Dist. 34, Art. 1, 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/34/q/bon-sent-IV-d34-a1-q1
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### Article I. *On the impediments of marriage in general.*
### Question I. *Whether marriage has any impediment.*

As to the first point, then, it is shown that marriage does not have any impediment:

1. Because marriage is a remedy against the disease of concupiscence: therefore if that disease extends itself to all, with nothing impeding; it seems likewise that marriage, since as a medicine it ought to answer over against its opposite to the disease, and so that marriage may exist in all, with nothing impeding.

2. Likewise, no other Sacrament has an impediment such that, if someone receives it in fact, it is not [thereby] received: therefore it seems likewise in marriage that, whatever sort a person may be, nevertheless, if he contracts in fact, he receives the Sacrament of marriage.

3. Likewise, marriage is an insoluble bond, as was proved above: therefore if it be contracted, it is never dissolved: therefore there is no impediment which dissolves what has already been contracted.

4. Likewise, marriage, since it is a Sacrament, God works [it], whence those joined in marriage are said to be joined by God; but the divine operation has no impediment, since God is the most noble agent; therefore marriage has no impediment.

**On the contrary:** 1. Marriage is instituted for a *duty*; but many are unfit for the duty, as for instance for generating by intercourse: therefore many are not suited to marriage: therefore etc.

2. Likewise, marriage is instituted for a *remedy*; but there are many for whom it cannot be a remedy, because they cannot come together: therefore etc.

3. Likewise, there are many who can never exercise that act without sin, as for instance those who have vowed continence, or those who are forbidden to be joined by him who has the power; but every Sacrament can come into use without sin, since it is ordered to salvation: therefore some are unfit for marriage.

4. Likewise, nothing is sacred which is done against a divine command; but a Sacrament is a sacred sign: therefore nothing is a Sacrament which is done against the divine precept; but the divine precept, in Leviticus eighteen, forbids marriage to be made among many kinds of persons: therefore if they contract in fact, it is not a Sacrament: therefore it has impediments.

### Conclusion.

> *The Sacrament of marriage has many impediments.*

**I respond:** It must be said that the Sacrament of marriage has a manifold impediment, as the reasons adduced for this show. — But the reason why this Sacrament has impediments more than the others is twofold. One is by reason of the *efficient* cause, because, although all the Sacraments are from divine institution and human dispensation, nevertheless this Sacrament consists most of all in human dispensation, because it arises through the consent of the contracting parties and has no determinate dispenser. — The other reason is by reason of the *end*, because, since all the Sacraments are for a *remedy*, this one is not only for a remedy, but also for a *duty*; and since the others are spiritual, to this one a carnal action is joined, namely the union which is through intercourse. And therefore it more easily receives impediments. — From these things the objections are clear.

1. For as to what is objected, that no one is excluded from the disease of concupiscence; it must be said that that disease is remediable otherwise than by marriage, as for instance by continence.

2. To that which is objected, that the other Sacraments extend to all; the response is clear, because it is not the same with this one and with the others, as has been seen.

3. To that which is objected, that it is an insoluble bond; it must be said that it is true, from the moment it binds; but it is possible that some are unfit, so that they are not bound by this bond.

4. To that which is objected, that the divine operation cannot be impeded; it must be said that it is true where God operates as the *whole* cause; but it is not so in marriage, nay it is necessary that legitimate consent intervene. *Moreover*, that operation presupposes matter *in which* [it works].