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Indissolubility 129 A similar formula is found in the ‘Supplement’ to the Summa theologica (further research may well show it to be a topos). In a question on ‘Whether a coerced consent makes a marriage void’ we meet the remark that ‘marriage signifies the conjunction of Christ and the Church, which is brought about in the liberty of love. Therefore it cannot be brought about through a coerced consent’. Explanations To conclude: the law of indissolubility became e·ective from the early thirteenth century on. Apparently contrary evidence—the strictures of Hostiensis, the plethora of pre-contract cases—fades away on closer examination. The law had teeth, but we need to remember that legal separation was possible and also that freedom at the point of entry into marriage was stressed, balancing the rule of strict indissolubility. We have traced the path of this doctrine from theological into social history. Several compatible explanations have been given for the timing: the influence of the ‘False Decretals’, which emphasized the bishop’s unbreakable ‘marriage’ to his church; the spread of celibacy in the power ‹elite of the clergy; the flowering of canon law and church courts. All of these help to explain why indissolubility moved from theory into practice in the central Middle Ages. These forces account only for the timing, however, and a certain idea of marriage marked in advance the lines along which they ran. In history ideas can have a delayed-action impact. In recent centuries, for instance, ideas of human equality and rights have been applied to new categories of persons and situations gradually, long after the basic principle had become a social premiss. People pay lip-service to a principle for decades or centuries, but one day some group takes it seriously. Without the principle of indissolubility, one man to one woman for life, the idea stretching back to Augustine and before, clerical energies and legal organization would have been pointed in a different direction. This takes us back to the beginning: the rationale ‘matrimonium significat coniunctionem Christi ad Ecclesiam, quae fit secundum libertatem amoris. Ergo non potest fieri per consensum coactum’ (Supplementum, q. 47, art. 3, in SanctiThomaeAquinatis...operaomnia,iussu...Leonis XIII P.M. edita, xii (Roma 1906), ‘Supplementum’ section (separately paginated), 90. The remark comes in the ‘Sed contra’ section, which usually (as here) goes in the direction of the writer’s own view, as expressed in the ‘Respondeo dicendum’ section.
130 Chapter 2 of the principle as articulated lucidly by Augustine.The rationale is a symbol, the equation of Christ’s union with the Church and the union of man and wife, symbolism which was released from the realm of texts and went on to transform law and society.
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MEDIEVAL MARRIAGE
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Medieval Marriage Symbolism and So
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UXORI CARISSIMAE
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Acknowledgements The following are
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Contents Note on Transcriptions xii
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Contents xi 3. 9. Passage on bigamy
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Introduction How the modern intelle
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Introduction 3 ordinary men and wom
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Introduction 5 role of these gopis
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Introduction 7 bride, notably—but
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Introduction 9 world of rational sp
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Introduction 11 Clairvaux has also
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Introduction 13 pulse of his time
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Introduction 15 tive view of marria
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Introduction 17 symbolism, and to G
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1 Mass Communication (a) Preliminar
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Mass Communication 21 after Epiphan
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Mass Communication 23 be a powerful
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Mass Communication 25 probably not
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Mass Communication 27 intended for
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Mass Communication 29 å the sermon
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Mass Communication 31 gine that thi
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Mass Communication 33 invited to th
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Mass Communication 35 sermons inten
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Mass Communication 37 tably few fro
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Mass Communication 39 actly, and al
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Mass Communication 41 Dominican lib
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Mass Communication 43 perhaps becau
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Mass Communication 45 how few manus
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Mass Communication 47 Books without
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Mass Communication 49 ties tended t
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Mass Communication 51 likely that a
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Mass Communication 53 house or prov
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Mass Communication 55 at home with
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Mass Communication 57 codex is a ma
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Mass Communication 59 calls this ev
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Mass Communication 61 The preachers
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Mass Communication 63 topos. G‹er
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Mass Communication 65 symbolism whi
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Mass Communication 67 the norms of
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Mass Communication 69 etc. Probably
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Mass Communication 71 those things
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Mass Communication 73 has to be pro
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Indissolubility 75 there were even
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Indissolubility 77 A strikingly sim
Page 92 and 93: Indissolubility 79 lation of church
Page 94 and 95: Indissolubility 81 and full bigamy
Page 96 and 97: Indissolubility 83 of course fit th
Page 98 and 99: Indissolubility 85 so at all. One c
Page 100 and 101: Indissolubility 87 making it work t
Page 102 and 103: Indissolubility 89 High-caste marri
Page 104 and 105: Indissolubility 91 anyone who recei
Page 106 and 107: Indissolubility 93 the message may
Page 108 and 109: Indissolubility 95 gree’ laws. Th
Page 110 and 111: Indissolubility 97 Rome; I bared my
Page 112 and 113: Indissolubility 99 view he expresse
Page 114 and 115: Indissolubility 101 We see symbolic
Page 116 and 117: Indissolubility 103 stronger than a
Page 118 and 119: Indissolubility 105 The change in t
Page 120 and 121: Indissolubility 107 problems of pro
Page 122 and 123: Indissolubility 109 we solemnly ent
Page 124 and 125: Indissolubility 111 marriages shoul
Page 126 and 127: Indissolubility 113 the seventeenth
Page 128 and 129: Indissolubility 115 are probably lo
Page 130 and 131: Indissolubility 117 On the contrary
Page 132 and 133: Indissolubility 119 case was an act
