SAINT AUGUSTINE BISHOP OF HIPPO,
The
apostle is a witness to the fact that marriage exists for the sake of
generation in this way: I desire, he says, that the younger widows marry[1].
And- as if it were said to him: for what reason? He added immediately: to bear children, to
rule their households. But this pertains to the faithfulness of chastity: ``
the wife has not authority over her body, but the husband; the husband likewise
has no authority over his body, but the wife'’.[2] As
to the sanctity of the sacrament, this is pertinent: a wife is not to depart from her husband, and
if she departs, she is to remains unmarried or to be reconciled to her husband,
`` and let not a husband put away his wife’’.[3]
These are all goods on account of which marriage is good: offspring, fidelity, and
sacrament. Yet not to seek carnal
offspring now at this time, and on this account to retain a certain perpetual freedom
from all such practice and to be spiritually subject to one man, Christ is
better and indeed holier; especially if men use this freedom so acquired in
such a way as it is written, to think about the things of the Lord. How they
may please God, that is, that continence unceasingly consider less obedience
fall short in any way. The holy
patriarchs practiced this virtue as basic and, as it is customarily called, a
source and clearly a universal one; but continence they possessed in the
disposition of the soul. Even if they had been ordered to abstain all
intercourse, they certainly would have done so by means of obedience by which
they were just and holy prepared for every good work. For, how much more easily
were they able not to have intercourse at the command or abiding of God who
could by being obedient immolate the offspring whose propagation alone they
were making possible by having intercourse?
Saint
AUGUSTINE OF HIPPO, The good of marriage,
in The fathers of the church; a new translation,
volume 27. P.48-49.
Commentary
Context
Author: Augustine bishop of Hippo was born in
the south of consular Africa at Thagaste, present-day Souk-Ahras, in Algeria.
His father was a pagan owner of a small estate
and his mother Monica, a fervent Christian. He went to school first at Thagaste
later on he transferred at Madaura and through the generosity of a patron. He finished
his studies at Carthage. Augustine wrote hundred titles, composition of unequal
length. Three of them are constantly recopied and published stand out: The confessions, Treatise on the trinity,
and The city of God.[4]
v Important events in Augustine`s life span.
-
354 Born
in Thagaste, father Patricius and mother Monica;
-
371 He went to carthage for the first time;
-
372 Patricius died, concubinage in carthage,
and the birth of Adeodatus;
-
373
Conversion
to philosophy,
-
374 Second conversion, to Manichaeism
-
375
Professor in Carthage,
-
383
Faustus of Milevi is deceived in
Carthage by Augustine,
-
384
Professor of rhetoric in Milan;
-
385 The arrival of his mother Monica in Milan;
-
386 Conversion to Christ;
-
387 His baptism with Alypius and Adeodatus;
during the same year his mother died.
-
388 He returned to Africa to monastic life;
-
390 Death of Adeodatus son of Augustine
-
391 The ordination of Augustine as priest in
Hippo;
-
397 He became bishop of Hippo, it was the
beginning of the controversy against Manicheans;
-
400 Controversy with donatists because of the
purity of ministers and sacraments
-
411 Pelagian controversy, heresy about
original sin and necessity of grace;
-
418 At Caesarea in Mauretania;
-
430 He died in Hippo at the age of 76.[5]
v Few words about his most popular works:
·
The Confessions (397-401) are the most personal,
novel and moving autobiographical work. They are confession of God and
confession of sin. They are less a story than prayer and praise. Throughout
this work Augustine praises God and accuses himself.
·
The Treatise on the Trinity (388-419) was interrupted and resumed. It
contains the reflections which are somehow the extension of the confessions and
keep within the confines of theology and mysticism.
·
The City of God: This work has never ceased to provoke
reflection throughout the centuries. It is regarded as meditation for the apocalyptic
times.[6]
DOCUMENT : Treatise on the good of marriage
Time: 401
Language: Latin
Occasion: Jovinian
were preaching that the married state is equal to the state of virginity. St
Jerome wrote ``Adversus jovinianum’’, exalting virginity. In doing
so, he seemed sacrificed the honor of married people. That is why Augustine
wrote on the good of marriage in order to enlighten people and refute Jovinian
teachings.
Literary genre: Treatise on the good of marriage
Audience: This
book was addressed to a larger audience.
However, it was a response regarding the false
teaching of Manicheans and
Jovinian, and all heretics. Probably it might be addressed also to the Christians
of that time.
