|
Objection 1: It would seem that matrimony does not confer grace.
For, according to Hugh (De Sacram. i) "the sacraments, by
virtue of their sanctification, confer an invisible grace." But
matrimony has no sanctification essential to it. Therefore grace is
not conferred therein.
Objection 2: Further, every sacrament that confers grace confers it
by virtue of its matter and form. Now the acts which are the matter in
this sacrament are not the cause of grace (for it would be the heresy
of Pelagius to assert that our acts cause grace); and the words
expressive of consent are not the cause of grace, since no
sanctification results from them. Therefore grace is by no means given
in matrimony.
Objection 3: Further, the grace that is directed against the wound
of sin is necessary to all who have that wound. Now the wound of
concupiscence is to be found in all. Therefore if grace were given in
matrimony against the wound of concupiscence, all men ought to contract
marriage, and it would be very stupid to refrain from matrimony.
Objection 4: Further, sickness does not seek a remedy where it
finds aggravation. Now concupiscence is aggravated by concupiscence,
because, according to the Philosopher (Ethic. iii, 12), "the
desire of concupiscence is insatiable, and is increased by congenial
actions." Therefore it would seem that grace is not conferred in
matrimony, as a remedy for concupiscence.
On the contrary, 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.
I answer that, 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 (Question
35, Article 1). And thus this grace which is given is the last
thing contained in this sacrament.
Reply to Objection 1: Just as the baptismal water by virtue of its
contact with Christ's body [TP, Question 66, Article 3, ad
4] is able to "touch the body and cleanse the heart" [St.
Augustine, Tract. lxxx in Joan.], so is matrimony able to do so
through Christ having represented it by His Passion, and not
principally through any blessing of the priest.
Reply to Objection 2: Just as the water of Baptism together with
the form of words results immediately not in the infusion of grace, but
in the imprinting of the character, so the outward acts and the words
expressive of consent directly effect a certain tie which is the
sacrament of matrimony; and this tie by virtue of its Divine
institution works dispositively to the infusion of grace.
Reply to Objection 3: This argument would hold if no more
efficacious remedy could be employed against the disease of
concupiscence; but a yet more powerful remedy is found in spiritual
works and mortification of the flesh by those who make no use of
matrimony.
Reply to Objection 4: A remedy can be employed against
concupiscence in two ways. First, on the part of concupiscence by
repressing it in its root, and thus matrimony affords a remedy by the
grace given therein. Secondly, on the part of its act, and this in
two ways: first, by depriving the act to which concupiscence inclines
of its outward shamefulness, and this is done by the marriage blessings
which justify carnal concupiscence; secondly, by hindering the
shameful act, which is done by the very nature of the act. because
concupiscence, being satisfied by the conjugal act, does not incline
so much to other wickedness. For this reason the Apostle says (1
Cor. 7:9): "It is better to marry than to burn." For though
the works congenial to concupiscence are in themselves of a nature to
increase concupiscence, yet in so far as they are directed according to
reason they repress concupiscence, because like acts result in like
dispositions and habits.
|
|