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Paul, Augustine, and Marital Sex in Guilielmus Estius’ Scriptural Commentaries

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Book cover Conjunctions of Mind, Soul and Body from Plato to the Enlightenment

Part of the book series: Studies in the History of Philosophy of Mind ((SHPM,volume 15))

Abstract

This paper focuses on one or two pericopes taken from the Commentaries on the Epistles of Paul, by the famous Douai theologian Guilielmus Estius. In his works Estius takes a ‘rigorist’, Augustinian view on sexuality, which he defends against the ‘laxism’ of, amongst others, the Jesuits.

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Notes

  1. 1.

    Augustinus (1894), De genesi ad litteram 9.7, pp. 275 l. 24–276 l. 4; Augustinus (1900b), De bono coniugali 24.32, pp. 226 l. 25–228 l. 13; Augustinus (1892b), De nuptiis et concupiscentia 1.11.13; 1.17.19, p. 225 l.25–28, p. 231 l. 12–23; Augustinus (1841a), Contra Iulianum 5.12.46, col. 810.

  2. 2.

    See Meilaender (2001), pp. 3–18, with a reference to Augustinus (1981a), Confessiones 10.31.43–47, pp. 177–180.

  3. 3.

    Mair (1516, repr. 1521), In quartum sententiarum quaestiones utilissimae, d.31, q. unica, conc. 7, fol. 204v. See e.g. Meilaender (2001), with a reference to Augustinus (1981a), Confessiones 10.31.43–47, pp. 177–180.

  4. 4.

    Augustinus (1900b), De bono coniugali 6.6, pp. 194 l. 25–195 l. 24: “When the performance of the marriage duty is insisted on unreasonably, so that they have intercourse even when it is not for the purpose of having children, the apostle allows this as something that can be excused, though it is not something he lays down as a command. So, even if a perverted morality motivates them to have intercourse like that, marriage still saves them from adultery or fornication. It is not that conduct of that kind is accepted because of marriage, but it is forgiven because of marriage … Marital intercourse for the sake of procreating is not sinful. When it is for the purpose of satisfying sensuality, but still with one’s spouse, because there is marital fidelity it is a venial sin.” (English translation: Augustinus (1999), pp. 37–38).

  5. 5.

    Mair (1516, repr. 1521), In quartum sent., d.31, q. unica, conc. 7, fol. 204v.

  6. 6.

    See Klomps (1964), pp. 50–57; Noonan Jr., (1966), pp. 306–312; and Vereecke, (1986), pp. 364–367, p. 516, pp. 534–537.

  7. 7.

    For more on Erasmus’ view on marriage and sexuality, see: Bedouelle (2001), pp. 213–221; and Weiler (2004), pp. 149–197.

  8. 8.

    Which in turn, was a revision of an earlier version from 1498–1499. Erasmus (1975), Encomium matrimonii.

  9. 9.

    Erasmus (1968), Dilutio eorum quae Iodocus Clithoveus scripsit aduersus declamationem Des. Erasmi Roterodami suasoriam matrimonii, p. 70, compare p. 74, where Erasmus refers to a number of works in which he admits that in absolute terms, continence is superior to marriage; also: Erasmus (1998), Refutation of Clichtove, p. 121; further Erasmus (1968), Dilutio, p. 81, and p. 86.

  10. 10.

    Erasmus (1968), Dilutio, p. 77.

  11. 11.

    Erasmus (1975), Encomium matrimonii, pp. 386 l. 41–48, pp. 398 l. 190–400 l. 194, pp. 406 l.253–410 l.319; Erasmus (1968), Dilutio, pp. 85–87; compare pp. 91–94. On sexual stimuli, belonging to the natural order, see also Erasmus (1962), Apologia pro declamatione matrimonii, fol. 109c. For further references, see Bedouelle (2001), pp. 216–217.

  12. 12.

    Erasmus, (1975), Encomium matrimonii, pp. 402 l. 224–404 l. 227; compare Erasmus (1968), Dilutio, pp. 82–84.

  13. 13.

    (Cahill 1985, pp. 123–137; Brundage 1987, pp. 552–557; Wiesner-Hanks 2000, pp. 63–64; Farr 1996, especially pp. 50–52).