SOURCES
Throughout this treatise Augustine
different quotes biblical texts mainly from Saint Paul`s letters. The following
are mentioned:
1) 1Timothy 5,14
2) 1Corinthinas7,4
3) 1Corinthinas 7,10
Vocabulary
Generation: speaking of
generation Augustine refers to the act of procreation of children. By saying
so, he was thinking also of their moral or spiritual procreation and education.
Offspring: from Latin word ``proles’’, means for Augustine bearing children as the purpose of
marriage would be the constituent of the future generations here on earth.
Fidelity: From Latin word ``fides’’ refers in this
context to the duties that the spouse has over his/her partner.
Sacrament: From Latin word
``sacramentum’’ refers in this
context to the indissolubility of marriage. Saint Augustine calls the
indissoluble bond ``sacramentum’’, since He considers it as the
symbol and the figure of the union of
Jesus Christ with his Church.
Good: In Refuting the teaching of
Jovinian, Saint Augustine has called marriage ``good’’. in this way ``good’’ translated from ``bonus’’Latine word is indentified with the advantages of
marriage, recognizing the dignity and
honor of this honorable sacrament. In other words, Augustine wanted to
recognize the consideration of the duties of married persons.
I. ANALYSIS
I.1.Reference to Paul`s teaching
I.1.1 Objective of marriage
Throughout this text Saint Augustine elaborates his
arguments with reference to Paul`s teaching of Paul regarding marriage. It`s
obvious by the fact that the texts from first Corinthians and first Timothy are
quoted. In the first lines of this text Saint Augustine makes reference to the
sacred scriptures asserting that a marriage exists for the sake of generation. This assertive stand finds its source
in Paul`s arguments regarding marriage.
In the
same way, we come understand how important marriage is for the future
generations. Nowadays, though there is an evolution regarding this weighty matter,
marriage remains of important role. We know and exert that the continuity humankind
is sustained by couples which have been bearing children. We also do believe
with Saint Augustine that marriage is important ``for the sake of generation”. Imagine if ever there are no people who
can transmit life the world will be ended soon. We are impressed by this
pertinent argument from Augustine which shows in him a quality of lawyer.
I.1.2 The rules to the married ones
Augustine recommends that marriage pertains to the faithfulness of chastity. By quoting
Saint Paul, He mentions that marriage requires fidelity. In addition, he
mentions the unity in marriage by citing Saint Paul saying that `` The spouse
does not have power on her/his body rather his/her partner’’. This way of advising
couples is still relevant in today`s world. Nowadays, the good couples are the
ones who have internalized Paul`s teaching as Augustine affirms it this text. To
accept marriage with one partner means to offer freely one`s self to her/his
beloved one.
I.1.3 Against divorce
Augustine is concerned by the
indissolubility of marriage. Quoting Saint Paul he states that the sanctity of
the sacrament is related to the fact that, ``
the husband has not to put away his wife’’. Likewise,`` the wife is not to depart from her husband
’’. From this point of view based on the teaching of Saint Paul, we
appreciate the attitude of Augustine of Hippo as a good shepherd.
I.2. Enlightenment about the goodness of marriage
Saint Jerome wrote
`` Adversus Jovinianum’’ exalting
virginity. In doing so, people misunderstood him because he seemed to have
sacrificed the dignity and honor of married life. For the most ample
explanation regarding that matter, Jovinian preached that the married state was
equal to that of virginity. Augustine argues that, ``they are many on account of which marriage is good ’’[7]. He describes marriage as offspring, fidelity, and sacrament.
In writing so, Augustine wanted to prove false charge of Manichaeism against Christians
and to refute the Jovinian.
The refutation of
Jovinian is clear in the following sentence, `` To be spiritually subject to one man, Christ is better and holier’[8]’.
This is a beautiful use of metaphor in which Augustine compares the states of virginity
and marriage without mentioning the second one in the text. Since Jovinian was
teaching the equality between marriage and virginity at that time, many people
were leaving the religious life in order to marry. In the light of this,
Augustine used his eloquence to show how better was the devotion of one`s life
to Christ in order to encourage people to virginity far the glory of Christ.
What impresses us is the tactic of Augustine, avoiding misunderstanding as it
happened to Saint Jerome. He mentions that marriage was also good for the sake
of generation.
I.3. Coping with critiques regarding the patriarchs
Augustine extols
the virtue of continence that the patriarchs had at their time. Saying ,`` the
holy patriarchs practiced this virtue as basic. They possessed this continence
in the disposition of the soul.
