# Nicene and Post-Nicene Fathers: Series I/Volume V/On Marriage and Concupiscence/Book I/Chapter 11

Chapter 11 [X.]—The Sacrament of Marriage; Marriage Indissoluble; The World’s Law About Divorce Different from the Gospel’s.
It is certainly not fecundity only, the fruit of which consists of offspring, nor chastity only, whose bond is fidelity, but also a certain sacramental bond in marriage which is recommended to believers in wedlock. Accordingly it is enjoined by the apostle: “Husbands, love your wives, even as Christ also loved the Church.” Of this bond the substance undoubtedly is this, that the man and the woman who are joined together in matrimony should remain inseparable as long as they live; and that it should be unlawful for one consort to be parted from the other, except for the cause of fornication. For this is preserved in the case of Christ and the Church; so that, as a living one with a living one, there is no divorce, no separation for ever. And so complete is the observance of this bond in the city of our God, in His holy mountain—that is to say, in the Church of Christ—by all married believers, who are undoubtedly members of Christ, that, although women marry, and men take wives, for the purpose of procreating children, it is never permitted one to put away even an unfruitful wife for the sake of having another to bear children. And whosoever does this is held to be guilty of adultery by the law of the gospel; though not by this world’s rule, which allows a divorce between the parties, without even the allegation of guilt, and the contraction of other nuptial engagements,—a concession which, the Lord tells us, even the holy Moses extended to the people of Israel, because of the hardness of their hearts. The same condemnation applies to the woman, if she is married to another man. So enduring, indeed, are the rights of marriage between those who have contracted them, as long as they both live, that even they are looked on as man and wife still, who have separated from one another, rather than they between whom a new connection has been formed. For by this new connection they would not be guilty of adultery, if the previous matrimonial relation did not still continue. If the husband die, with whom a true marriage was made, a true marriage is now possible by a connection which would before have been adultery. Thus between the conjugal pair, as long as they live, the nuptial bond has a permanent obligation, and can be cancelled neither by separation nor by union with another. But this permanence avails, in such cases, only for injury from the sin, not for a bond of the covenant. In like manner the soul of an apostate, which renounces as it were its marriage union with Christ, does not, even though it has cast its faith away, lose the sacrament of its faith, which it received in the laver of regeneration. It would undoubtedly be given back to him if he were to return, although he lost it on his departure from Christ. He retains, however, the sacrament after his apostasy, to the aggravation of his punishment, not for meriting the reward.

## Footnotes

* ↑ Quoddam sacramentum. See above, On Original Sin, ch. 39 [xxxiv].
* ↑ Eph. v. 25.
* ↑ Res sacramenti.
* ↑ Matt. v. 32.
* ↑ Ps. xlviii. 2.
* ↑ Matt. xix. 8.