# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 21

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 shall be hereafter, after this sojourn in a strange land, wherein the thoughts of all shall neither be hidden one from another, nor shall be in any matter opposed one to another; on this account the Sacrament of marriage of our time hath been so reduced to one man and one wife, as that it is not lawful to ordain any as a steward of the Church, save the husband of one wife. And this they have understood more acutely who have been of opinion, that neither is he to be ordained, who as a catechumen or as a heathen had a second wife. For it is a matter of sacrament, not of sin. For in baptism all sins are put away. But he who said, “If thou shall have taken a wife, thou hast not sinned; and if a virgin shall have been married, she sinneth not:” and, “Let her do what she will, she sinneth not, if she be married,” hath made it plain enough that marriage is no sin. But on account of the sanctity of the Sacrament, as a female, although it be as a catechumen that she hath suffered violence, cannot after Baptism be consecrated among the virgins of God: so there was no absurdity in supposing of him who had exceeded the number of one wife, not that he had committed any sin, but that he had lost a certain prescript rule of a sacrament necessary not unto desert of good life, but unto the seal of ecclesiastic ordination; and thus, as the many wives of the old Fathers signified our future Churches out of all nations made subject unto one husband, Christ: so our chief-priest, the husband of one wife, signifies unity out of all nations, made subject unto one husband, Christ: which shall then be perfected, when He shall have unveiled the hidden things of darkness, and shall have made manifest the thoughts of the heart, that then each may have praise from God. But now there are manifest, there are hidden, dissensions, even where charity is safe between those, who shall be hereafter one, and in one; which shall then certainly have no existence. As therefore the Sacrament of marriage with several of that time signified the multitude that should be hereafter made subject unto God in all nations of the earth, so the Sacrament of marriage with one of our times signifies the unity of us all made subject to God, which shall be hereafter in one Heavenly City. Therefore as to serve two or more, so to pass over from a living husband into marriage with another, was neither lawful then, nor is it lawful now, nor will it ever be lawful. Forsooth to apostatise from the One God, and to go into adulterous superstition of another, is ever an evil. Therefore not even for the sake of a more numerous family did our Saints do, what the Roman Cato is said to have done, to give up his wife, during his own life, to fill even another’s house with sons. Forsooth in the marriage of one woman the sanctity of the Sacrament is of more avail than the fruitfulness of the womb.

## Footnotes

* ↑ Acts iv. 32
* ↑ 1 Tim. iii. 2
* ↑ Tit. i. 6
* ↑ Thus Ambrose, Verellæ, and ancient Jerome, Ep. ad Ocean. and harshly against Ep. to Ch. of general custom, speaks strongly this interpretation, and says, b. i. near the end, that Ruffinus had found fault with him for this. Ben.
* ↑ 1 Cor. vii. 28, 36
* ↑ Normam
* ↑ Antistes
* ↑ 1 Cor. iv. 5
* ↑ Cato minor, cf. Plutarch. p. 771.