Article. 2 - Whether a second marriage is a sacrament?

Objection 1: It would seem that a second marriage is not a . For he who repeats a injures the . But no should be done an injury. Therefore if a second marriage were a , marriage ought nowise to be repeated.

Objection 2: Further, in every some kind of blessing is given. But no blessing is given in a second marriage, as stated in the text (Sent. iv, D, 42). Therefore no is conferred therein.

Objection 3: Further, signification is essential to a . But the signification of marriage is not preserved in a second marriage, because there is not a union of only one woman with only one man, as in the case of Christ and the Church. Therefore it is not a .

Objection 4: Further, one is not an impediment to receiving another. But a second marriage is an impediment to receiving orders. Therefore it is not a .

On the contrary, Marital intercourse is excused from sin in a second marriage even as in a first marriage. Now marital intercourse is excused [*Cf. Q[69], A[1]] by the marriage goods which are fidelity, offspring, and . Therefore a second marriage is a .

Further, irregularity is not contracted through a second and non- union, such as fornication. Yet irregularity is contracted through a second marriage. Therefore it is a union.

I answer that, Wherever we find the essentials of a , there is a true . , since in a second marriage we find all the essentials of the of marriage (namely the due matter---which results from the parties having the conditions prescribed by law---and the due form, which is the expression of the inward consent by words of the present), it is clear that a second marriage is a even as a first.

Reply to Objection 1: This is true of a which causes an everlasting effect: for then, if the be repeated, it is implied that the first was not effective, and thus an injury is done to the first, as is clear in all those which imprint a character. But those which have not an everlasting effect can be repeated without injury to the , as in the case of Penance. And, since the marriage tie ceases with death, no injury is done to the if a woman marry again after her husband's death.

Reply to Objection 2: Although the second marriage, considered in itself, is a perfect , yet if we consider it in relation to the first marriage, it is somewhat a defective , because it has not its full signification, since there is not a union of only one woman with only one man as in the marriage of Christ with the Church. And on account of this defect the blessing is omitted in a second marriage. This, however, refers to the case when it is a second marriage on the part of both man and woman, or on the part of the woman only. For if a virgin marry a man who has had another wife, the marriage is blessed nevertheless. Because the signification is preserved to a certain extent even in relation to the former marriage, since though Christ has but one Church for His spouse, there are many persons espoused to Him in the one Church. But the soul cannot be espoused to another besides Christ, else it commits fornication with the devil. Nor is there a spiritual marriage. For this reason when a woman marries a second time the marriage is not blessed on account of the defect in the .

Reply to Objection 3: The perfect signification is found in a second marriage considered in itself, not however if it be considered in relation to the previous marriage, and it is thus that it is a defective .

Reply to Objection 4: A second marriage in so far as there is a defect in the , but not as a , is an impediment to the of Order.