What the Early Church Fathers Believed about Re-Marriage
"Careful research through the hundreds of manuscripts by church leaders of the first five centuries has revealed that the Church Fathers were unanimous in their understanding that Christ and Paul taught that if one were to suffer the misfortune of divorce, remarriage was not permitted, regardless of the cause." (Third Way (London), November 17, 1977).
First, the early Church saw marriage as a lifelong, unbreakable bond until the death of one of the partners. You can’t miss this point and understand their view. Modern discussions about divorce and remarriage never seem to grasp this point.
The modern Christian frequently cries out, “Can’t my sin be forgiven?” The answer is, “Of course, Jesus can forgive your sin.” However, the modern mind misses an important point. The problem preventing the person from considering a second marriage is not the “sin” per se. Yes, the sin must be dealt with and repented of. However, as the early Church saw it, the actual barrier preventing the new marriage is not the “sin,” but rather the fact that the person is still married in the eyes of God.
To enter into another marriage would have been serial polygamy to the early Church. Jesus said, “Whosoever shall marry her that is divorced committeth adultery.” Today we ask, “Why does Jesus call the remarriage ‘adultery’ if the woman is legally divorced?” The early Church answered that it was called “adultery” simply because the woman was still married in the eyes of God—regardless of what divorce procedure she went through.
Second, the issues of divorce and remarriage are looked at as two separate entities. The title of this article is a bit clumsy to stress this very point. In our modern understanding, justification for a divorce also grants justification for remarriage—the early Church would disagree. As the Apostle Paul said, “But and if she depart [divorce], let her remain unmarried or be reconciled to her husband” (1 Cor. 7:11). As we will read, the early Church did at times allow for separation. However, this understanding would harmonize with Paul’s teaching that the separated person was expected to “remain unmarried.”
First, the early Church saw marriage as a lifelong, unbreakable bond until the death of one of the partners. You can’t miss this point and understand their view. Modern discussions about divorce and remarriage never seem to grasp this point.
The modern Christian frequently cries out, “Can’t my sin be forgiven?” The answer is, “Of course, Jesus can forgive your sin.” However, the modern mind misses an important point. The problem preventing the person from considering a second marriage is not the “sin” per se. Yes, the sin must be dealt with and repented of. However, as the early Church saw it, the actual barrier preventing the new marriage is not the “sin,” but rather the fact that the person is still married in the eyes of God.
To enter into another marriage would have been serial polygamy to the early Church. Jesus said, “Whosoever shall marry her that is divorced committeth adultery : Mark 10:11, Luke 16:18 Today we ask, “Why does Jesus call the remarriage ‘adultery’ if the woman is legally divorced?” The early Church answered that it was called “adultery” simply because the woman was still married in the eyes of God—regardless of what divorce procedure she went through.
Second, the issues of divorce and remarriage are looked at as two separate entities. The title of this article is a bit clumsy to stress this very point. In our modern understanding, justification for a divorce also grants justification for remarriage—the early Church would disagree. As the Apostle Paul said, “But and if she depart [divorce], let her remain unmarried or be reconciled to her husband” (1 Cor. 7:11). As we will read, the early Church did at times allow for separation. However, this understanding would harmonize with Paul’s teaching that the separated person was expected to “remain unmarried.” First, the early Church saw marriage as a lifelong, unbreakable bond until the death of one of the partners. You can’t miss this point and understand their view. Modern discussions about divorce and remarriage never seem to grasp this point.
The modern Christian frequently cries out, “Can’t my sin be forgiven?” The answer is, “Of course, Jesus can forgive your sin.” However, the modern mind misses an important point. The problem preventing the person from considering a second marriage is not the “sin” per se. Yes, the sin must be dealt with and repented of. However, as the early Church saw it, the actual barrier preventing the new marriage is not the “sin,” but rather the fact that the person is still married in the eyes of God.
To enter into another marriage would have been serial polygamy to the early Church. Jesus said, “Whosoever shall marry her that is divorced committeth adultery.” Today we ask, “Why does Jesus call the remarriage ‘adultery’ if the woman is legally divorced?” The early Church answered that it was called “adultery” simply because the woman was still married in the eyes of God—regardless of what divorce procedure she went through.
Second, the issues of divorce and remarriage are looked at as two separate entities. The title of this article is a bit clumsy to stress this very point. In our modern understanding, justification for a divorce also grants justification for remarriage—the early Church would disagree. As the Apostle Paul said, “But and if she depart [divorce], let her remain unmarried or be reconciled to her husband” (1 Cor. 7:11). As we will read, the early Church did at times allow for separation. However, this understanding would harmonize with Paul’s teaching that the separated person was expected to “remain unmarried.”
