Ulterius. Videtur quod causae matrimonii ejus assignatae in littera non sint convenientes. Quia Diabolus, cum habeat lucida naturalia, plura potest cognoscere naturali cognitione quam homo. Sed homo etiam sensu potest cognoscere de aliqua an sit virgo. Ergo multo fortius Diabolus hoc scire poterat. Obj. 1: Moreover, it seems that the reasons given for her marriage in the text are not fitting. For the devil, since he had natural lucidity, could understand more things by natural understanding than man. But even man can know through his senses whether someone is a virgin. Therefore, much more powerfully was the devil able to know this. Praeterea, Diabolus bene scit quod illa est virgo quae nunquam conjuncta est viro. Sed Diabolus scire poterat quod Joseph nunquam carnaliter ei conjunctus fuerat. Ergo per hoc quod erat nupta, non occultabatur ei virginitas Matris Dei. Obj. 2: Furthermore, the devil knows well that that girl is a virgin who has never been united with a man. But the devil could have known that Joseph never had been united with her carnally. Therefore, the Mother of God’s virginity was not hidden from him by the fact that she was married. Praeterea, mysterium divinitatis Christi non minus miraculis quam virginitate matris demonstratum est. Sed illa miracula Diabolus vidit. Ergo non oportuit quod mysterium incarnationis ejus ei per nuptias matris celaretur. Obj. 3: Furthermore, the mystery of the divinity of Christ was shown by miracles no less than by the virginity of his mother. But the devil saw those miracles. Therefore, it was not necessary that the mystery of the Incarnation be concealed from him by the marriage of Christ’s mother. Item, si non esset nupta, non poterat lapidari propter suspicionem fornicationis, quasi adultera. Ergo videtur quod non propter hoc oportebat eam nubere. Obj. 4: Besides, if she were not married, she could not be stoned as an adulteress on account of suspected fornication. Therefore, it seems that it was not because of this that it was necessary for her to marry. Praeterea, ex hoc quod nupta fuisset, Judaei magis aedificati fuissent ad fidem, qui scriptum invenerunt: ecce virgo concipiet; et ita virginitas matris non debuit vir per nuptias occultari. Obj. 5: Furthermore, from the fact that she had married, the Jews who discovered the Scripture, Behold, a virgin shall conceive (Is 7:14), were more fortified against belief; and thus the virginity of the mother should not have been hidden. Item, Christus venit ut labores nostros sustineret, et per hoc auferret. Ergo non oportuit quod haberet mater ejus virum ad ejus obsequia. Obj. 6: Besides, Christ came so that he might endure our toils, and by this fact take them away. Therefore, it was not fitting that his mother should have a husband for his service. Quaestiuncula 1 Response to Quaestiuncula 1 Respondeo dicendum, quod in Beata Virgine debuit apparere omne illud quod perfectionis fuit. Virginitas autem, quamvis in se optima, tamen pro tempore illo ei matrimonium praeferebatur propter expectationem benedicti seminis per viam generationis venturi; et ideo Beata Virgo vovit virginitatem tamquam optimum et sibi acceptissimum; non tamen simpliciter, sed sub conditione honestissima, haec scilicet, nisi Deus aliter ordinaret: nec istam conditionem apposuit ut dubitaret an vellet virgo permanere, sed an deberet; et hoc est quod Augustinus in littera dicit, quod proposuit se perseveraturam virginem, nisi Deus aliter ordinaret. I answer that, everything belonging to perfection ought to have been displayed in the Blessed Virgin. At the time, however, marriage was preferred to virginity (although in itself the best) because of the expectation of the blessed seed coming by way of generation. Therefore, the Blessed Virgin vowed virginity as the most excellent thing and the thing most acceptable to herself, yet not simply speaking, but under the most honorable condition—that is, unless God should will otherwise. Nor was that condition added as though she were unsure whether she wanted to remain a virgin, but whether she ought; and this is what Augustine says in the text, that she proposed that she would persevere as a virgin, unless God should arrange otherwise. Ad primum ergo dicendum, quod Beata Virgo fuit confinium veteris et novae legis, sicut aurora diei et noctis; et ideo votum ejus sapuit novam legem, inquantum virginitatem vovit; et veterem, inquantum conditionem apposuit. Reply Obj. 1: The Blessed Virgin was the threshold between the Old Law and the New, as dawn is between night and day; and thus in her vow she resembled the New Law, inasmuch as she vowed virginity, as well as the old, inasmuch as