Dist. 37, Art. 1, Q. 3
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/37/q/bon-sent-IV-d37-a1-q3
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### Question III. *Whether the Church ought to have instituted that sacred order should impede marriage.*

Thirdly it is asked, whether the Church ought to have instituted this and through such a statute to bind clerics to continence. And that [it ought] not, is seen:

1. *First*, because marriage is a remedy for concupiscence; but this disease is most vigorous in clerics, as is evident: therefore the remedy ought not to have been denied to them.

2. Likewise, it is most difficult for young men to abstain from women, and therefore continence in them is reckoned by Jerome as a martyrdom; but the new law ought to be a law of lightness and sweetness: therefore etc.

3. Likewise, to those things which are of perfection we ought to be *led by counsel*, not *bound by command*: if therefore to abstain from every woman is [a matter] of perfection, it does not seem that clerics ought to have been bound to this by precept.

4. Likewise, the modern Church is not of greater perfection than the primitive; but then continence was not enjoined upon clerics: therefore neither ought it now to be enjoined.

5. Likewise, the worship of God is to be enlarged; but by none is it more fittingly enlarged than by the clerics themselves, the worshippers of God: if therefore clerics constituted in sacred orders are worshippers of God, since the enlargement of divine worship is not only through the generation of spiritual offspring but also carnal, because those born of Christians are Christians; therefore it seems then, that it befits them to generate sons: therefore they ought not to be constrained to continence.

6. Likewise, the state of prelates is said to be most perfect, because there contemplation is at once joined with action: therefore since the state of clerics ought to be perfect, it seems that there befits their state not only the generation of spiritual offspring through word and example on account of the state of contemplation, but also the generation of carnal offspring as regards the state of action: therefore it seems that marriage ought not to have been forbidden to them.

It is asked therefore what was the reason of this statute. And to the opposite [side] reasons could be adduced, but those are enclosed in the response.

### Conclusion.

> Licit, fitting, and expedient was the statute of the Church, that clerics in sacred orders should be bound to celibacy.

**I respond:** It must be said that this statute concerning the continence of clerics the Church made, because it *could* or it was licit, because it was *fitting*, because it *was expedient*. — Now the Church *could* [do this] in two ways, both on account of the *authority of the prelates* and especially of the supreme Pontiff, and on account of the *consent of the subjects*. For on account of *authority* it could, since, although all the Sacraments look to the dispenser in some way, yet that Sacrament [does so] especially among the others. As a sign of which, in the giving of orders he who confers the orders speaks *as one having power*; whence also he says: *Receive power* etc. And therefore that burden, which the supreme Pontiff willed to bind to this order or Sacrament, he *could*, and it was licit for him. — But to this *authority* and power there succeeded among the Latins the *will of complying*, because they willingly received such a statute upon themselves; and these two made the statute firm. — But the Greeks turned their back; and because they did not consent to so noble a statute, that their vessels should be kept clean, the kingdom was taken from them and the understanding of the Scriptures, and it was given *to a people bringing forth its fruit*. So therefore it is evident that it *could* [be done].

Nor only was it *licit*, nay even it was *fitting*; and this on account of two things: since in the *carnal act*, which is the use *of marriage*, for the most part there is *lust*, and in *cohabitation* for the most part there is *solicitude*; and *lust* or carnal delight renders [one] foul and unclean, and *solicitude* renders [one] divided. And since a cleric constituted in sacred orders ought to be *clean*, since he bears the vessels of the Lord; he ought nonetheless to be *solicitous* and attentive, so that he may serve the Lord carefully and diligently and strive how he may please Christ: therefore it was *fitting* that they be separated from wives, so that through all things they might become fit worshippers, ministers of the altar. — For if those who ate the loaves of proposition ought to have holy vessels; how much more these who attend upon the immaculate Lamb and dispense and receive [Him], ought to shine with all purity and sanctity and *to keep their vessels in sanctification* and *honor*, *not in the passion of desire*? Certainly this not only *fitting*, but even *most fitting* will every soul judge, which is a temple of the Holy Spirit.

