Matthew 19:6

“The Lord himself shows that this signifies an unbreakable union of their two lives by recalling what the plan of the Creator had been "in the beginning": "So they are no longer two, but one flesh."” — Catechism footnote: Mt 19:6.

“The matrimonial union of man and woman is indissoluble: God himself has determined it "what therefore God has joined together, let no man put asunder."” — Catechism footnote: Mt 19:6.

“It is he who gives them meaning and grants them the grace which is indispensable for living them out in conformity with his will.” — Catechism footnote: Cf. Mt 19:3-12.

“The love of the spouses requires, of its very nature, the unity and indissolubility of the spouses' community of persons, which embraces their entire life: "so they are no longer two, but one flesh."” — Catechism footnote: Mt 19:6; cf. Gen 2:24.

“observance of the Commandments, is joined to the call to poverty and chastity.” — Catechism footnote: Cf. Mt 19:6-12, 21, 23-29.

“What God has joined together, let not man put asunder.” — Catechism footnote: Cf. Mt 19:6.

“"What therefore God has joined together, let not man put asunder."” — Catechism footnote: Mk 109; cf. Mt 19:1-12; 1 Cor 7: 10-11.

“The sixth commandment and the New Testament forbid adultery absolutely.” — Catechism footnote: Cf. Mt 5:32; 19:6; Mk 10:11; 1 Cor 6:9-10.

“The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble.” — Catechism footnote: Cf. Mt 5:31-32; 19:3-9; Mk 10 9; Lk 16:18; 1 Cor 7:10-ll.

“This is a great mystery, and I am applying it to Christ and the Church." and the Lord himself says in the Gospel: "So they are no longer two, but one flesh."” — Catechism footnote: Mt 19:6.

“(Matt. 19:6.)” — the author cites it

“For the Truth in person says, What God hath joined together let not man put asunder (Matth. xix. 6).” — the author cites it

“Yet do not either, when you hear the voice of the Body, separate the Head from it; nor the Body, when you hear the voice of the Head: because “they are no more twain, but one flesh.”” — editor's note: Matt. xix. 6.

“And He Himself in the Gospel, “Therefore no longer two, but one flesh.”” — editor's note: Matt. xix. 6.

““What God joined together, let not man put asunder.”” — editor's note: Matt. xix. 6.

“And so on, down to the words, “He that is able to receive it, let him receive it.”” — editor's note: Matt. xix. 1–12.

“…bride the flesh; because it is written, “And they twain shall be one flesh;” and the Lord saith in the Gospel, “Therefore they are no more twain but one flesh.” — editor's note: Matt. xix. 6.

“In His answer, if you remember, He said, “What God hath joined together let not man put asunder.”” — editor's note: Matt. xix. 6.

“What therefore God hath joined together, let not man put asunder.”” — editor's note: Matt. xix. 4–6.

“…we know it is written that “a woman is joined to a man by God,” and again, we are aware of the precept that “what God hath joined, man may not put asunder,” we are bound to hold that the compact of the lawful marriage must be renewed, and after the removal of the evils inflicted by the enemy, what each lawfully…” — editor's note: Matt. xix. 6.

““For they are no more twain but one flesh.”” — editor's note: St. Matt. xix. 6.

“Can one who declares that it is a precept of the Lord that wives should not be put away, and that what God has joined together man must not, without consent, put asunder—can such an one be said to condemn marriage?” — editor's note: Matt. xix. 6.

“And accordingly, those whom God “from the beginning” conjoined, “two into one flesh,” man shall not at the present day separate.” — editor's note: See Matt. xix. 6.

“…prohibits, first because “from the beginning it was not so,” like plurality of marriage; secondly, because “What God hath conjoined, man shall not separate,”—for fear, namely, that he contravene the Lord: for He alone shall “separate” who has “conjoined” (separate, moreover, not through the harshness of divorce,…” — editor's note: See Matt. xix. 3–8, where, however, Tertullian’s order is reversed. Comp. with this chapter, c. v. above.

“…who had “made them male and female” had likewise said, “They twain shall become one flesh; what therefore God hath joined together, let not man put asunder.”” — editor's note: Matt. xix. 4, 6.

“Let them see to that, who, among the rest of their perversities, teach the disjoining of the “one flesh in twain;” denying Him who, after borrowing the female from the male, recombined between themselves, in the matrimonial computation, the two bodies taken out of the consortship of the self-same material substance.” — editor's note: Matt. xix. 5, 6.

“And so to every man who breaks out into this mad blasphemy, the Lord Jesus in the gospel Himself repeats what He said to the Pharisees, and declares: “What God hath joined together, let not man put asunder.”” — editor's note: S. Matt. xix. 6.

“Quid enim? annon licet etiam continenter uti matrimonio, et non conari dissolvere, quod “conjunxit Deus?”” — editor's note: Matt. xix. 6; Mark. x. 9.

The Lord had before left Judaea because of their jealousy, but now He keeps Himself more to it, because His passion was near at hand. Yet does He not go up to Judaea itself, but into the borders of Judaea; whence it…

Here then He begins to relate what He did, taught, or suffered in Judaea. At first beyond Jordan eastward, afterwards on this side Jordan when He came to Jericho, Bethphage, and Jerusalem; whence it follows, “And He…

It should be known, that the whole territory of the Israelites was called Judaea, to distinguish it from other nations. But its southern portion, inhabited by the tribes of Judah and Benjamin, was called Judaea…

They were conducting Him forth, as the young children of a father going on a far journey. And He setting forth as a father, left them as pledges of His love the healing of their diseases, as it is said, “And he…

It should be also observed, that the Lord is not either ever delivering doctrine, or ever working miracles, but one while does this, and again turns to that; that by His miracles faith might be given to what He said,…

The Lord healed the multitudes beyond Jordan, where baptism was given. For all are truly healed from spiritual sickness in baptism; and many follow Christ as did these multitudes, but not rising up as Matthew, who…

Also He cures the Galileans on the borders of Judaea, that He might admit the sins of the Gentiles to that pardon which was prepared for the Jews.