Hermes A.D. 90
Hermes was sold into slavery and sent to Rome as a boy. He was later set free by his owner, a woman called Rhoda. He became known as one of the authoritative Fathers of the Church and an influential Christian writer, noted for his detailed description of early Christianity. His surviving book, “The Shepherd”, was considered to be an inspired book of the Holy Bible until the fourth century A.D. To quote the translators: “The Shepherd of Hermes is in form, an apocalypse. It consists of a series of revelation made to Hermes by the church, who appears in the form of a woman, by the shepherd, the angel of repentance, and by the great angel who is in charge of Christians. Each revelation is accompanied by an explanation, and from these it can be seen though the form of the book is apocalyptic and visionary, its object is practical and ethical.”
Hermes wrote: "I charge you," said he, "to guard your chastity, and let no thought enter your heart of another man's wife, or of fornication, or of similar iniquities; for by doing this you commit a great sin. But if you always remember your own wife, you will never sin. For if this thought enter your heart, then you will sin; and if, in like manner, you think other wicked thoughts, you commit sin. For this thought isgreat sin in a servant of God. But if any one commit this wicked deed, he works death for himself. Attend, therefore, and refrain from this thought; for where purity dwells, there iniquity ought not to enter the heart of a righteous man." I said to him, "Sir, permit me to ask you a few questions.""Say on," said he. And I said to him, "Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?"And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery."
And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?"
And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery."
And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by he husband?"
And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented…In this matter man and woman are to be treated exactly in the same way. –The Shepherd 4:1-10(a)Hermes taught:
1. If a wife persists in adulterous behavior the “innocent party” may, and should, divorce in order to separate away from the sins of the offender
2. If a husband divorces his wife for such a reason he must remain single and not remarry.
3. If a wife repents of her offence the husband must forgive her and receive her back as wife.
4. If the husband does not forgive his repentant wife he brings a great sin upon himself.
5. Men and woman are to act and be regarded exactly the same in this matter.
Justin Martyr A.D. 151
Justin Martyr was one of the great, early theologians and apologists for the Church. He had the distinction of presenting a defining explanation and defense of Christianity to Caesar and the Imperial Roman Senate.
His “Apology for the Christians”, written to refute charges of sedition to the Roman state, is a magnificent legal testimony of the power of early Christians to live Holy and pleasing lives in an evil and corrupted society. Justin was beheaded for refusing to sacrifice to pagan Gods.
Justin Martyr wrote: “In regards to chastity, Jesus has this to say: ‘If anyone look at lust at a woman, he has already before God committed adultery in his heart.’ And, ‘Whoever marries a woman who has been divorced from another husband, commits adultery.’ “
“According to our teacher, just as they are sinners who contract a second marriage, even though it is in accord with human law, so also are they sinners who look with lustful desires at a woman. He repudiates not only one who actually commits adultery, but even one who wishes to do so; for not only our actions are manifest to God, but even our thoughts.” (First Apology 15) (a)
Justin Martyr taught:
1. To indulge in lust is to be guilty of adultery of the heart.
2. Whoever marries a divorced person commits adultery.
3. Whoever contracts a second marriage is sinning against God. (while a former spouse lives)
4. God does not, and the Church must not, take into account human law when it is in violation of God’s law.
5. God judges motives and intentions, private thought life and actions. All is known and exposed to the God with which we have to do.14.
Clement of Alexandria
A.D.208Titus Flavius Clemens, known as Clement of Alexandria, was a Greek theologian who served as head of the famous Catechetical School in Alexandria. His writings were designed to guide mature Christians to a more perfect knowledge of God and a pure moral character. His defense of the faith exhorted morals, kindness and patience. He taught that the thoughts and will of God in the Scriptures exhorts, educates and perfects the true Christian. Many scholars believe he founded the great Alexandrian School of Theology. He is listed as a martyr for his faith.
Justin Martyr was one of the great, early theologians and apologists for the Church. He had the distinction of presenting a defining explanation and defense of Christianity to Caesar and the Imperial Roman Senate.
His “Apology for the Christians”, written to refute charges of sedition to the Roman state, is a magnificent legal testimony of the power of early Christians to live Holy and pleasing lives in an evil and corrupted society. Justin was beheaded for refusing to sacrifice to pagan Gods.
