awfully put his wife away.

_On the contrary,_ Augustine says (De Consensu Evang. ii): "It cannot
be allowed that the evangelist thought that Joseph ought to sever his
union with Mary" (since he said that Joseph was Mary's husband) "on
the ground that in giving birth to Christ, she had not conceived of
him, but remained a virgin. For by this example the faithful are
taught that if after marriage they remain continent by mutual
consent, their union is still and is rightly called marriage, even
without intercourse of the sexes."

_I answer that,_ Marriage or wedlock is said to be true by reason of
its attaining its perfection. Now perfection of anything is twofold;
first, and second. The first perfection of a thing consists in its
very form, from which it receives its species; while the second
perfection of a thing consists in its operation, by which in some way
a thing attains its end. Now the form of matrimony consists in a
certain inseparable union of souls, by which husband and wife are
pledged by a bond of mutual affection that cannot be sundered. And
the end of matrimony is the begetting and upbringing of children: the
first of which is attained by conjugal intercourse; the second by the
other duties of husband and wife, by which they help one another in
rearing their offspring.

Thus we may say, as to the first perfection, that the marriage of the
Virgin Mother of God and Joseph was absolutely true: because both
consented to the nuptial bond, but not expressly to the bond of the
flesh, save on the condition that it was pleasing to God. For this
reason the angel calls Mary the wife of Joseph, saying to him (Matt.
1:20): "Fear not to take unto thee Mary thy wife": on which words
Augustine says (De Nup. et Concup. i): "She is called his wife from
the first promise of her espousals, whom he had not known nor ever
was to know by carnal intercourse."

But as to the second perfection which is attained by the marriage
act, if this be referred to carnal intercourse, by which children are
begotten; thus this marriage was not consummated. Wherefore Ambrose
says on Luke 1:26, 27: "Be not surprised that Scripture calls Mary a
wife. The fact of her marriage is declared, not to insinuate the loss
of virginity, but to witness to the reality of the union."
Nevertheless, this marriage had the second perfection, as to
upbringing of the child. Thus Augustine says (De Nup. et Concup. i):
"All the nuptial blessings are fulfilled in