And not only was it *fitting*, nay even it was *expedient*: first on account of avoiding the *danger of irregularity*, secondly on account of avoiding *theft*. On account of avoiding *danger*: because, if a woman, who is the wife of someone, should know another man, and that man afterward should know her, he is already irregular; and therefore, if the wife of a Greek priest fornicates, now no longer can he have relations either with her or with another. And because it is difficult for such [men] to abstain, they would frequently fall into irregularity and would minister with danger, if they had wives. — Secondly indeed on account of avoiding *theft*.

For if bishops and archbishops now had sons, they would steal and plunder all the goods of the Church, so that little or nothing would remain for the poor. For since now they gather and enrich nephews removed from them as it were by incalculable degrees; what would they do, if they had legitimate sons? Let each one consider how great the danger would be. Therefore the Holy Spirit provided to remove this stumbling-block, and by God's counsel this statute was [made] in the holy Church of God, that clerics coming to sacred orders can in no way use marriage.

**To the arguments:**

*To 1.* To that then which is objected, that clerics need a remedy; it must be said, that it is true; but yet marriage is not the only remedy for avoiding fornication, but far nobler a remedy is to macerate the flesh. Whence when there is leisure, and there is no maceration of the flesh, but the belly is nourished and fattened; then fuel is furnished to the fire of lust, and therefore to some it seems difficult to be continent; but if they were to occupy themselves with good exercise and macerate the flesh, they would not need another remedy; and that remedy is granted to them, because it befits their state; but there is another remedy, which does not befit their celibacy.

*To 2.* To that which is objected, that it is most difficult for young men to abstain from the carnal act; it must be said, that in very truth this is most difficult, because he who *hides fire in his bosom*, how can he carry it, so that his soles do not burn? But it is difficult to extinguish fire by casting in wood, but most easy by pouring water over [it]. For if you wish to be continent, you must flee women and macerate the flesh, especially if you are young; but if you do this and begin to love continence, it will become for you not only not difficult, nay through all things easy. For when it is said, that the new law is a light burden, this is said by reason of charity, which makes the other commandments easy, [and] he who lacks it can carry the burden only with great difficulty.

*To 3.* To that which is objected concerning perfection, it must be said, that the Church compels no one *by absolute impulsion*, but *under a condition*, which is in the will of man, namely if he wishes to receive orders; and this is not to compel *simply*, but a man then binds himself, when he voluntarily takes up an order; for it is necessary that he receive it with its burden.

*To 4.* To that which is objected, that the primitive Church was of greater perfection; it must be said, that it did not befit it, both on account of the *fewness* of persons, and also on account of *poverty*, and also on account of modesty and honesty: on account of *fewness*, because it was necessary that clerics be made from the newly converted, who for the most part had wives, but now they are instructed from the cradle. — *Furthermore*, there were no *riches*, and therefore there was not so much to be feared concerning theft; but afterward, by God's dispensation, the Church had temporal goods, lest, charity growing cold both in the laity and in the clerics, the worship of God, which ought to be spread, should perish; and then it was necessary to enjoin continence. — *Then*, on account of *modesty*, which was in them; for they knew how to use wives better and more temperately. And so that is evident.

*To 5.* To that which is objected concerning the enlargement of divine worship, it must be said, that there are so many of the laity who are free for carnal multiplication, [and] so few, who know, can, and will be free for the spiritual, that it was necessary that these two offices be divided; and since they are divided, still carnal generation has many ministers, and spiritual few. For it is not to be feared, that the worship of God should fail on account of a defect of carnal generation; but it is much to be feared, lest it grow lukewarm on account of a defect of the spiritual.

*To 6.* To that which is objected concerning action and contemplation, it must be said, that there is a certain action, which joined to contemplation does not impede it, but makes it easier, such as are the works of mercy and piety; there is a certain [action], which casts the mind down from the citadel, and such is conjugal action, because, as Augustine says, «nothing casts down the virile mind from the citadel so much as the touch of feminine members»; and this was touched upon above. And therefore I say, that such action does not befit clerics, but action as regards the works of mercy; whence to them are committed the goods of the poor to be dispensed, so that they may attend to the works of piety, *not so as to make provision for the flesh in [its] desires*.

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