  14. 14.

    All references to Martin Luther throughout this chapter come from Luther (1883–1993), Martin Luthers Werke. Kritische Gesamtausgabe; in particular sections Werke (1883–1993), henceforth abbreviated as WA, and Tischreden (1912–1921), henceforth abbreviated as WATR.

    See for example Vom ehelichen Leben 1522, WA 10-II, pp. 294 l. 27–295 l. 8, with a reference to Gen 2:18.

  15. 15.

    See for example Winterpostille 1528, Ein ander Sermon am andern Sonntage nach der Erscheinung Christi, WA 21, p. 69 l. 19–21; also in the Lectures on Genesis or Vorlesungen über 1 Mose, WA 42, p. 477 l. 33–34.

  16. 16.

    See for example Tischrede 2867, WATR 3, p. 39 l. 32–40, p. 40 l. 20–24; also in the Vorlesungen über 1 Mose, WA 43, p. 454 l. 23–36. Augustine’s view on postlapsarian marriage as a remedium infirmitatis, voiced in Augustinus (1900c), De bono viduitatis 8.11, p. 317 l. 13 (compare Augustinus (1894), De genesi ad litteram 9.7, p. 275), is also quoted by Luther in Tischrede 5282, WATR 5, p. 43 l. 4.

  17. 17.

    Vom ehelichen Leben, WA 10-II, pp. 267–304.

  18. 18.

    Biéler (1963), pp. 35–88; Bouwsma (1988), pp. 136–137; Brundage (1987), pp. 552–557; Farr (1996), especially p. 51. References are to Calvin (1963–1900), henceforth abbreviated as CR, and Calvin (1928–1936), henceforth abbreviated as OS.

  19. 19.

    See Calvin, Commentarius in Genesin 2:18, CR 51, p. 46. Rejection of the celibacy of priests also in Institutiones, 1559, 4.12.23–28, OS 5, pp. 232–237—note here also the explicit criticism on Jerome’s position—and repudiation of religious vows in Institutiones, 1559, 4.13.3, OS 5, pp. 239–241.

  20. 20.

    Von ehelichen Leben, WA 10-II, pp. 267–304.

  21. 21.

    See his commentary on the seventh commandment in Institutiones, 1559, 2.8.44, OS 3, pp. 383–384. English translation: Calvin (1536, repr. 2001). The quotation is from Ambrosius’ De sacramento regenerationis sive de philosophia fr. 5 [preserved in Augustinus (1841a), Contra Iulianum 2.7.20, col. 687], Ambrosius (1974), p. 259.

  22. 22.

    Augustinus (1900b), De bono coniugali 6.5–6

  23. 23.

    See for example Calvin, Institutiones, 1559, 4.19.36, OS 5, pp. 469–470.

  24. 24.

    De Soto (1557–1558; 1560), Commentariorum in quartum sententiarum tomus primus/-secundus.

  25. 25.

    Klomps (1964), pp. 58–63; Noonan (1966), pp. 312–315, pp. 321–322; Vereecke (1986), pp. 511–515, pp. 537–539.

  26. 26.

    Sanchez (1601–1602, repr. 1605), De sancto matrimonii sacramento, lib. 9, disp. 8.

  27. 27.

    Sanchez (1601–1602, repr. 1605), De sancto matrimonii sacramento 9.11.

  28. 28.

    Sanchez (1601–1602, repr. 1605), De sancto matrimonii sacramento 9.25.

  29. 29.

    Sanchez (1601–1602, repr. 1605), De sancto matrimonii sacramento 9.45, esp. nr. 38.

  30. 30.

    Sanchez (1601–1602, repr. 1605), De sancto matrimonii sacramento 9.46, esp. nr. 10.

  31. 31.

    (Klomps 1964, pp. 63–67, pp. 70–72; Noonan 1966, pp. 323–326, pp. 333–334; Vereecke 1986, p. 539; Boyle 1987, pp. 12–16).

  32. 32.

    Hurtado (1633), Tractatus de sacramentis et censuris, disp. 10 de matrimonio, di. 2.

  33. 33.

