▾
On the Good of Marriage.
1. Forasmuch as each man is a part of the human race, and human nature is something social, and hath for a great and natural good, the power also of f
2. Nor is it now necessary that we enquire, and put forth a definite opinion on that question, whence could exist the progeny of the first men, whom G
3. This we now say, that, according to this condition of being born and dying, which we know, and in which we have been created, the marriage of male
4. There is this further, that in that very debt which married persons pay one to another, even if they demand it with somewhat too great intemperance
5. Also the question is wont to be asked, when a male and female, neither the one the husband, nor the other the wife, of any other, come together, no
6. Further, in the very case of the more immoderate requirement of the due of the flesh, which the Apostle enjoins not on them by way of command, but
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scrip
8. “Honorable,” therefore, “is marriage in all, and the bed undefiled.” And this we do not so call a good, as that it is a good in comparison of forni
9. Truly we must consider, that God gives us some goods, which are to be sought for their own sake, such as wisdom, health, friendship: but others, wh
10. But I am aware of some that murmur: What, say they, if all men should abstain from all sexual intercourse, whence will the human race exist? Would
11. And yet not to these themselves is marriage a sin which, if it were chosen in comparison of fornication, would be a less sin than fornication, an
12. For, whereas that natural use, when it pass beyond the compact of marriage, that is, beyond the necessity of begetting, is pardonable in the case
13. What therefore he says, “She, that is unmarried, thinketh of the things of the Lord, that she may be holy both in body and spirit ” we are not to
14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thou
15. For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now “a
16. Therefore if haply, (which whether it can take place, I know not and rather think it cannot take place but yet, if haply), having taken unto him
17. That marriage can take place of persons first ill joined, an honest decree following after, is manifest. But a marriage once for all entered upon
18. For what food is unto the conservation of the man, this sexual intercourse is unto the conservation of the race: and both are not without carnal d
19. Therefore as many women as there are now, unto whom it is said, “if they contain not, let them be married, ” are not to be compared to the holy wo
20. And on this account, not, so as it was allowed one man to have even several wives, was it allowed one female to have several husbands, not even fo
21. But since out of many souls there shall be hereafter one City of such as have one soul and one heart towards God which perfection of our unity sh
22. If, therefore, even they who are united in marriage only for the purpose of begetting, for which purpose marriage was instituted, are not compared
23. Nor, in that the Law orders a man to be purified even after intercourse with a wife, doth it show it to be sin: unless it be that which is allowed
24. Marriage, I say, is a good, and may be, by sound reason, defended against all calumnies. But with the marriage of the holy fathers, I inquire not
25. Forsooth continence is a virtue, not of the body, but of the soul. But the virtues of the soul are sometimes shown in work, sometimes lie hid in h
26. But, in order that it may be more clearly understood, how there may be virtue in habit, although it be not in work, I speak of an example, about w
27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, pronounced accursed, whoso raised not up seed in Israel, eve
28. Therefore, if we compare the things themselves, we may no way doubt that the chastity of continence is better than marriage chastity, whilst yet b
29. And there is this further, that men are not rightly compared with men in regard of some one good. For it may come to pass, that one hath not what
30. The right question plainly is, not whether a virgin every way disobedient is to be compared to an obedient married woman, but a less obedient to a
31. From this obedience that Father, who was not without a wife, was prepared to be without an only son, and that slain by himself. For I shall not wi
32. Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as perta
33. And, the case being thus, enough and more than enough answer has been made to the heretics, whether they be Manichees, or whosoever other that bri
34. But those of ours who have wives we advise, with all our power, that they dare not to judge of those holy fathers after their own weakness, compar
35. Boys also and virgins dedicating unto God actual chastity we do before all things admonish, that they be aware that they must guard their life mea
S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE BONO CONJUGALI LIBER UNUS .
