Catholicity

Sacramentology

And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of
his ribs and closed up the flesh instead thereof; And the rib, which the Lord God had taken
from man, made he a woman, and brought her unto the man. And Adam said: This is now
bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken
out of Man. Therefore, shall a man leave his father and his mother, and shall cleave unto
his wife: and they shall be one flesh.
Genesis 2, 21-24

The husband should fulfill his marital duty to his wife, and likewise the wife to her
husband. The wife’s body does not belong to her alone but also to her husband. In the
same way, the husband’s body does not belong to him alone but also to his wife.
1 Corinthians 7, 3-4

My Explications of the Patristic Texts

Ignatius of Antioch (A.D. 110)
To Polycarp, 5

“Flee wicked arts, but all the more discourse regarding them. Speak to my sisters that they love in
our Lord and that their husbands be sufficient for them in the flesh and spirit. Then, again, charge
my brethren in the name of our Lord Jesus Christ, that they love their wives as our Lord His
Church. If any man is able in power to continue in purity, to the honor of the flesh of our Lord, let
him continue so without boasting; if he boasts, he is undone; if he becomes known apart from the
bishop, he has destroyed himself. It is becoming, therefore, to men and women who marry that
they marry with the counsel of the bishop and that the marriage may be in our Lord, not lust. Let
everything, therefore, be done for the honor of God.”

The Bishop of Antioch’s text is a moral and spiritual exhortation regarding the nature of marriage and the principles of love within it, particularly from a Christian perspective.

The opening lines encourage avoiding “wicked arts,” which can be interpreted as sinful behaviors or distractions. However, a paradox is introduced: One is encouraged to engage in discussions about such matters, presumably to educate and warn others against them.

Ignatius emphasizes the importance of love in marital relationships. He advises sisters (women) to love their husbands while also indicating that the husbands should be sufficiently caring for their wives, both physically (“in the flesh”) and spiritually. With Apostolic authority, there is a direct command to men, reminding them of their duty to love their wives as Christ loves the Church. This reflects the Christian belief in sacrificial and unconditional love, which is central to the relationship between Christ and believers.

Further, the author introduces the idea of purity and the importance of maintaining it without pride. He warns that boasting about one’s moral or spiritual strength can lead to downfall, suggesting that humility is essential in one’s spiritual journey.

The counsel of a bishop is highlighted as significant in marital decisions. This implies that marriages should not only be based on personal desire or lust but should seek the guidance of church authority to ensure a spiritually wholesome union.

Finally, the text concludes with a call for all actions—including marriage—to be undertaken for God’s honor. This encapsulates the central theme of Christian life, where all aspects should reflect a commitment to God’s glory.

In essence, the passage promotes a vision of marriage rooted in love, purity, mutual respect, and divine purpose while also highlighting the importance of community and ecclesiastical guidance in personal relationships.

Clement of Alexandria (A.D. 202)
Stromata, 2:24

“Now that the Scripture counsels marriage, and allows no release from the union, is expressly
contained in the law, ‘Thou shalt not put away thy wife, except for the cause of fornication;’ and
it regards as fornication, the marriage of those separated while the other is alive. Not to deck and
adorn herself beyond what is becoming renders a wife free of calumnious suspicion. At the same
time, she devotes herself assiduously to prayers and supplications, avoiding frequent departures
from the house and shutting herself up as far as possible from the view of all not related to her
and deeming housekeeping of more consequence than impertinent trifling. ‘He that taketh a
woman that has been put away,’ it is said, ‘committeth adultery; and if one puts away his wife,
he makes her an adulteress,’ that is, compels her to commit adultery. And not only is he who puts
her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning;
for did he not take her, she would return to her husband.”

Clement discusses the biblical perspective on marriage, divorce, and fidelity, emphasizing the sanctity of the marital union and the consequences of separation.

The Bishop of Alexandria asserts that Scripture places a strong emphasis on the permanence of marriage. It refers to the biblical injunction against divorce, allowing separation only in cases of fornication. This principle underscores the belief that marriage is a lifelong commitment that should not be broken lightly.

Fornication is defined in the context of marital relationships as involving the sin of committing adultery or engaging with someone who has been separated from their spouse while the spouse is still alive. This broadens the understanding of fornication to involve not just infidelity but also marrying someone who has been divorced.

Clement presents a moral argument against divorce, stating that a man who divorces his wife effectively makes her an adulteress, as she may be compelled to enter into another relationship. In this sense, the text emphasizes that putting away a spouse affects the individuals involved and has wider implications for morality and community standards.