Justin Martyr wrote: “In regards to chastity, Jesus has this to say: ‘If anyone look at lust at a woman, he has already before God committed adultery in his heart.’ And, ‘Whoever marries a woman who has been divorced from another husband, commits adultery.’ “
“According to our teacher, just as they are sinners who contract a second marriage, even though it is in accord with human law, so also are they sinners who look with lustful desires at a woman. He repudiates not only one who actually commits adultery, but even one who wishes to do so; for not only our actions are manifest to God, but even our thoughts.” (First Apology 15) (a)
Justin Martyr taught:
1. To indulge in lust is to be guilty of adultery of the heart.
2. Whoever marries a divorced person commits adultery.
3. Whoever contracts a second marriage is sinning against God. (while a former spouse lives)
4. God does not, and the Church must not, take into account human law when it is in violation of God’s law.
5. God judges motives and intentions, private thought life and actions. All is known and exposed to the God with which we have to do.14.
Clement of Alexandria
A.D.208Titus Flavius Clemens, known as Clement of Alexandria, was a Greek theologian who served as head of the famous Catechetical School in Alexandria. His writings were designed to guide mature Christians to a more perfect knowledge of God and a pure moral character. His defense of the faith exhorted morals, kindness and patience. He taught that the thoughts and will of God in the Scriptures exhorts, educates and perfects the true Christian. Many scholars believe he founded the great Alexandrian School of Theology. He is listed as a martyr for his faith.
Clement of Alexandria AD 208 wrote:
That scripture counsels marriage, however, and never allows any release from the union, is expressly contained in the law: “You shall not divorce a wife, except for reason of adultery.” And it regards as adultery the marriage of a spouse, while the one from whom a separation was made is still alive. “Whoever takes a divorced woman as wife commits adultery,” it says; for “if anyone divorce his wife, he debauches her;” that is, he compels her to commit adultery. And not only does he that divorces her become the cause of this, but also he that takes the woman and gives her the opportunity of sinning; for if he did not take her, she would return to her husband.”(Miscellanies 2:23:145:3) (a)Clement of Alexandria taught:
1. The Scriptures encourage Christians to enter a marriage relationship.
2. The marriage union covenant is permanent and does not allow anyone to be released from the union.
3. The only legitimate reason for divorce is adultery, otherwise separation is prohibited. A remarriage while a former spouse lives is living in the state of adultery, therefore expressly forbidden in Scripture.
4. A man who divorces his wife violates and corrupts her, for if she remarries, for any reason except for the death of her husband, she becomes an adulteress. 5. The one who marries a divorced spouse sins not only by committing adultery with another’s spouse but also sins against God by acting as an impediment to reconciliation of the original marriage.
6. If the divorced spouse had remained single she would have, if possible returned the first union.
Ambrose of Milan: [A.D. 387]
No one is permitted to know a woman other than his wife. The marital right is given you for this reason: lest you fall into the snare and sin with a strange woman. "If you are bound to a wife, do not seek a divorce"; for you are not permitted, while your wife lives, to marry another (Abraham 1:7:59 )
You dismiss your wife, therefore, as if by right and without being charged with wrong doing and you suppose it is proper for you to do so because no human law forbids it; but divine law forbids it. Anyone who obeys men ought to stand in awe of God. Hear the law of the Lord, which even they who propose our laws must obey: "What God has joined together let no man put asunder" (Commentary on Luke 8:5 ).
Jerome: [A.D. 398]
Wherever there is fornication and a suspicion of fornication a wife is freely dismissed. Because it is always possible that someone may calumniate the innocent and, for the sake of a second joining in marriage, act in criminal fashion against the first, it is commanded that when the first wife is dismissed a second may not be taken while the first lives (Commentaries on Matthew 3:19:9).
Pope Innocent I [A.D. 408]
[T]he practice is observed by all of regarding as an adulteress a woman who marries a second time while her husband yet lives, and permission to do penance is not granted her until one of them is dead (Letters 2:13:15 ).
Augustine:[A.D. 419]
Neither can it rightly be held that a husband who dismisses his wife because of fornication and marries another does not commit adultery. For there is also adultery on the part of those who, after the repudiation of their former wives because of fornication, marry others. This adultery, nevertheless, is certainly less serious than that of men who dismiss their wives for reasons other than fornication and take other wives. Therefore, when we say; "Whoever marries a woman dismissed by her husband for reason other than fornication commits adultery," undoubtedly we speak the truth. But we do not thereby acquit of this crime the man who marries a woman who was dismissed because of fornication. We do not doubt in the least that both are adulterers. We do indeed pronounce him an adulterer who dismissed his wife for cause other than fornication and marries another, nor do we thereby defend from the taint of this sin the man who dismissed his wife because of fornication and marries another. We recognize that both are adulterers, though the sin of one is graver than that of the other. No one is so unreasonable to say that a man who marries a woman whose husband has dismissed her because of fornication is not an adulterer, while maintaining that a man who marries a woman dismissed without the ground of fornication is an adulterer. Both of these men are guilty of adultery (Adulterous Marriages 1:9:9).