Dist. 42, Art. 3, 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/42/q/bon-sent-IV-d42-a3-q1
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### Article III. *On second marriages.*

Next, as to the third article, inquiry is made concerning the second marriage-covenant. And concerning this three questions are raised: First it is asked, whether second marriages are licit. Secondly, whether they are sacramental. Thirdly, whether they are honorable.

### Question I. *Whether second marriages are licit.*

As to the first, then, it is shown that second marriages are not licit.

1. Chrysostom: "To take a second husband is, according to the precept of the Apostle, licit; according to truth it is fornication"; but concerning each thing one must judge according to truth: therefore second marriages are not licit, since neither is fornication.

2. Likewise, Ambrose: "From the second day God withdrew his blessing, leaving us to understand that a double marriage is not good, because it divides from unity"; but there "are prefigured the covenants of second marriages": therefore etc.

3. Likewise, *by reason* it seems: because a bigamist cannot be promoted to sacred orders; but a penalty is not inflicted except for fault: therefore in bigamy there is fault.

4. Likewise, it is a sin to have several wives at the same time, unless one be dispensed by God: therefore by parity of reasoning it seems to be a sin to have several *successively*. If you *say* that it is not similar, because, when they are at the same time, injury is done to the first wife, but not [when] successively; *on the contrary*: granted that the first wife should be willing, nevertheless it is a sin: therefore etc.

**On the contrary:**

1. Abraham contracted a second marriage with Keturah, Genesis twenty-five; and in this he is not reproved: therefore it was licit for him, and so etc.

2. Likewise, First to Timothy, chapter five: *I will that the younger [women] marry, bear children, be mothers of families*; he speaks of widows.

3. Likewise, *by reason* it seems: because marriage is for a *remedy*; but when the woman dies, the husband living,

or the reverse, the disease remains, and there is no remedy at hand: therefore it is licit to apply a remedy, therefore also to contract a second marriage.

4. Likewise, marriage is for a *duty (officium)*, that is, for the procreation of children unto the worship of God; but many after the death of their wives are fit to procreate children, likewise many women after the death of their husbands: therefore it is licit to contract.

### Conclusion.

> **Conclusion.** Not only second, but also other further marriages are licit.

**I respond:** It must be said that not only second marriages, but also third and fourth and further ones are licit, provided however that they be done for a good end, namely for the sake of begetting offspring, or for the sake of avoiding fornication, or for the sake of sustaining one's own need, as when a man contracts with a woman, that he may cherish her, or the reverse. Hence Augustine says: "We do not despise marriages of whatever number"; and Jerome also, that "the Lord did not condemn the woman [wed] to seven men."

**To the arguments:**

*To 1.* To that which Chrysostom says, that according to truth it is fornication; it must be said that he calls truth a *conjecture of reason*, which nevertheless is often deceived, although it judges probably. — Or it must be said that fornication is called a certain *immersion* in lust, because that most of all is wont to move [one] to contracting second marriages.

*To 2.* To that which Ambrose says, that a double marriage is not good; it must be said that this is to be understood thus: that is, it is not honorable.

*To 3.* To that which is objected, that he is punished with the penalty of irregularity; it must be said that not being able to ascend to sacred orders is not a penalty, because even one who is mute or maimed is naturally unable to ascend; nor yet is this to him a penalty, but because he is not fit.

*To 4.* To that which is objected, that it is not licit to have several at the same time; it must be said that it is not similar, because, the husband living, the woman does not have power over her own body, nor the reverse the husband, the woman living; and therefore she cannot give [it] to another, and if she gives, she acts against the law. But the wife being dead, he is loosed, and therefore can give [himself] to another; and therefore it is licit, and he does not sin.