Page 134 and 135: Indissolubility 121 these alleged s
Page 136 and 137: Indissolubility 123 Legal separatio
Page 138 and 139: Indissolubility 125 strong, free, i
Page 140 and 141: Indissolubility 127 the man and the
Page 144 and 145: 3 Bigamy (a) Bigamy and Becoming a
Page 146 and 147: Bigamy 133 necessary but not sucien
Page 148 and 149: Bigamy 135 liberty: let her marry w
Page 150 and 151: Bigamy 137 elevated to the priestho
Page 152 and 153: Bigamy 139 pal oce has been thoroug
Page 154 and 155: Bigamy 141 is marriage symbolism th
Page 156 and 157: Bigamy 143 riages are celebrated ab
Page 158 and 159: Bigamy 145 the nuptial blessing was
Page 160 and 161: Bigamy 147 Now the main arguments f
Page 162 and 163: Bigamy 149 tury there were classic
Page 164 and 165: Bigamy 151 ceremony could be omitte
Page 166 and 167: Bigamy 153 Textually, however, the
Page 168 and 169: Bigamy 155 Debitum of Innocent III,
Page 170 and 171: Bigamy 157 at parish level rather t
Page 172 and 173: Bigamy 159 This first point about m
Page 174 and 175: Bigamy 161 cleric at the same time
Page 176 and 177: Bigamy 163 son Edward II, printed b
Page 178 and 179: Bigamy 165 Advantages beyond ‘ben
Page 180 and 181: Bigamy 167 Both these cases are fro
Page 182 and 183: Consummation 169 marry told him tha
Page 184 and 185: Consummation 171 Consummation in ma
Page 186 and 187: Consummation 173 a non-consummated
Page 188 and 189: The implications of Alexander III
Page 190 and 191: Consummation 177 Pope Leo I A key t
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Consummation 179 Gaudemet shows tha
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Consummation 181 to put pressure on
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Consummation 183 sent were exchange
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Consummation 185 Stephen from him,
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Consummation 187 consent’ had rem
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Consummation 189 debate led to no p
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Consummation 191 she may have stopp
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Consummation 193 tionalit•at: the
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Consummation 195 consummation with
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Consummation 197 can be dissolved b
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Consummation 199 argument, the inte
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Conclusion 201 of Reims lay behind
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Conclusion 203 influenced Alexander
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Conclusion 205 to take a less toler
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Conclusion 207 Always a strong imag
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Documents: 1. 1 209 sponsae’. Hae
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Documents: 1. 2 211 1. 2. Homily on
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Documents: 1. 2 213 hydriae primae
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Documents: 1. 3 215 orthography and
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Documents: 1. 4 217 1. 4. Nonconfor
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Documents: 1. 8 219 1. 8. Nonconfor
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Documents: 1. 9 221 hystriones. Sed
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Documents: 1. 9 223 peccatum, consu
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Documents: 1. 10 225 catrix filia e
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Documents: 1. 11 227 top sliced o·
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Documents: 1. 11 229 matrem et adhe
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Documents: 1. 11 231 supple, a cons
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Documents: 1. 12 233 Secundum est c
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Documents: 1. 12 235 bona sine aliq
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Documents: 1. 12 237 contrarium des
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Documents: 1. 13 239 [fo. 45vb] con
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Documents: 1. 13 241 quam fores, et
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Documents: 2. 1 243 it is faded and
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Documents: 2. 1 245 cimum, utrum vi
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Documents: 2. 2 247 have been withi
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Documents: 2. 2 249 ad maiorem conf
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Documents: 3. 2 251 clericaliter, e
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Documents: 3. 3 253 promoveri potes
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Paris, Archives Nationales J 709, n
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Documents: 3. 8 257 4. Dicunt autem
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Documents: 3. 8 259 masculum et fem
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Documents: 3. 8 261 21. Alia ratio
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MS London, BL Royal 11. B. X Docume
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Documents: 3. 9 265 bentes introitu
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Documents: 3. 10 267 iustitiariis e
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Documents: 3. 12 269 3. 12. The cas
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Documents: 4. 1 271 (=O) is the ear
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Documents: 4. 1 273 [Extract edited
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Documents: 4. 2 275 coniugatorum’
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Documents: 4. 4 277 the Camera Apos
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Fos. 29RA-30RA, from the letters as
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Documents: 4. 4 281 Urso comiti Ang
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Documents: 4. 6 283 4. 6. Johannes
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Documents: 4. 7 285 4. 7. A case fr
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Penitenzieria Apostolica Register v
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Bibliography 289 Aristotle’s Mete
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Bibliography 291 The Blickling Homi
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Bibliography 293 s‹eparation?’,
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Bibliography 295 donahue, ¢., Jr.,
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Bibliography 297 ‘Le symbolisme d
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Bibliography 299 Herde, P., Audient
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Bibliography 301 Krueger, r. l.,
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Bibliography 303 des biblioth›equ
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Bibliography 305 Pfaff, ff., ‘Das
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Bibliography 307 von Eschenbach (Ge
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Bibliography 309 (1916-20); repr. i
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Vatican City, Biblioteca Apostolica
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Barellus, Raymund 109-10, 119 Barr
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Dolezalek, G. 127 n. 147 Dominicans
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instrumental rationality 132, 192-5
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Nelson, J. L. 82 n. 27, 83 n. 28, 8
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small manuscripts, disproportionate
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