she attached conditions to it. Ad secundum dicendum, quod perfectio consiliorum quantum ad consummationem incipere debuit a Christo; sed quantum ad aliquam inchoationem convenienter a matre ejus incepit. Reply Obj. 2: The perfection of the counsels as regards their consummation had to have been begun by Christ. But as regards a certain inchoation, it was fittingly begun by his mother. Quaestiuncula 2 Response to Quaestiuncula 2 Ad secundam quaestionem dicendum, quod conveniens fuit matrem Christi matrimonio esse junctam tum propter causas in littera assignatas, tum etiam propter alias causas: quarum prima est, ut significaret Ecclesiam, quae est virgo et sponsa. Secunda, ut per Joseph genealogia Mariae texeretur: non enim erat consuetudo apud Hebraeos ex parte mulierum genealogiam computare. Tertia, ut virginibus excusatio tolleretur, si de fornicatione infamantur. Quarta, ut nuptias Christus sua nativitate approbaret. Quinta, ut major perfectio virginitatis in Beata Virgine ostenderetur, dum in ipso matrimonio virgo permansit. To the second question, it should be said that it was fitting for the mother of Christ to be joined in marriage because of the reasons given in the text, and also for other reasons, the first of which is to signify the Church, which is virgin and bride. Second, so that the genealogy of Mary might be woven through Joseph: for it was not the custom of the Hebrews to reckon the genealogy from the side of the woman. Third, so that the excuse might be taken away from virgins, if they were disgraced by fornication. Fourth, so that Christ might affirm marriage by his birth. Fifth, so that the greater perfection of virginity might be displayed in the Blessed Virgin, since she remained a virgin even in matrimony. Ad primum ergo dicendum, quod post votum virginitatis absolute factum non potest aliquis in matrimonium consentire sine peccato: quia si sit votum solemne, non fit verum matrimonium; si autem sit votum simplex, verum matrimonium est quod sequitur; tamen peccant contrahentes. Votum autem Beatae Virginis non fuit solemne, sed simplex in corde expressum; nec absolutum, sed sub conditione, ut in littera patet; et ideo potuit sine peccato ex speciali spiritus sancti consilio, cujus dispositio conditionaliter in suo voto cadebat, in matrimonium consentire. Reply Obj. 1: After the vow of virginity made absolutely, a person cannot consent to marriage without sinning; for if it were solemnly vowed, it would not be a valid marriage. If, however, it were a simple vow, a valid marriage is what would follow, although those contracting it would sin. Yet the vow of the Blessed Virgin was not made solemnly, but simply expressed in her heart; neither was it absolute, but under condition, as is clear from the text; and therefore, she could consent to marriage without sinning by the special counsel of the Holy Spirit, to whose disposition her vow was conditionally subject. Ad secundum dicendum, quod Beata Virgo antequam contraheret cum Joseph, fuit certificata divinitus quod Joseph in simili proposito erat; et ideo non se commisit periculo nubens. Nec tamen propter hoc aliquid veritati deperiit, quia illud propositum non fuit conditionaliter in consensu appositum: talis enim conditio cum sit contra matrimonii bonum, scilicet prolem procreandam, matrimonium tolleret. Reply Obj. 2: Before the Blessed Virgin contracted with Joseph, she was assured by divine inspiration that Joseph had intended the same course of action, and therefore she did not expose herself to danger by marrying him. Nor was any of the truth of the marriage lost on this account, since that intention was not added to the consent as a condition, for such a condition, since it would be against one of the goods of matrimony, namely the procreation of children, would invalidate the marriage. Ad tertium dicendum, quod copula carnalis cecidit implicite sub consensu Beatae Virginis, sicut actus implicite continetur in potentia, ut ex supra dictis, dist. 28, qu. 1, art. 4, patet. Potentia autem ad carnalem copulam non contrariatur virginitati, nec diminuit aliquid de puritate ipsius nisi ratione actus; qui quidem nunquam fuit in proposito Beatae Virginis, sed erat jam certificata quod actus nunquam sequi deberet. Reply Obj. 3: Physical intimacy was included implicitly in the consent of the Blessed Virgin, just as act is implicitly contained in a power, as is evident from what was said above, in Distinction 28, Question 1, Article 4. The power for physical intimacy, however, is not contrary to virginity, nor does it diminish anything of purity except by reason of the act itself, which was certainly never in the design of the