Saint Augustine
evokes this virtue of the patriarchs in order to answer or refute the critiques
from Jovinian and other heretics of that time who were criticizing the
virginity life. They were saying that the patriarchs were polygamous and
unfaithful; so how can Christians exhort people to virginity life. To those critiques, Saint Augustine as a doctor
of the church replied with wisdom and eloquence by which we are impressed. When
considering this strong argument, `` The
patriarchs were not ordered to abstain all intercourse”[9].
And the difference in time should lead to a difference in action. Another interesting reaction is also in this
argument, ``Even if they had been ordered
to abstain all intercourse, they certainly would have done so’’. This let
us see how deep the faith and trust of Augustine concerning the obedience of the patriarchs to
God. He praises the merit of the patriarchs saying that, ``They were prepared for every good work’’[10].
In the light of this, we can see how Augustine praises that merit of the
patriarchs as a real father of the church in order to refute the accusation of
the church`s detractors.
II. SYNTHESIS
Saint Augustine
wrote `` De bono coniugali ’’ in
order to refute the false teaching of
Jovinian which considered the married state equal to that of virginity and to
prove false the charge of Manichaeism against Christians. This work might be
also seen as an enlightenment regarding misunderstanding of the book of Saint
Jerome ``Adversus Jovinianum’’ which
seemed to have sacrificed the dignity and honor of marriage. In this perspective, Augustine says that the good of marriage was
threefold: offspring, fidelity, and sacrament[11].
That is to say, those three previous goods make marriage good for the sake of
the procreation. In short, Augustine describes marriage as good for those would
like it for the sake of generation.
However,
Augustine, as other fathers of the church recognizes the holiness and
betterness of consecrating his/her virginity to the Lord. Hence, he writes, `` To retain perpetual freedom from marriage
and to be spiritually subject to one man, Christ is better and indeed holier’’[12].
III. Critique
The
style is very accurate according to the rhetoric rules. After reading this
text, we understand that it was written by a doctor of the church and
apologetic one. The symbolism and allegorical explanation used by Augustine
regarding marriage tells us a lot about the literary means of Augustine of
Hippo. For example, he writes, `` about
the sanctity of the sacrament ’’; which refers here to the sanctity of
marriage.
Throughout this text,
Augustine quotes the sacred scriptures with elegance in order to make his
arguments more consistent and convincing. By quoting, `` the apostle witness to the fact that…’’[13].
Augustine shows his scientific honesty to who always refer to his predecessor
using Biblical texts. By reading this book, especially the text we have chosen,
we witness how eloquent and pertinent Augustine was. We have impression that
Augustine had read the roman writer Cicero (106-43 BCE) because the way he
refutes the teaching of Jovinian seems to be closer to the tactic used by
Cicero in ``pro Archia’’ (62 BCE).
In addition,
The way Augustine has defended the good of marriage still relevant in today`s
world teaching. We recognize his genuine attitude of a defender of the church
by the way he deals with the critiques
of heretics regarding the polygamous of the patriarchs. He asserts, `` Even if they had been ordered to abstain
all intercourse, they certainly would do so by means of obedience’’[14].
This is an interesting response from Augustine. We recognize his capacity to
refute strongly with eloquence when he states implicitly that the difference in time should
lead to a difference in action. We are impressed once again by the use of the
following metaphor,`` to be spiritually
subject to one man is better and holier.[15]
IV. Bibliography
v Brown Peter. Augustine Of Hippo A Biography. university of California,1967.
v Hamman Andalbert. How To Read The Church Fathers. Crossroad,
New York,1993.
v Deferrari Ray
Joseph. The Fathers Of The Church,
A New Translation, Volume 27. Catholic
University Of America.1955
[1] 1
Tim.5.14.
[2]
1cor .7.4.
[3]
1cor.7.10
[4]
Andalbert Hamman, How to read the church fathers, Lexington avenue, New
York,1993, P.135
[5] Peter Brown , Augustine of Hippo a biography, university of
California,1967.p18,184
[6]
Cf. Andalbert Hamman, Op. Cit.,
p.105-106
[7]
Ray Joseph Deferrari, The fathers of the
Church, a new translation, volume 27. P.48
[8] Ibidem
[9] Ibid.,49
[10] Ibidem
[11] Ibid.,48
[12] Ibidem
[13] Ibibidem
[14] Ibid.,49
[15] Ibid.48
