By Water & Blood

On second marriage

Concerning second marriage.

And why do I speak of the first marriage? He also legislated a second union. For he said: “I say to the unmarried and to the widows: it is good for them if they remain as I also am; but if they do not exercise self-control, let them marry; for it is better to marry than to burn.” And by “burning” he named not the disturbance of desire, but the defeat.

And a little later he confirms the law; and he speaks thus: “A wife is bound by law for as long a time as her husband lives; but if her husband also falls asleep, she is free to be married to whom she wishes, only in the Lord”—that is, soberly and lawfully, to a godly and believing husband. And concerning continence he counsels: “But she is more blessed if she remains thus, according to my judgment.” And by the addition he shows the trustworthiness of the law: “For I also,” he said, “think that I have the Spirit of God.” “I do not legislate using human reasonings, but becoming an instrument of the divine Spirit.”

And one must note that he did not call the continent woman “blessed,” but “more blessed,” teaching by this that she who also embraces second marriage is not altogether bereft of blessedness, if indeed she receives the yoke according to the laid-down law.

And writing to the Romans, teaching the difference of law and grace, he set down the example of second marriage. “Or do you not know, brothers (for I speak to those who know the law), that the law lords it over a human being for as long a time as he lives?” Then the example: “For the married woman is bound by law to the living husband. But if the husband dies, she has been released from the law of the husband. Therefore, while the husband lives, she will be called an adulteress if she becomes another man’s; but if the husband dies, she is free from the law, so as not to be an adulteress if she has become another man’s.” Here too, then, while constructing another point, he showed that second marriage is not to be rejected.

And writing to the blessed Timothy, and legislating also concerning the ecclesiastical ranks, after going through many things about the roll of widows, he added: “But younger widows refuse.” And after stating the reasons, he continues: “I wish, then, younger ones to marry, to bear children, to manage a household, to give the adversary no occasion for the sake of abuse.” But when Paul says, “I wish,” Novatus dares to say, “I do not wish.” But let us follow Paul’s laws, and leave Novatus’s arrogance to groan.