Blessed Virgin, since she was already assured that the act would never occur. Quaestiuncula 3 Response to Quaestiuncula 3 Ad tertiam quaestionem dicendum, quod rationes quae in littera ponuntur, convenientes sunt: quarum una accipitur ex parte conceptus, scilicet ut partus Diabolo celaretur; secunda ex parte matris, ut scilicet non lapidaretur; tertia ex parte Joseph, scilicet ut obsequeretur et matri et puero, et testimonium praeberet virginitatis. To the third question, it should be said that the reasons set forth in the text are fitting. The first is taken on the part of the one conceived, namely, that the birth be concealed from the devil; the second on the part of the mother, namely, that she not be stoned; and the third reason is on the part of Joseph, that he might serve the mother and the child, and furnish testimony of her virginity. Ad primum ergo dicendum, quod Diabolus cognitione naturali bene potuisset perpendere virginitatem Matris Dei cum toto hoc quod nupta erat, nisi prohibitus fuisset a diligenti examinatione eorum quae circa ipsam erant, divina virtute. Reply Obj. 1: By his natural understanding, the devil could perceive well the virginity of the Mother of God despite the fact that she had married, unless he was prevented by divine power from the accurate examination of her circumstances. Et similiter dicendum ad secundum. And the answer to the second objection is similar. Ad tertium dicendum, quod per alia etiam miracula non aperte poterat cognoscere ipsum esse filium Dei: quia simul videbat in eo signa infirmitatis et virtutis; unde si aliquando aliquid de divinitate ejus confitebatur, magis ex praesumptione quam ex certitudine procedebat. Sed hoc propter praecedens vaticinium fuisset certissimum signum filii Dei viventis. Reply Obj. 3: Even through the other miracles, he could not manifestly recognize Jesus as the Son of God, since he saw in him signs of weakness and of strength at the same time. Therefore, if sometimes he confessed something of his divinity, it proceeded more from presumption than from certitude. But this virginal birth, because of the preceding prophecy, would have been the most certain sign of the Son of the living God. Ad quartum dicendum, quod intelligitur de lapidatione infamiae: vel quia erat de stirpe sacerdotali ex parte matris; quod patet ex hoc quod Elisabeth, quae erat de filiabus Aaron, dicitur ejus cognata. Luc. 1. Filia autem sacerdotis, etiam non nupta, deprehensa in stupro exurebatur, ut patet Lev. 21: sed ex parte patris erat de stirpe David. Bene enim poterant per matrimonium conjugi filiae Aaron illis de tribu regia, vel etiam quibuslibet alterius tribus, eo quod non acceperant hereditatem divisam ab aliis tribubus; et sic ex hoc non potuit confusio sortium provenire, quae erat causa prohibitionis matrimonii contrahendi inter illos qui erant de diversis tribubus. Reply Obj. 4: This is to be understood of the stoning of disrepute; or, because she was of priestly lineage on her mother’s side (which is clear from the fact that Elizabeth, who was of the daughters of Aaron, is said to have been related to her, in Luke 1:36), and the daughter of a priest, apprehended in unchastity, even if unmarried, was to be burned, as is clear from Leviticus 21:9. But on her father’s side, she was of the line of David. For the daughters of Aaron were able to be joined in marriage with those of the royal tribe or also with any of the other tribes, by the fact that they did not receive an inheritance separate from the other tribes, and so from this fact no confusion could have arisen over the inheritance, which was the reason for the prohibition against contracting marriage between members of different tribes. Ad quintum dicendum, quod dominus maluit permittere Judaeos dubitare de deitate sua quam de castitate matris, sciens lubricam esse virginitatis famam, ut Ambrosius dicit. Reply Obj. 5: The Lord preferred to permit the Jews to be uncertain of his own divinity rather than of the chastity of his mother, for he knew that the reputation of virginity is fragile, as Ambrose says. Ad sextum dicendum, quod Christus non debuit necessitatis solatium refutare: quia hoc perversitatis magis est quam humilitatis. Reply Obj. 6: Christ did not of necessity have to refuse comfort, since this is more an act of perversity than of humility. Articulus 2 Article 2 Utrum fuerit illud matrimonium perfectum Whether this marriage was complete Ad secundum sic proceditur. Videtur quod matrimonium praedictum non fuerit perfectum. Perfectum enim matrimonium ex absoluto consensu procedit. Sed Beata Virgo non absolute in matrimonium consensisse videtur, sicut nec absolute