Of Matrimony as a Sacrament

Of Matrimony as a Sacrament — St. Thomas Aquinas asks: Whether matrimony is a sacrament?; Whether this sacrament ought to have been instituted before sin was committed?; Whether matrimony confers grace?; Whether carnal intercourse is an integral part of this sacrament?.

We must next consider matrimony as a sacrament. Under this head there are four points of inquiry:

Article 1: Whether matrimony is a sacrament?

It is written (Eph. 5:32): "This is a great sacrament." Therefore, etc.

Further, a sacrament is the sign of a sacred thing. But such is Matrimony. Therefore, etc.

A sacrament denotes a sanctifying remedy against sin offered to man under sensible signs [*Cf. ; ]. Wherefore since this is the case in matrimony, it is reckoned among the sacraments.

Article 2: Whether this sacrament ought to have been instituted before sin was committed?

It is said (Mat. 19:4): "Have ye not read that He Who made man from the beginning 'made them male and female'"?

Further, Matrimony was instituted for the begetting of children. But the begetting of children was necessary to man before sin. Therefore it behooved Matrimony to be instituted before sin.

Nature inclines to marriage with a certain good in view, which good varies according to the different states of man, wherefore it was necessary for matrimony to be variously instituted in the various states of man in reference to that good. Consequently matrimony as directed to the begetting of children, which was necessary even when there was no sin, was instituted before sin; according as it affords a remedy for the wound of sin, it was instituted after sin at the time of the natural law; its institution belongs to the Mosaic Law as regards personal disqualifications; and it was instituted in the New Law in so far as it represents the mystery of Christ's union with the Church, and in this respect it is a sacrament of the New Law. As regards other advantages resulting from matrimony, such as the friendship and mutual services which husband and wife render one another, its institution belongs to the civil law. Since, however, a sacrament is essentially a sign and a remedy, it follows that the nature of sacrament applies to matrimony as regards the intermediate institution; that it is fittingly intended to fulfill an office of nature as regards the first institution; and. as regards the last-mentioned institution, that it is directed to fulfill an office of society.

Article 3: Whether matrimony confers grace?

Definition and thing defined should be convertible. Now causality of grace is included in the definition of a sacrament. Since, then, matrimony is a sacrament, it is a cause of grace.

Further, Augustine says (De Bono Viduit. viii; Gen. ad lit. ix, 7) that "matrimony affords a remedy to the sick." But it is not a remedy except in so far as it has some efficacy. Therefore it has some efficacy for the repression of concupiscence. Now concupiscence is not repressed except by grace. Therefore grace is conferred therein.

There have been three opinions on this point. For some [*Peter Lombard, Sent. iv, D, 2] said that matrimony is nowise the cause of grace, but only a sign thereof. But this cannot be maintained, for in that case it would in no respect surpass the sacraments of the Old Law. Wherefore there would be no reason for reckoning it among the sacraments of the New Law; since even in the Old Law by the very nature of the act it was able to afford a remedy to concupiscence lest the latter run riot when held in too strict restraint.

Hence others [*St. Albert Magnus, Sent. iv, D, 26] said that grace is conferred therein as regards the withdrawal from evil, because the act is excused from sin, for it would be a sin apart from matrimony. But this would be too little, since it had this also in the Old Law. And so they say that it makes man withdraw from evil, by restraining the concupiscence lest it tend to something outside the marriage blessings, but that this grace does not enable a man to do good works. But this cannot be maintained, since the same grace hinders sin and inclines to good, just as the same heat expels cold and gives heat.

Hence others [*St. Bonaventure, Sent. iv, D, 26] say that matrimony, inasmuch as it is contracted in the faith of Christ, is able to confer the grace which enables us to do those works which are required in matrimony. and this is more probable, since wherever God gives the faculty to do a thing, He gives also the helps whereby man is enabled to make becoming use of that faculty; thus it is clear that to all the soul's powers there correspond bodily members by which they can proceed to act. Therefore, since in matrimony man receives by Divine institution the faculty to use his wife for the begetting of children, he also receives the grace without which he cannot becomingly do so; just as we have said of the sacrament of orders (). And thus this grace which is given is the last thing contained in this sacrament.

Article 4: Whether carnal intercourse is an integral part of this sacrament?

There was matrimony in Paradise, and yet there was no carnal intercourse. Therefore carnal intercourse is not an integral part of matrimony.

Further, a sacrament by its very name denotes a sanctification. But matrimony is holier without carnal intercourse, according to the text (Sent. D, 26). Therefore carnal intercourse is not necessary for the sacrament.

Integrity is twofold. One regards the primal perfection consisting in the very essence of a thing; the other regards the secondary perfection consisting in operation. Since then carnal intercourse is an operation or use of marriage which gives the faculty for that intercourse, it follows, that carnal intercourse belongs to the latter, and not to the former integrity of marriage [*Cf. ].