Meanwhile, the author advises wives to maintain their dignity and modesty, urging them to avoid paying undue attention to themselves and prioritize their responsibilities at home. This reflects the belief that a wife’s primary duty is towards her household, and her behavior should reflect this commitment to avoid scandal or suspicion.

Finally, Clement underscores a shared moral responsibility, arguing that not only is the husband who divorces guilty but also anyone who marries the divorced woman. This perspective emphasizes the idea that facilitating the relationship puts both parties in a position to sin.

Overall, the text conveys a strong message about the sanctity of marriage, the gravity of divorce, and the moral responsibilities that individuals bear in their marital and relational choices. It promotes a view of marriage that calls for fidelity, commitment, and moral integrity.

John Chrysostom (A.D. 370)
On Matthew 62:1

“What therefore God hath joined together, let not man put asunder.’ 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 to the commandment of His Father and that not in opposition to Moses
did He enjoin these things, but in full agreement with him. But mark Him arguing strongly not
only from the creation but also from His command. For He said not that He made one man and
one woman only, but He also commanded that the one man should be joined to the one woman.
But if it had been His will that he should put this one away and bring in another, when He had
made one man, He would have formed many Women. But now, both by the manner of the
creation and lawgiving, He showed that one man must dwell with one woman continually and
never break off from her.”

John Chrysostom presents a theological argument regarding the sanctity of marriage, emphasizing that what God has united should remain intact. He begins with a quotation establishing a foundational marriage principle, suggesting that human actions should not disrupt its sacred union.

The speaker highlights the wisdom of a teacher (implied to be Jesus) in responding to a question about the legality of divorce. Rather than offering a straightforward answer that might cause confusion or unrest, the teacher provides a reasoned argument that aligns with the divine commandments. This approach signifies the importance of understanding the underlying principles of religious teachings rather than merely adhering to rules.

Chrysostom points out that the teacher not only references the creation of humanity—specifically, one man and one woman—but also emphasizes that this union is a divine command. The implied argument is that if it were God’s will for a person to divorce and remarry, He would have created multiple women for each man. Instead, the act of creation itself—a single man and a single woman—strongly conveys that the intended relationship is monogamous and lifelong.

Furthermore, the speaker stresses that both creation and divine law endorse the idea that a man and woman should remain together indefinitely, highlighting the importance of commitment in marriage. This reflection underlines the belief that marriage is not merely a human institution but is deeply rooted in divine intention and order. Overall, the text reinforces the idea that marriage is a lifelong covenant designed by God, warranting respect and permanence.

Ambrose of Milan (A.D. 385)
To Vigilius, Letter 19:7

“There is hardly anything more deadly than being married to one who is a stranger to the faith,
where the passions of lust and dissension and the evils of sacrilege are inflamed. Since the
marriage ceremony ought to be sanctified by the priestly veiling and blessing, how can that be
called a marriage ceremony where there is no agreement in faith?”

Ambrose’s letter expresses a strong perspective on the importance of faith in the institution of marriage. It asserts that marrying someone who does not share the same faith can lead to moral and spiritual dangers, specifically highlighting issues like lust, conflict, and sacrilege. These elements are described as “deadly,” suggesting that a lack of shared beliefs can undermine the foundational aspects of the marital relationship.

The mention of the “marriage ceremony” being sanctified by “priestly veiling and blessing” implies that religious rites are crucial for legitimizing a marriage. It raises the question of how genuine a marriage can be if the partners do not share a mutual agreement in their faith. This suggests that a shared belief system is essential not only for personal harmony but also for the sanctity and success of the marital bond. The text underscores the idea that faith compatibility is vital for a healthy and blessed marriage.

Augustine of Hippo (A.D. 401)
On the Good of Marriage, 24:32

“Therefore, the good of marriage throughout all nations and all men stands in the occasion of
begetting, and faith of chastity: but, so far as pertains unto the People of God, also in the sanctity
of the Sacrament, because of which it is unlawful for one who leaves her husband, even when she
has been put away to be married to another, so long as her husband lives, no not even for the
sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place,
not even where that very thing, wherefore it takes place, follows not, is the marriage bond
loosed, save by the death of the husband or wife.”

Augustine discusses the nature of marriage from a religious and moral perspective, emphasizing its significance within both a universal and a theological framework. Let’s examine the key themes.

The Bishop of Hippo asserts that the primary good of marriage across all cultures is twofold: the procreation of children (begetting) and the commitment to faithfulness (chastity). This signifies that, at its core, marriage is seen as a union intended to create families and ensure fidelity between partners.