For indeed Christ so healed men, as to do good both to themselves, and through them to many other. For these men’s healing was to others the occasion of their knowledge of God; but not to the Pharisees, who were only…

That they might have Him as it were between the horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of…

Observe their wickedness even in the way of putting their question. The Lord had above disputed concerning this law, but they now ask Him as though He had spoken nothing thereof, supposing He had forgot what He had…

But, as when you see one much pursuing the acquaintance of physicians, you know that he is sick, so, when you see either man or woman enquiring concerning divorce, know that that man is lustful and that woman…

Seeing the Lord thus tempted, let none of His disciples who is set to teach think it hard if he also be by some tempted. Howbeit, He replies to His tempters with the doctrines of piety.

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, “He answered and said unto them, Have ye not…

For by the wholesome design of God it was ordained that a man should have in the woman a part of his own body, and should not look upon as separate from himself that which he knew was formed out of himself.

If then God created the male and female out of one, to this end that they should be one, why then henceforth were not they born man and wife at one birth, as it is with certain insects? Because God created male and…

But not by the law of creation only, but also by the practice of the law, He shews that they ought to be joined one and one, and never put asunder; “And he said, For this cause shall a man leave his father and his…

In like manner He says “his wife,” and not wives, and adds expressly, “and they twain shall be one flesh.” For it is the reward of marriage that one flesh, namely in the offspring, is made of two.

Or, “one flesh,” that is in carnal connexion.

If then because the wife is made of the man, and both one of one flesh, a man shall leave his father and his mother, then there should be yet greater affection between brothers and sisters, for these come of the same…

See the wisdom of the Teacher. Being asked, “Is it lawful,” He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and…

Whereas Scripture witnesses that these words were said by the first man, and the Lord here declares that God spake them, hence we should understand that by reason of the ecstasy which had passed upon Adam, he was…

The Apostle says [margin note: Eph 5:32] that this is a mystery in Christ and the Church; for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the…

When He had brought forward the words and facts of the old law, He then interprets it with authority, and lays down a law, saying, “Therefore they are no more twain, but one flesh.” For as those who love one another…

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.

He brings in God yet again, saying, “What God has joined, let no man put asunder,” shewing that it is against both nature and God’s law to put away a wife; against nature, because one flesh is therein divided;…

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; God puts asunder, who also had joined,…

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…

This sentence of chastity seemed hard to these adulterers; but they could not make answer to the argument. Howbeit, they will not submit to the truth, but betake themselves for shelter to Moses, as men having a bad…

Here they reveal the cavil which they had prepared; albeit the Lord had not given sentence of Himself, but had recalled to their minds ancient history, and the commands of God.

Had the Lord been opposed to the Old Testament, He would not thus have contended in Moses’ behalf, nor have gone about to shew that what was his was in agreement with the things of old. But the unspeakable wisdom of…

For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection. And with what…

At last, because what He had said was severe, He goes back to the old law, saying, “From the beginning it was not so.”

What He says is to this purpose. Is it possible that God should so contradict Himself, as to command one thing at first, and after defeat His own ordinance by a new statute? Think not so; but, whereas Moses saw that…

Therefore said He well, Moses suffered, not commanded. For what we command, that we ever wish; but when we suffer, we yield against our will, because we have not the power to put full restraint upon the evil wills of…

Matthew 19:6 and Mark 10:9 share the same wording (6 words).

Cited together in To His Wife I.3.

Cited together in On Monogamy Chapter 9.

Cited together in Ambrose of Milan on Luke 16:14–18 (3) (Catena Aurea).

Cited together in Catechism §2380.

Cited together in Ambrose of Milan on Luke 16:14–18 (3) (Catena Aurea).

Cited together in Ambrose of Milan on Luke 16:14–18 (3) (Catena Aurea).

Cited together in Catechism §2382 and 1 other place.

Cited together in On Monogamy Chapter 9.

Cited together in On Monogamy Chapter 9.

Cited together in On Monogamy Chapter 9.

Cited together in Catechism §2380.

Cited together in Catechism §2380.

Cited together in Catechism §2364 and 1 other place.

Cited together in Catechism §2364.

Cited together in Jerome on Matthew 19:2–8 (6) (Catena Aurea).

Cited together in Ambrose of Milan on Luke 16:14–18 (3) (Catena Aurea).

Cited together in Jerome on Matthew 19:2–8 (4) (Catena Aurea) and 1 other place.

Cited together in To His Wife I.3.

Cited together in On the Incarnation of the Lord, Against Nestorius V.11.

Cited together in To His Wife I.3.

Cited together in Letters Letter 160.

Cited together in Catechism §1605.

Cited together in Catechism §1605.

Cited together in Catechism §1605.

Cited together in Catechism §1605.

Cited together in Catechism §1605.

Cited together in Catechism §1605 and 1 other place.

Cited together in Catechism §1605 and 1 other place.

Cited together in Catechism §1605.

Cited together in Letters Letter 160.

Cited together in Letters Letter 160.

Cited together in Letters Letter 160.

Cited together in Letters Letter 153.

Cited together in Catechism §2380.

Cited together in Catechism §2380.

Cited together in Catechism §2380.

Cited together in Letters Letter 160.

Cited together in Catechism §2336 and 1 other place.

Cited together in Catechism §2336 and 1 other place.

Cited together in Catechism §2382.

Cited together in Catechism §2380 and 2 other places.

Cited together in To His Wife I.3.