandum, quod homo minus bonum habeat, quam quod incurrat incontinentiae malum; et hoc est quod supra dixit propter fornicationem, scilicet vitandam, unusquisque suam uxorem habeat, etc., et postmodum: ne tentet vos Satanas propter incontinentiam vestram.
It should be noted that the Apostle uses a helpful comparison here, for it is good to marry, although it is a lesser good. But to be burned is an evil. Therefore it is better, that is, more tolerable, that a man should have the lesser good than incur the evil of incontinence. And this is what he said above: for fear of fornication, which must be shuned, let every man have his own wife: and let every woman have her own husband; and later: lest Satan tempt you for your incontinency.
Lectio 2
Lecture 2
Matrimonium non dissolvendum
Marriage indissoluble
7:10 Iis autem qui matrimonio juncti sunt, praecipio non ego, sed Dominus, uxorem a viro non discedere: [n. 336]
7:10 But to them who are married, not I, but the Lord, commands that the wife depart not from her husband. [n. 336]
7:11 quod si discesserit, manere innuptam, aut viro suo reconciliari. Et vir uxorem non dimittat.
7:11 And if she departs, that she remain unmarried or be reconciled to her husband. And let not the husband put away his wife.
7:12 Nam ceteris ego dico, non Dominus. Si quis frater uxorem habet infidelem, et haec consentit habitare cum illo, non dimittat illam.
7:12 For to the rest I speak, not the Lord. If any brother has a wife who believes not and she consents to dwell with him: let him not put her away.
7:13 Et si qua mulier fidelis habet virum infidelem, et hic consentit habitare cum illa, non dimittat virum:
7:13 And if any woman has a husband who believes not and he consents to dwell with her: let her not put away her husband.
7:14 sanctificatus est enim vir infidelis per mulierem fidelem, et sanctificata est mulier infidelis per virum fidelem: alioquin filii vestri immundi essent, nunc autem sancti sunt.
7:14 For the unbelieving husband is sanctified by the believing wife: and the unbelieving wife is sanctified by the believing husband. Otherwise your children should be unclean: but now they are holy.
336. Supra Apostolus posuit documenta de contractu matrimonii, hic instruit eos qui iam matrimonium contraxerunt de matrimonio non dissolvendo: et
336. After presenting teachings about the contract of marriage, the Apostle now instructs those who have already contracted marriage, that they must not dissolve the marriage.