    (See Klomps 1964, pp. 67–73; Noonan 1966, p. 326; and Vereecke 1986, pp. 541–543).

  34. 34.

    It is very rare, however, to find early modern authors who bluntly state that intercourse engaged in by married people for the sake of satisfying lust or obtaining pleasure alone, might be considered as mortal sin, as did extreme rigorists in the Carolingian Era and the High Middle Ages. See Makowski (1977), pp. 99–114, especially pp. 102–106.

  35. 35.

    Baius (1696, repr. 1964), De peccato originis, in Michaelis Baii, celeberrimi in Lovaniensi Academia Theologi, Opera, Caput 15, pp. 16–19.

  36. 36.

    Augustinus (1892b), De nuptiis et concupiscentia 2.21.36, p. 290 (English translation: Augustine (1998), Answer to the Pelagians II, p. 76); Augustinus (1974), Contra Iulianum opus imperfectum 3.142 and 170, pp. 447–448, pp. 471–473. See also Klomps (1964), pp. 85–96; and Vereecke (1986), pp. 522–523.

  37. 37.

    Klomps (1964), pp. 76–79

  38. 38.

    References are to Estius (1614), In Omnes Divi Pauli Apostoli Epistolas Commentariorum Tomus Prior.

  39. 39.

    (Hunter 2007).

  40. 40.

    Estius (1614), I Cor 7:1, fol. 313a: “Ab hac enim sive inordinata affectione, sive indigna servitute, quam adfert homini carnalis concupiscentia coniugio per peccatum adhaerens, liberat abstinentia coniugii propter Deum.”

  41. 41.

    Obviously, reference is made to Augustinus (1900d), De sancta virginitate 12.12 and 18.18, pp. 244 l.19–245 l.3, pp. 250 l. 23–252 l. 11; Augustinus (1900c), De bono viduitatis 5.7, pp. 310 l.16–312 l.6.

  42. 42.

    Tertullianus (1954c), De monogamia 3, p. 1231 l. 11–12.

  43. 43.

    Hieronymus (1863), Adversus Jovinianum 1.7, col. 229 l. 11–13.

  44. 44.

    (Makowski 1977).

  45. 45.

    Hieronymus (1863), Adversus Jovinianum 1.7, cols. 229–230.

  46. 46.

    Chrysostomus (1862b), In Epist. I ad Cor. Hom. 19.1, p. 152.

  47. 47.

    Estius (1614), in I Cor 7:2, fol. 313b: “Quamvis dixi bonum esse homini mulierem, etiam uxorem, non tangere: tamen propter fornicationem & omne genus immundiciae vitandum, permittitur atque indulgetur, ut unusquisque maritus sua utatur uxore, eique commisceatur, & unaquaeque uxor suo marito.”

  48. 48.

    Estius (1614), in I Cor 7:3, fol. 314b: “Item propter fornicationem iam non in se vitandam, sed à coniuge avertendam, vir debitum coniugale reddat uxori: similiter & uxor viro; intellige, dum exigitur; & omnino quoties infirmitas coniugis ob incontinentiam periclitantis id admonet.”

  49. 49.

    See especially Aquinas (1858), In Sent. IV. 32.1.1–5, pp. 959–965.

  50. 50.

    Augustinus (1841a), Contra Iulianum 5.5.19, cols. 795–796.

  51. 51.

    Estius (1614), in I Cor 7:4, fol. 314ab: “Uxor non habet potestatem, sive ius sui corporis … ita scilicet ut liberum ei sit pro sua voluntate, vel continere, vel alteri cuipiam se coniungere; sed maritus ius habet corporis uxoris suae: & contrà, maritus non habet ius sui corporis, sed uxor: ut proinde neutri liceat alteri coniugale debitum poscenti denegare.”

  52. 52.

    Estius (1614), in I Cor 7:5, fol. 315a: “Quippe coniugalis actus quo animus quodammodo carni totus immergitur, ineptum reddit hominem ad orationem, qua mens in Deum elevanda est.” Compare Klomps (1964), p. 77.

  53. 53.

    Estius (1614), in I Cor 7:5, fol. 315a: “Igitur ex consequenti monet uterque apostolus fideles, ne sic vacent operi coniugali, ut per hoc impediantur ab eucharistia statis diebus percipienda: praesertim cùm maius sit accipere corpus Christi, quàm simpliciter orare.”

