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Objection 1: It would seem that Matrimony ought not to have been
instituted before sin. Because that which is of natural law needs not
to be instituted. Now such is Matrimony, as stated above (Question
41, Article 1). Therefore it ought not to have been instituted.
Objection 2: Further, sacraments are medicines against the disease
of sin. But a medicine is not made ready except for an actual
disease. Therefore it should not have been instituted before sin.
Objection 3: Further, one institution suffices for one thing. Now
Matrimony was instituted also after sin, as stated in the text
(Sent. iv, D, 26). Therefore it was not instituted before
sin.
Objection 4: Further, the institution of a sacrament must come from
God. Now before sin, the words relating to Matrimony were not
definitely said by God but by Adam; the words which God uttered
(Gn. 1:22), "Increase and multiply," were addressed also to
the brute creation where there is no marriage. Therefore Matrimony
was not instituted before sin.
Objection 5: Further, Matrimony is a sacrament of the New Law.
But the sacraments of the New Law took their origin from Christ.
Therefore it ought not to have been instituted before sin.
On the contrary, It is said (Mt. 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.
I answer that, 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.
Reply to Objection 1: Things which are of natural law in a general
way, need to be instituted as regards their determination which is
subject to variation according to various states; just as it is of
natural law that evil-doers be punished, but that such and such a
punishment be appointed for such and such a crime is determined by
positive law.
Reply to Objection 2: Matrimony is not only for a remedy against
sin, but is chiefly for an office of nature; and thus it was
instituted before sin, not as intended for a remedy.
Reply to Objection 3: There is no reason why matrimony should not
have had several institutions corresponding to the various things that
had to be determined in connection with marriage. Hence these various
institutions are not of the same thing in the same respect.
Reply to Objection 4: Before sin matrimony was instituted by God,
when He fashioned a helpmate for man out of his rib, and said to
them: "Increase and multiply." And although this was said also to
the other animals, it was not to be fulfilled by them in the same way
as by men. As to Adam's words, he uttered them inspired by God to
understand that the institution of marriage was from God.
Reply to Objection 5: As was clearly stated, matrimony was not
instituted before Christ as a sacrament of the New Law.
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