Marriage is elevated to a sacramental level for the “People of God,” which likely refers to those within the Catholic faith. This means that it is not just a social contract but a sacred bond ordained by God. The reference to “sanctity” highlights the belief that marriage is holy and deserves profound respect.

Further, Augustine articulates a strong stance against divorce, asserting that a woman cannot remarry while her husband is alive, even if he has left her. This reflects the idea that the marital bond remains intact until the death of one partner. The permanence of marriage is seen as a divine law, emphasizing the gravity of the commitment undertaken by both spouses.

The author notes that the inability to have children (or the specific purpose of procreation not being fulfilled) does not free spouses from their marital obligations. The idea is that the bond of marriage is not contingent on the ability to fulfill its primary human purpose, further reinforcing the belief in the sanctity and endurance of marriage despite personal circumstances.

Finally, he concludes that the marriage bond can only be dissolved by either the husband or wife’s death, signaling an absolute view of marriage as a lifelong commitment. This underscores the seriousness with which the union should be treated within the context of faith.

Overall, the text advocates a traditional view of marriage as a sacred and enduring covenant that extends beyond mere societal contract, emphasizing lifelong commitment, fidelity, and the belief that marriage holds a divine purpose.

Cyril of Alexandria (A.D. 429)
Commentary on John, 2:1

“When the wedding was celebrated [at Cana], it is clear that it was entirely decorous: for indeed,
the Mother of the Savior was there; and, invited along with His disciples, the Savior too was
there, working miracles more than being entertained in feasting, and especially that He might
sanctify the very beginning of human generation, which certainly is a matter concerning the flesh.”

This passage from Cyril’s Commentary on John reflects on the wedding at Cana, highlighting its significance both socially and spiritually. It emphasizes that the event was decorous, appropriate, and dignified. The presence of Mary, the Mother of the Savior, signifies the importance of the occasion. Her role, along with that of the Savior (Jesus), reinforces the sanctity of marriage.

Moreover, Cyril notes that Jesus was not only present as a guest but also actively involved in performing miracles. This suggests that His participation went beyond mere celebration; it served a greater purpose—holistically sanctifying the institution of marriage and the beginning of human relationships.

The mention of “the beginning of human generation” indicates a profound connection between the celebration of marriage and the continuation of life, highlighting the importance of marriage in the human experience. Overall, the text suggests that this event was not just a social gathering but a moment marked by divine intervention, with deep implications for humanity.

Pope Leo the Great (A.D. 459)
To Rusticus, Epistle 167:4

“And so a wife is different from a concubine, even as a bondwoman from a freewoman. For this
reason, the Apostle, to show the difference between these persons, quotes from Genesis, where it
is said to Abraham, ‘Cast out the bondwoman and her son: for the son of the bondwoman shall
not be heir with my son Isaac.’ Hence, since the marriage tie was from the beginning so
constituted as apart from the joining of the sexes to symbolize the mystic union of Christ and His
Church, it is undoubted that that woman has no part in matrimony, in whose case it is shown
that the mystery of marriage has not taken place.”

Pope Leso distinguishes between different types of relationships and their legitimacy within the context of marriage, using biblical references to underscore his points. He starts by comparing a wife to a concubine and a bondwoman (slave) to a free woman. This differentiation suggests that not all relationships are equal or have the same moral or religious status.

The reference to the Apostle quoting from Genesis illustrates the consequences of these differences. The story of Abraham, Sarah, and Hagar highlights the idea that the son of the bondwoman (Ishmael) does not share the same rights as the son of the freewoman (Isaac), emphasizing that legitimacy and inheritance are tied to the nature of one’s lineage and the status of the mother.

The author also touches on a theological dimension by referring to marriage as a “mystic union” between Christ and the Church. This suggests that marriage reflects a divine relationship, which comes with specific roles and responsibilities. The idea that the mystery of marriage must be acknowledged and fulfilled establishes a foundation for what constitutes a true marriage. Thus, the argument concludes that a woman who lacks this recognition of the marriage’s spiritual and communal significance does not partake in its sanctity.

In essence, the text defends a particular view of marriage that is rooted in specific theological and historical understandings, arguing that true matrimony is exclusive and must embody the deeper spiritual union it represents.

“Have you not read that he who made them from the beginning made them male and
female… Have you not read, ‘For this reason, a man shall leave his father and
mother and be joined to his wife, and the two shall become one’? So they are no
longer two but one. What therefore God has joined together, let no man put asunder.”
Matthew 19, 4-6

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