Chapter IV — On the properties of matrimony, and on simultaneous and successive polygamy

I. Three are the properties, or goods, of matrimony, namely fidelity, offspring, and the sacrament. Fidelity is here taken for that faithfulness by which promises are fulfilled, and it is a part of justice. Spouses violate fidelity if they know another man or another woman. Offspring is the end of matrimony. The sacrament signifies and confirms indissolubility. In fidelity therefore the conjunction of one with one is understood.

II. To the oneness of matrimony there is opposed simultaneous polygamy, or a plurality of wives. It is agreed among all that the polygamy by which one woman should marry several men is against natural right, both primary and secondary. It is disputed only concerning the polygamy by which one man takes several wives, whether it be adverse to natural and divine right.

III. The common opinion of theologians is that polygamy is adverse to natural right. It is nevertheless to be adverted that natural right is of one kind invariable and immutable, of which sort are the first universal principles which regard the primeval end of nature. In these no dispensation, no interpretation falls. For the things which are forbidden by this right are intrinsically evil. Another is natural right obnoxious to variation by reason of times and circumstances. This variety God alone, the founder of the right of universal nature, and its most wise comprehender and moderator, knows. Therefore he alone can dispense, or rather interpret and declare, when and how man is obnoxious to this right.

IV. Hence you have how God in the old law dispensed with the holy Patriarchs that they should have several wives at once. The name of wife nevertheless is taken in two ways in holy Scripture: 1. In its proper signification, under which comes the first wife led in with solemn rite, who was named mother of the family, was endowed with special honour, and whose sons succeeded to the paternal inheritance; 2. In the broader signification, according as they were second wives, who lacked the aforesaid privileges, and were called also concubines.

V. Christ the Lord in the New Testament took away this privilege of having several wives, as the perpetual and universal tradition of the Church teaches, and Trent defined, session 24, canon 2.

VI. The Montanists, to whom Tertullian accedes, condemned successive polygamy, or second nuptials. Catholics and the Church have never forbidden second or further nuptials. In the first centuries of the Church nevertheless the Greek Church subjected bigamists and trigamists to severe penances.