A Source Book for Ancient Church History - Mirrors

188 A Source Book for Ancient Church History[169]which is only commended by comparison with “evil,” so thatthe reason why “marrying” is better is merely that “burning” isworse? Nay; but how much better is it neither to marry nor toburn?II, 8. Whence are we to find adequate words to tell fully of thehappiness of that marriage which the Church cements and theoblation 59 confirms, and the benediction seals; which the angelsannounce, and the Father holds for ratified? For even on earthchildren do not rightly and lawfully wed without their father'sconsent. What kind of yoke is that of two believers of one hope,one discipline, and the same service? The two are brethren, thetwo are fellow-servants; no difference of spirit or flesh; nay,truly, two in one flesh; where there is one flesh the spirit is one.(g) Tertullian, De Monogamia, 9, 10. (MSL, 2:991 f.)This work was written after Tertullian became a Montanist,and with other Montanists repudiated second marriage, towhich reference is made in both passages. But the teachingof the Church regarding remarriage after divorce was asTertullian here speaks. The reference to offering at the endof ch. 10 does not refer to the eucharist, but to prayers. Seeabove, Ad Uxorem, ch. II, 8.Ch. 9. So far is it true that divorce “was not from the beginning”[cf. Matt. 19:8] that among the Romans it is not till after the sixhundredth year after the foundation of the city that this kind ofhardness of heart is recorded to have been committed. But theynot only repudiate, but commit promiscuous adultery; to us, evenif we do divorce, it will not be lawful to marry.59 Here, as elsewhere in Tertullian, the oblation, or sacrifice, or offering, isthe prayers of the faithful, and not the eucharist.