Dist. 39, Art. 1, Q. 2
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/39/q/bon-sent-IV-d39-a1-q2
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### Question II. *Whether the sacrament of marriage can be contracted between an infidel and an infidel.*

Secondly it is asked whether the sacrament of marriage exists between an infidel and an infidel. And that it does [is shown]:

1. The Apostle implies it, First Corinthians chapter seven: *If any brother has an unbelieving wife,* etc.; he calls *wife* the woman with whom he is to cohabit; but she was not a wife by reason of a contract that took place after the faith, but before: therefore etc.

2. Likewise, *by reason* it seems [so], because marriage is [something] from the dictate of the law of nature; but the law of nature is common to all: therefore etc.

3. Likewise, marriage is defined thus: «Marriage is the union of a man and a woman maintaining an undivided manner of life»; but this exists among infidels: therefore etc.

4. Likewise, unbelieving heretics have true sacraments of the Church — although they do not have the faith, they have the form of the words — therefore if marriage among the faithful is contracted through words expressing consent; and such a form exists among infidels: therefore also the sacrament of marriage [exists among them].

1. **On the contrary:** Cause twenty-eight, question one: «A marriage which is without God is not ratified»; but such is the marriage of infidels: therefore it is not ratified, therefore it is not a marriage.

2. Likewise, Ambrose in the same place: «A marriage which is made outside God's decree is not to be considered [a marriage]»; but such is the marriage of infidels: therefore etc.

3. Likewise, marriage is a sacrament of the Church; but baptism is the foundation of the sacraments of the Church: therefore those not having baptism do not have marriage.

4. Likewise, marriage is a sacrament and a sign of the union of God and the soul, or of the divine and human nature; but infidels do not perceive this nor believe it: therefore it is not their sacrament.

> **Conclusion.** Marriage among infidels has only in a half-full way the character of an office, a remedy, and a sacrament; whence it is indeed legitimate, but not ratified.

**I respond:** It must be said that marriage was instituted as an *office,* as a *remedy,* and as a *sacrament*; and it has these three *completely* according as it is among the faithful; but among infidels it has these according to a *half-full* character. For it is an *office,* because it is the procreation of legitimate offspring, but not for the worship of God, whereas among the faithful [it is] for the worship of God. It is a *remedy,* because it excuses marital intercourse from *fault,* and again, *grace* is *there* given remitting concupiscence by reason of the blessing attached [to it]; but among infidels, [those] knowing their wives with marital affection, there is an excusing from *fault,* but *grace* is not given; among the faithful, both. It is also a *sacrament,* because it signifies the union of God and the soul, or the union of the divine and human nature, not only *in aptitude,* but *in act*; but among infidels *[only] in aptitude.* And *besides,* the essence of a sacrament consists chiefly in the ratification of the bond; but among infidels the bond does not have perfect ratification. — Whence there is distinguished, [in] Cause twenty-eight, question one, a certain marriage [that is] *ratified and legitimate,* as [that] of the faithful; a certain [marriage that is] *legitimate, but not ratified,* as [that] of infidels; a certain [marriage that is] *ratified, but not legitimate,* as a marriage contracted by the faithful in secret.

*If, however, it be asked* why the marriage of infidels is not *ratified*; it must be said that this is on account of the defect of the *sacrament of faith,* and on account of the *state*; because in such a state he is joined to a wife in a condition in which he can be bound by a *stronger bond,* namely by receiving the sacrament of baptism, and being bound to Christ, from which state no one can prevent [him]; and therefore in [such] a case this bond can be weakened. It has, nevertheless, [a kind of] ratification, so that, while both remain in that state, it cannot be dissolved.

1. And by this the response to that [saying] of Augustine is clear: *It is not ratified,* etc.

2. To that which is objected concerning Ambrose, it must be said that it is to be understood thus: *outside the decree,* that is, contrary to the divine command.

3. To that which is objected, that it is a sacrament of the Church; it must be said that it is true; but not only of the Church, but also of the law of nature.

4. To that which is objected concerning signification, it must be said that although it does not represent *in act,* yet [it does] *in habit*; and this suffices for this, that it be a sacrament. — Or say that it does represent in act, although no one perceives [it].

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