  54. 54.

    The intended reference is Hieronymus (1996b), Ep. 49. Ad Pammachium 15, pp. 376 l. 4–378 l. 3

  55. 55.

    Hieronymus (1863), Adversus Jovinianum 1.7, col. 230 l. 24–26.

  56. 56.

    Payer (1980), pp. 353–376, especially pp. 361–362, and p. 367.

  57. 57.

    We were not able to verify this information.

  58. 58.

    Hieronymus (1996b), Ep. 49. Ad Pammachium 15, p. 377 l. 6–12.

  59. 59.

    Beda Venerabilis (1969, repr. 1981), Historia Ecclesiastica Gentis Anglorum 1,27 (viii), pp. 94–98.

  60. 60.

    Makowski (1977), p. 100; compare with p. 104. Augustine had himself initiated the introduction of such a distinction in his De bono coniugali. Augustinus (1900b), De bono coniugali,10.11, p. 203 l. 5–7.

  61. 61.

    Decretum Gratiani (1897, repr. 1959), pars II, causa 33, quaest. 4, c. 7, cols. 1248–1249.

  62. 62.

    Estius (1614), in I Cor 7:5, fol. 315b: “Caeterum ex hoc loco Pauli rectè probant orthodoxi scriptores iis qui ex officio sacratioribus ministeriis perpetuò sunt addicti, id est sacerdotibus, uxores nec ducendas esse, nec habendas.”

  63. 63.

    Hieronymus (1863), Adversus Jovinianum 1.34, col. 269 l. 2–7.

  64. 64.

    (Payer 1980, p. 370)

  65. 65.

    (Payer 1980, p. 371).

  66. 66.

    See amongst others, Augustinus (1892b), De nuptiis et concupiscentia 1.14.16, pp. 228–229.

  67. 67.

    Meant is Cyprianus (1972), Ad Quirinum 3.32, p. 127 l. 24.

  68. 68.

    Estius (1614), in I Cor 7:6, fol. 316a: “Declarans igitur seipsum, affirmat se ea dixisse non ex praecepto, sed ex permissione & indulgentia quadam: qua nimirum solent minora quaedam mala concedi ad avertendum maiora.”

  69. 69.

    Erasmus (2003), Annotationes in 1 Cor. 7.6, p. 128 l. 474–482.

  70. 70.

    (Compare Klomps 1964, p. 79).

  71. 71.

    Estius (1614), in I Cor 7:6, fol. 316a: “Quocirca rectè B. Augustinus & alii patres, ex hoc loco colligunt ac docere non dubitant, concubitum coniugalem quando fit per incontinentiam, semper esse peccatum: etiamsi vitandae fornicationis causa fiat. Tunc autem solum culpa carere, quando non expetitur, nisi sobolis procreandae gratia.”

  72. 72.

    Augustinus (1845), Sermo 351, col. 1541 l. 16–17.

  73. 73.

    Augustinus (1904), Ep. 130. Ad Probam, 15, p. 74 l. 14–15.

  74. 74.

    According to the numeration of the Augustine edition, produced by the Louvain theologians (to which Estius had contributed as a student), and published by Christopher Plantin in Antwerp 1576–1577. At present: Augustinus (1981b), Sermo 51, pp., 20–46; here p. 37 l.545–547.

  75. 75.

    The text of this sermo can be found in Decretum magistri Gratiani (1897, repr. 1959), pars 1, dist. 25, canon 3, col. 93 l. 40.

  76. 76.

    Augustinus (1892a), De gratia Christi et de peccato originali 2.38.43, p. 201 l. 14–15.

  77. 77.

    Augustinus (1900b), De bono coniugali 10.11, p. 202 l. 17–18.

  78. 78.

    Augustinus (1969), Enchiridion de fide, spe et caritate 21.78, p. 92 l. 15–16.

  79. 79.

    Augustinus (1892b), De nuptiis et concupiscentia 1.4.5, pp. 215 l. 21–216 l. 2 (English translation: Augustine (1998), Answer to the Pelagians II, p. 30).

