Dist. 32, Art. 4, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/32/q/bon-sent-IV-d32-a4-q1
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### Article IV. *On the time in which nuptials ought to be celebrated.*

Consequently, as regards the fourth article, inquiry is made concerning the time of celebrating nuptials. And concerning this two things are asked. *First* it is asked, whether in celebrating nuptials a time ought to be observed. *Second* it is asked, whether a marriage contracted at an undue time ought to be separated.

### Question I. *Whether in celebrating nuptials a time ought to be observed.*

Concerning the first it is shown that a time ought to be observed:

1. *First*, through that which is said in Ecclesiastes 3: *A time to embrace, and a time to be far from embraces*: therefore it seems that it is not licit to celebrate nuptials at every time.

2. Likewise, [in] Causa 33, question 4, Nicholas [says]: «Neither to take a wife nor to hold feasts in the Lenten season do I judge to be able to be fitting in any way».

3. Likewise, according to the customs of all, the time of the celebration of nuptials is a time of festivity and of carnal joy, because the turning of love toward these things is vehement; but these things are not fitting to be done in a time deputed to the sanctification of the spirit: therefore etc.

4. Likewise, to celebrate nuptials is more than to render the debt; but in the carnal act, in order that it be done rightly and honorably, times are to be observed: therefore much more strongly in the contracting of marriage, or in the first celebration of nuptials.

**On the contrary:**

1. To the Galatians, chapter 4: *You observe days and months and seasons and years*; and after: *I fear lest I have labored among you without cause*: therefore it seems that this is heretical, to observe times: therefore it seems that at any time it is good to celebrate nuptials.

2. Likewise, in the reception of the other Sacraments there is no determination of times except from fittingness alone, nor are determinations of times commonly observed: therefore it seems likewise that [there is none] either in matrimony and the leading-home of the bride.

3. Likewise, matrimony is holy and good, since it is a Sacrament: therefore on sacred days it is fitting to celebrate it.

4. Likewise, if matrimony is repugnant to days of penance, this is not by reason of itself, but rather by reason of abuse: therefore in nuptials the abuse ought rather to be prohibited and interdicted than the time.

There is therefore a question: on account of what are only these three times interdicted, which are set down in the text; and [why] these times more, and in this Sacrament rather than in another?

> **Conclusion.** For a twofold reason it is interdicted, at certain times, to celebrate the public solemnities of nuptials.

**I respond:** It must be said that there is a twofold reason why in these three seasons it is interdicted for nuptials to be celebrated, namely one *moral*, the other *figural*: the moral indeed, because in these three seasons of the year, on account of the expectation of the chief solemnities in which the faithful are accustomed to communicate, namely at the Nativity of the Lord, Easter, and Pentecost, the faithful ought to prepare themselves, that they may be able worthily and reverently to receive their Lord; and through this they ought in some measure to raise their sense-faculty away from earthly things. And since in the leading-home of the bride and the celebration of nuptials, on account of the novelty, the mind is vehemently turned toward that which is below, and toward vain joys; therefore these three seasons are, from a reasonable cause, interdicted, namely the season of Advent up to the Octave of Epiphany, the season from Septuagesima up to the Octave of Easter, the season from the third day before the Ascension up to the Octave of Pentecost; and because many abuses occur which do not befit these seasons. — The other reason is *figural*, namely because in these seasons are the days of fasting; and as it is said in Matthew 9: *The sons of the bridegroom ought not to mourn, so long as the bridegroom is with them; but when he shall be taken away* etc.: therefore in a certain manner in these days the absence of the bridegroom is signified, and therefore on such days the joining of bridegroom and bride ought not to take place, nor the celebration of nuptials. Hence it is not interdicted that betrothals or matrimony be contracted on these days through *simple consent*; but it is interdicted that nuptials be celebrated and that the bride be led into the house of the husband; and all this the reason of fittingness demands, inasmuch as it is a human institution.

1. To that, therefore, which is objected, that times are not to be observed; it must be said that to observe times is [done] in three ways: for either times are observed as regards nature in those things which *are subject to nature*, as regards the act of sowing and of sailing; or times are observed in those things which are *above nature*, such as are the things that are of grace and of free will; or times are observed according to a spiritual institution in the *carrying-out of spiritual things*, as the day instituted for the worship of the Nativity of the Lord is to be observed, that on it God may be the more praised. The first indeed is not a sin, nor the third, but the second [is]; and in this manner observation does not take place in matrimony, because neither the lunar phase nor the variation of times is observed, except according to what is appointed for the worship of God; hence there is no observation by reason of the *time*, but rather by reason of *divine worship*.

2. To that which is objected, that in the others a time is not interdicted; the response is plain, because this Sacrament has something special both by reason of the carnal act, and also by reason of its signification.

3. To that which is objected, that it is holy and good; it must be said that it is true; nevertheless it has annexed to it something which impedes the time of prayer; and if it impedes after the first union, how much more in the first [union], where there is greater ardor and more ardent affection?

4. To that which is objected, that the abuse ought to be interdicted; it must be said that not only by reason of *abuse*, but also by reason of *use* it presents some impediment. *Moreover*, it is easier to determine the time, and it is better observed, than if superfluous joy were prohibited. — As to what is asked last, it has already been determined.

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