Teaching on Divorce and Marriage (Matthew 19:1–12; Mark 10:1–12)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 62 (on Matthew 19:1–12) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110.iii.LIX.html

On the wisdom of answering, not with a bare prohibition, but from creation:

See a teacher's wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him.

On one man and one woman, joined to dwell together and never break off:

But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her.

On "What therefore God hath joined together," and the act that is against both nature and law:

And He stayed not at this, but brought in God also by saying, "What therefore God hath joined together, let not man put asunder," showing that the act was both against nature, and against law; against nature, because one flesh is dissevered; against law, because that when God hath joined and commanded it not to be divided, ye conspire to do this.

On those who have made themselves eunuchs for the kingdom of heaven's sake:

But when He saith, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts.

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Origen of Alexandria (c. 185–254)

Commentary on Matthew, Book XIV (on Matthew 19:1–12) Source: trans. in the Ante-Nicene Fathers, Vol. 9. Public domain. Full text: https://www.ccel.org/ccel/schaff/anf09.xvi.ii.vii.xvi.html

On the tempting question, and the teacher who must not be vexed at being tempted:

if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt?

On the trap laid for Him whichever way He should answer:

if He had said, "It is lawful," they would have accused Him of dissolving marriages for trifles; but, if He had said, "It is not lawful," they would have accused Him of permitting a man to dwell with a woman, even with sins

On "What God hath joined together, let not man put asunder":

And, as tending to convince them that they should not put away their wife for every cause, is it said, "What God hath joined together, let not man put asunder."

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Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of Mark (on Mark 10:1–12) As preserved in the Catena Aurea on Mark. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena2.iii.x.html

On why He came to the borders of Judaea as the Passion drew near:

But He enters the region of Judaea, which the envy of the Jews had often caused Him to leave, because His Passion was to take place there. He did not, however, then go up to Jerusalem, but to the confines of Judaea, that He might do good to the multitudes, who were not evil

On the question set as a precipice on either side, which Very Wisdom evades:

For they proposed to Him a question, which had on either side a precipice, so that whether He said that it was lawful for a man to put away his wife, or that it was not lawful, they might accuse Him, and contradict what He said, out of the doctrines of Moses. Christ, therefore, being Very Wisdom, in answering their question, avoids their snares.

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Blessed Augustine of Hippo (354–430)

The City of God and Against Faustus (on Matthew 19:5–8) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xix.html

On the one flesh, drawn from the woman taken out of the man's side:

For they are called one, either from their union, or from the derivation of the woman, who was taken out of the side of the man.

On the books of Moses themselves proving that a wife may not be put away:

Behold now out of the books of Moses it is proved to the Jews that a wife may not be put away. For they thought that they were doing according to the purport of Moses' law when they did put them away. This also we learn hence by the testimony of Christ Himself, that it was God who made it thus, and joined them male and female

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St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 19:3–11) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xix.html

On how He evades the snare by Holy Writ and the law of nature:

But He so frames His answer as to evade their snare. He brings in the testimony of Holy Writ, and the law of nature, and opposing God's first sentence to this second

On God's joining, which man may not put asunder but God only:

God has joined by making man and woman one flesh; this then man may not put asunder, but God only. Man puts asunder, when from desire of a second wife the first is put away

On "save they to whom it is given" — not fate, but grace sought from God:

But let none think, that wherein He adds, "save they to whom it is given," that either fate or fortune is implied, as though they were virgins only whom chance has led to such a fortune. For that is given to those who have sought it of God, who have longed for it, who have striven that they might obtain it.

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St. Bede the Venerable (c. 673–735)

Commentary on Mark (on Mark 10:6–12) As preserved in the Catena Aurea on Mark. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena2.iii.x.html

On "male and female," not "females," binding man to the one wife:

He says not male and females, which the sense would have required had it referred to the divorce of former wives, but "male" and "female", so that they might be bound by the tie of one wife.

On God alone, and not man, being able to separate what He conjoined:

What therefore God hath conjoined by making one flesh of a man and a woman, that man cannot separate, but God alone.

On the one carnal cause and the one spiritual cause for parting:

The only carnal cause then is fornication; the only spiritual cause is the fear of God, that a man should put away his wife to enter into religion ... But there is no cause allowed by the law of God for marrying another, during the lifetime of her who is quitted.