  80. 80.

    Estius (1614), in I Cor 7:6, fol. 316b: “Dixi concubitum coniugalem tunc solum culpa carere, quando non expetitur nisi prolis generandae causa. Nam si non expetitur, nec debitum exigitur, sed tantum redditur, non peccatum est, sed actus iusticiae.”

  81. 81.

    Estius (1614), in I Cor 7:7, fol. 316b–317a: “Itaque quod hic dicit tale est: Adeò non praecipio coniugium aut coniugii usum, ut potius velim atque optem omnes sic esse ut ego sum: id est liberos & expeditos à curis & actibus huius saeculi, impedientibus libertatem vacandi Deo, rebusque divinis; cuiusmodi inprimis est status & actus coniugalis.”

  82. 82.

    Estius (1614), in I Cor 7:7, fol. 317a: “Ex hac parte sic generaliter intellecta, iam consequens est, quod patres ex ea colligunt & docent, Paulum ab omni concubitu sese continuisse, & in perpetua castitate vixisse…”

  83. 83.

    Epiphanius of Salamis (1980), Panarion haer. 58.4.8, pp. 361–362. For a translation, see Epiphanius of Salamis (1994), Panarion 58.4.8, p. 101.

  84. 84.

    Hieronymus (1996a), Ep. 22. Ad Eustochium 20, pp. 170 l. 15–171 l. 2.

  85. 85.

    Hieronymus (1996c), Ep. 148. Ad Celantiam 29, p. 353 l. 24–25.

  86. 86.

    Augustinus (1841b), De gratia et libero arbitrio 4.8, col. 886 l. 46–48.

  87. 87.

    Tertullianus (1954a), Ad uxorem 1.3.6, p. 376 l. 42–44.

  88. 88.

    Tertullianus (1954b), De exhortatione castitatis 4.3, p. 1021 l. 19–25.

  89. 89.

    Tertullianus (1954c), De monogamia 3.1–3 and 8.5–6, p. 1230 l. 9–26, p. 1240 l. 29–36.

  90. 90.

    Ambrosius (1845a, repr. 1993), Exhortatio virginitatis 4.22, col. 343 l. 1–5.

  91. 91.

    See Sedulius Scotus (1997), In I epist. ad Corinthios 7:6–7, p. 390 l. 6–9.

  92. 92.

    Chrysostomus (1862), In Epist. I ad Cor. Hom. 19.2, p. 153.

  93. 93.

    Estius (1614), in I Cor 7:7, fol. 317a: “Valeat proinde Erasmus, qui in suis annotationibus ex hoc ipso loco coniicit Paulo haec scribenti coniugem fuisse,” which contains a reference to Erasmus (2003), Annotationes in 1 Cor. 7.7, p. 128 l. 483–487.

  94. 94.

    On the basis of a commentary of Hugh of St.-Victor on 1 Cor 7:7 (Hugo de Sancte Victore (1854), Quaestiones et decisiones in Ep. 1 ad Cor., qu. 67, col. 526c), Estius stated that there were many to whom nothing was given by which they might be saved. This denial of sufficient grace was a position that the Church, in the context of its opposition to Jansenism, was later to condemn. See also François (2012), especially pp. 262–271.

  95. 95.

    Augustinus (1900c), De bono viduitatis 2.3, pp. 306 l. 18–307 l. 19.

  96. 96.

    Augustinus (1900c), De bono viduitatis 5.7, p. 311 l. 3–10.

  97. 97.

    Gregorius Magnus (1992), regula pastoralis 3.27, p. 456 l. 141–146.

  98. 98.

    Epiphanius of Salamis (1980), Panarion haer. 61.6.8–10, p. 387 l. 1–10. For a translation, see Epiphanius of Salamis (1994), Panarion 61.6.8–10, pp. 119–120.

  99. 99.

    Chrysostomus (1862a), De virginitate 39, pp. 561–562. Compare Chrystostomus (1862b), In Epist. I ad Cor. Hom. 19.6, pp. 159–160.

  100. 100.

    Especially Hieronymus (1863), Adversus Jovinianum 1.13, col. 240.

  101. 101.