vovisse; cum in utroque se dispositioni divinae commiserit, ut in littera dicitur. Ergo non fuit perfectum matrimonium. Obj. 1: To the second question, we proceed thus. It seems that the marriage described was not complete. For a complete marriage proceeds from absolute consent. But the Blessed Virgin does not seem to have consented absolutely in matrimony, as neither did she vow absolutely, since in both she committed herself to divine governance, as is said in the text. Therefore, it was not a complete marriage. Praeterea, significatio est de essentia matrimonii, inquantum est sacramentum. Sed matrimonium illud non fuit perfectum in consignificatione, ut in littera dicitur. Ergo non fuit perfectum sacramentum. Obj. 2: Furthermore, the signification belongs to the essence of marriage, inasmuch as it is a sacrament. But that marriage was not complete in its signification, as it says in the text. Therefore, it was not a perfect sacrament. Praeterea, ubi deest ultima consummatio, non est vera perfectio. Sed matrimonium Beatae Virginis nunquam fuit consummatum. Ergo non fuit vere perfectum. Obj. 3: Furthermore, where the final consummation is lacking, there is no true completion. But the marriage of the Blessed Virgin was never consummated. Therefore, it was not truly completed. Praeterea, perfectum dicitur esse matrimonium ex eo quod habet bonum prolis. Sed illud matrimonium non habuit bonum prolis, quia proles quae fuit in illo matrimonio educata, non fuit effectus illius matrimonii, sicut nec filius adoptivus dicitur bonum matrimonii. Ergo non fuit perfectum matrimonium. Obj. 4: Furthermore, a marriage is said to be complete from the fact that it possesses the good of offspring. But that marriage did not have the good of offspring, since the child who was brought up in that marriage was not the effect of that marriage, just as neither is an adoptive son called a good of marriage. Therefore, it was not a complete marriage. Praeterea, post perfectum matrimonium non licet alicui sponsam dimittere. Sed Joseph, quamvis esset justus, volebat eam occulte dimittere, ut dicitur Matth. 1. Ergo nondum erat perfectum matrimonium. Obj. 5: Furthermore, after a marriage is complete, one is not allowed to send away one’s spouse. But Joseph, although he was a just man, wanted to send Mary away secretly, as it says in Matthew 1:19. Therefore, the marriage was not yet complete. Sed contra, Dei perfecta sunt opera; Deut. 32, 4. Sed illud matrimonium fuit divinitus inspiratum. Ergo fuit perfectum. On the contrary, the works of God are complete (Deut 32:4). But that marriage was divinely inspired. Therefore, it was complete. Praeterea, per matrimonium non dicuntur aliqui conjuges, nisi sit perfectum. Sed Maria dicitur conjux Joseph. Matth. 1. Ergo fuit inter eos perfectum matrimonium. Furthermore, unless marriage is complete, the parties are not called spouses. But Mary was called Joseph’s spouse (Matt 1:24). Therefore, a complete marriage existed between them. Respondeo dicendum, quod duplex est perfectio matrimonii. Una quantum ad esse ipsius, quae fit per consensum verbis de praesenti expressum; et tali perfectione matrimonium illud perfectum fuit. Alia est perfectio quantum ad operationem; et sic non fuit perfectum, quia actus proprius matrimonii est carnalis copula. I answer that, there are two kinds of perfection for marriage. The first refers to its very being, which arises through consent expressed in words of the present. And with regard to this kind of perfection, that marriage was complete. The other perfection refers to activity, and in this regard that marriage was not complete, because the proper act of marriage is physical intimacy. Ad primum ergo dicendum, quod Beata Virgo absolute in matrimonium consensit, ut certificata divinitus; sed in matrimonium sic consentiens virginitatem suam Deo commisisse in littera dicitur. Reply Obj. 1: The Blessed Virgin consented absolutely to marriage, as confirmed by divine inspiration. But while consenting thus to marriage, she had entrusted her virginity to God, as it says in the text. Ad secundum dicendum, quod significatio non quaelibet est de essentia sacramenti, sed illa qua significatur effectus sacramenti; et ideo ratio non sequitur. Reply Obj. 2: Not just any signification pertains to ehe essence of marriage, but only that signification by which the effect of the sacrament is signified; and therefore the argument does not follow. Ad tertium dicendum, quod ratio illa procedit de secunda perfectione quae consummatio dicitur matrimonii. Reply Obj. 3: This argument proceeds from the second kind of perfection, which is called the consummation of a marriage.