Early Christians, like their modern-day counterparts, had a wide variety of opinions and not all of their opinions are trustworthy or canonical. Still, their writings are often taken as 100% reliable and played like a trump card in debates over the correct interpretation of Scripture.
That is the case with some of my conservative Protestant friends when it comes to the topic of remarriage after divorce. If shown where Jesus addresses divorce as causing sin and qualifies his statement adding “except for sexual immorality” (Matt 5:32, 19:9), they will deny the implications of this clear exception and deflect to non-canonical early church writings.
It seems a fairly reasonable approach to a controversy over meaning at first glance. Why would we not trust early church writings as reliable indicators of original intent? What reason would they have to distort the true meaning of what Jesus taught? Shouldn’t we assume that they would know better than us?
However, that is not reasonable to assume. In fact, this idea that the early church was completely pure or free of heresies and false teachings goes completely contrary to Scripture. Indeed there were many errant ideas that circulated then and some very deep disagreements over practice. So, in other words, we should be testing their words against Scripture and not using their words in aid of our own confirmation bias.
Or, at very least, if you are going to quote Tertullian in a debate you should probably know a little about him before you do and also consider what else he believed.
Consider this early church writer…
Athenagoras (circa A.D. 177)
A person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. “For whosoever puts away his wife,” says He, “and marries another, commits adultery”; not permitting a man to send her away whose virginity he has brought to an end, nor to many again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race.
Did you catch that?
He just declared *all* second marriages, even those after the death of a spouse, to be “only a specious adultery” and forbidden.
Compare what he says to Saint Paul in the Romans 7:2-3:
For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him. So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.
Athenagoras has clearly gone off the rails. He is in direct contradiction to the canonical teachings of the apostle Paul. Why? Well, the reason for this is that he subscribed to the heretical “New Prophecy” called Montanism.
Montanism arose from the teachings of a man named Montanus, a new Christian convert from paganism, who claimed to have a special new revelation from the Holy Spirit. They taught that their own revelations superseded those of Jesus and the apostle Paul. They ordained women as bishops and basically rejected the authority of Scripture and the established church tradition as well.
And you know who else was under the influence of Montanism and also wrote against *all* second marriages?
Tertullian, a favorite of sophistical fundamentalist efforts to justify their existing positions, taught that *all* second marriages were forbidden. And by all I mean even second marriages in cases where the first spouse had died and a teaching that is certainly in direct contradiction to Scripture. That contradiction (if one truly believes that Scripture has an authority that supersedes personal revelation and not the other way around) disqualifies Tertullian as an authoritative source.
It is strange, while most Mennonites (and other Protestant fundamentalists) might denounce a modern version of Montanus as a false teacher and regard his adherents as deceived, many do accept old heretical teachings (when these old heresies argue their own established positions) and ideas that are not supported in Scripture.
All second marriages were forbidden by those misled by Montanus. However, according to Scripture, and not my own opinion, marriage can be dissolved for three reasons: Adultery, abandonment, and death of a spouse. In all three cases, a person is no longer bound to the first marriage and therefore is free to marry again.
1) The death of a spouse…
A woman is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord. (1 Corinthians 7:39 NIV)
There is no allowance for a Christian to divorce their faithful husband or wife. Marriage is supposed to be one man and one woman till death do they part. However, we live in a fallen world and that means sometimes a young married person might lose their husband or wife. For that reason, the apostle Paul provides a provision for widows and, presumably, widowers as well.
2) The abandonment of a spouse…
But if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace. (1 Corinthians 7:15 NIV)
A Christian is never allowed to divorce a faithful spouse. But, there are times when a couple is “unequally yoked” where one is a believer and the other is not. Paul tells those with a faithful and unbelieving spouse to remain faithful. However, he also provides a provision for brothers and sisters who have been abandoned by their unbelieving spouse. He says they are “not bound” to the marriage in that case.
3) The unrepentant adultery of a spouse…
I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery. (Matthew 19:9 NIV)
Jesus, in response to the Pharisees who asked if it is lawful to divorce for “any and every” reason, first took the opportunity to restate the ideal for marriage as a lifetime commitment, then explains that Moses only allowed divorce because of the hardness of their hearts, and lays down the gauntlet: There is no divorce for any and every reason.
Jesus does, however, give one exception and that is in the case of sexual immorality (or porneia) when the marriage has been broken by unfaithfulness. He significantly narrows the scope for divorce and remarriage. I do not believe he is ruling out forgiveness of the errant spouse either. But marriage can be broken and it is broken by unfaithfulness to the marriage vows.
Isn’t it better to be stricter than Scripture?
The church of my youth allowed remarriage after a spouse had died, yet not when a marriage had ended by other the other means described in Scripture and has turned away those remarried who refused to separate from their second spouse. This kind of hard-line, no exceptions besides death, stance seemed normal to me. I had simply accepted what I had been told.
It would seem like a good thing to exceed a Scriptural requirement. Mennonites do this all the time, they forbidding alcohol, mandate clothing styles and often have a whole list of standards. There seems to be an idea that exceeding the requirements of Scripture makes us safer and there is definitely a case for erring on the side of avoiding things that are questionable.
But, that said, when our own personal conscience (standards in addition to Scripture) is used as a basis to exclude others, then we have become as Diotrephes, the arrogant church leader condemned in 3 John for his refusing welcome other believers, and we will be held to account. It is one thing to have high personal standards, it is quite another to make them a test of membership and reason to slam the door in the face of those trying to enter.
Do not be like those who use their own conscience to overrule the teachings of Jesus and the apostle Paul. Montanism was heretical, a false teaching, and their kind of sophistry remains a stumbling block.
3 thoughts on “Second Marriage: A Second Look At Early Christian Writers…”
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I have often wondered why the bible doesn’t give abuse as a legitimate reason for divorce. Surely it’s just as detrimental to the relationship as adultery. Definitely harder to define though. In thinking about it a lot, and putting aside cultural factors, I’ve realized that Jesus certainly didn’t put up with abuse. God isn’t “for” his people being continuously hurt (physically or otherwise) in the context of marriage. I am grateful that the Mennonite church of Canada has created the website https://abuseresponseandprevention.ca/ with clear directives that abuse is not to be tolerated or condoned. It’s my opinion that Jesus does permit divorce in abusive marriages where a spouse refuses to see the error of their ways. Thoughts?
I believe it is important to recognize that the Bible is not a law book. Yes, it contains some law and clear instructions. Yet it can’t possibly answer for every possible circumstance and was not intended for that purpose. I’ll also note that Jesus gave one exception (adultery), but Paul gave two more (abandonment and death) which weren’t mentioned by Jesus. But truly, in a world free from sin, marriage should never need to end for any reason—that is still the ideal held up by the church. However, we also recognize that we do live in a world where there is sin and death, that there can be the innocent spouse left behind, that a marriage can end. For this reason there is “economia” or this flexibility given to the church for circumstances that it applies. This why Paul could extend the exception further than Jesus said explicitly and why abuse, when a husband does not fulfill his marital duties by loving as Jesus would, could be one of those circumstances. That is something for the discernment of those who God has ordained and should be decided on a case to case basis. Here’s some more thought from an Orthodox priest: https://www.orthocuban.com/2009/09/orthodoxy-and-physical-spousal-abuse/