    Augustinus (1900c), De bono viduitatis 8.11, 9.12 and 10.13, pp. 315–320.

  102. 102.

    Augustinus (1900a), De adulterinis coniugiis 1.15.16, p. 364 l. 21–24.

  103. 103.

    Sedulius Scotus (1997), In I epist. ad Corinthios 7:9, pp. 391–394 l. 14.

  104. 104.

    Obviously, this is a reference to Ambrosius (1845b, repr. 1993), De lapsu virginis consecratae 5.21, cols. 372–373. This work, also entitled De lapsu Susannae, can certainly not be attributed to Ambrosius, a fact of which Estius seems already to have been aware. It is sometimes suggested that this work comes from the hand of Nicetas of Remesiana (d. after 414) in light of a reference made by Gennadius of Marseilles to a libellus ad lapsam virginem by Nicetas. Klaus Gamber suggests that only the shorter version of this work is by Nicetas. In addition the question raises of the relation between this work, and the Epistula ad virginem lapsam, editied by dom Germain Morin. For the dossier, see Dekkers and Gaar (1995), nrs. 651 and 652; also Ambrosius (2011).

  105. 105.

    Estius (1614), in I Cor 7:9, fol. 319a: “Sanè liquet ex his quàm perversè locum istum apostoli proferant apostatae sacerdotes & monachi, quo sacrilega sua connubia post continentiae votum attentata excusent.”

  106. 106.

    Augustinus (1900d), De sancta virginitate 34.34, p. 274 l. 2–3.

  107. 107.

    Hieronymus (1996b), Ep. 49. Ad Pammachium 17, p. 380 l. 19.

  108. 108.

    Actually Ambrosius Autpertus. See Ambrosius Autpertus (1979), Oratio contra septem uitia (Recensio A) 9, p. 941 l. 9–12.

  109. 109.

    Augustinus (1900b), De bono coniugali 10.11, pp. 202–203, especially 203 l. 9–11.

  110. 110.

    Estius (1614), in I Cor 7:9, fol. 319b–320a.

  111. 111.

    Estius (1614), in I Cor 7:9, fol. 320a: “Sic autem nubere est per incontinentiam nubere. Quod profectò tam est culpabile, quàm per incontinentiam misceri cum coniuge. Nam utrobique culpam inducit eadem circumstantia finis.”

  112. 112.

    See especially Hieronymus (1863), Adversus Jovinianum 1.9 and 13, cols. 232–233 (quotation on l. 4), and col. 243.

  113. 113.

    Hieronymus (1996b), Ep. 49. Ad Pammachium 17, p. 379 l. 21.

  114. 114.

    Estius (1614), in I Cor 7:9, fol. 320a: “Thomas melius interpretatur magis tolerandum,” obviously a reference to Aquinas (1953), I. Ad Corinthios 7 lectio 1, vol. 1, p. 299 nr. 335.

  115. 115.

    Amongst others a quotation from Martinus of Tours is to be found in Sulpicius Severus (1866), Dialogus 2.10.6, p. 192 l.20–22; and Sedulius Scotus (1997), In I epist. ad Corinthios 7: 9, pp. 391 l. 11–394 l. 15.

  116. 116.

    Faber Stapulensis (1512, repr. 1978), S[ancti] Pauli epistolae XIV [quattuordecim] ex vulgata: adiecta intelligentia ex Graeco, cum commentariis, fol. 115v, nr. 42.

  117. 117.

    Sedulius Scotus (1997), In I epist. ad Corinthios 7: 9, p. 394 l. 14–15; and Souter (1922); Dekkers and Gaar (1995), nrs. 728 and 902.

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  1. Research Unit: History of Church and Theology, Faculty of Theology and Religious Studies, KU Leuven, Belgium

    Wim François

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  1. ARC Centre of Excellence for the History, The University of Western Australia, Crawley, West Australia, Australia

    Danijela Kambaskovic

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François, W. (2014). Paul, Augustine, and Marital Sex in Guilielmus Estius’ Scriptural Commentaries. In: Kambaskovic, D. (eds) Conjunctions of Mind, Soul and Body from Plato to the Enlightenment. Studies in the History of Philosophy of Mind, vol 15. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-9072-7_13

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