Three things
are to be considered in matrimony, namely its cause, its essence, and its
effect; and accordingly we find three definitions given of matrimony. For the
definition of Hugh indicates the cause, namely the consent, and this definition
is self-evident. The definition given in the text indicates the essence of
matrimony, namely the "union," and adds determinate subjects by the
words "between lawful persons." It also points to the difference of
the contracting parties in reference to the species, by the word
"marital," for since matrimony is a joining together for the purpose
of some one thing, this joining together is specified by the purpose to which
it is directed, and this is what pertains to the husband [maritum]. It also
indicates the force of this joining--for it is indissoluble--by the words
"involving," etc.
The remaining
definition indicates the effect to which matrimony is directed, namely the
common life in family matters. And since every community is regulated by some
law, the code according to which this community is directed, namely Divine and
human law, finds a place in this definition. While other communities, such as
those of traders or soldiers, are established by human law alone.
(S.T.
Supplement, Q. 44, A. 3)
The
sufficient cause of matrimony is consent expressed in words of the present.
Therefore whether this be done in public or in private the result is a
marriage.
Further,
wherever there is the due matter and the due form of a sacrament there is the
sacrament. Now in a secret marriage there is the due matter, since there are
persons who are able lawfully to contract--and the due form, since there are
the words of the present expressive of consent. Therefore there is a true
marriage.
I answer
that, Just as in the other sacraments certain things are essential to the
sacrament, and if they are omitted there is no sacrament, while certain things
belong to the solemnization of the sacrament, and if these be omitted the
sacrament is nevertheless validly performed, although it is a sin to omit them;
so, too, consent expressed in words of the present between persons lawfully
qualified to contract makes a marriage, because these two conditions are
essential to the sacrament; while all else belongs to the solemnization of the
sacrament, as being done in order that the marriage may be more fittingly
performed. Hence if these be omitted it is a true marriage, although the
contracting parties sin, unless they have a lawful motive for being excused.
Reply to
Objection 2. In penance our act, although essential to the sacrament, does not
suffice for producing the proximate effect of the sacrament, namely forgiveness
of sins, and consequently it is necessary that the act of the priest intervene
in order that the sacrament be perfected. But in matrimony our acts are the
sufficient cause for the production of the proximate effect, which is the
marriage bond, because whoever has the right to dispose of himself can bind
himself to another. Consequently the priest's blessing is not required for
matrimony as being essential to the sacrament.
(S.T.
Supplement, Q. 45, A. 5)
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