Upon what, then, is based the opinion that divorce is permissible in case of infidelity on the part of the woman? Upon the words which had so impressed me in Matt. v. 32; the words every one takes to mean that Jesus permits divorce in case of adultery by the woman; the words, repeated in Matt. xix. 9, in a number of copies of the Gospel text, and by many Fathers of the Church,—the words, “unless for the cause of adultery.” I studied these words carefully anew. For a long time I could not understand them. It seemed to me that there must be a defect in the translation, and an erroneous exegesis; but where was the source of the error? I could not find it; and yet the error itself was very plain.
In opposition to the Mosaic law, which declares that if a man take an aversion to his wife he may write her a bill of divorcement and send her out of his house—in opposition to this law Jesus is made to declare, “But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery.” I saw nothing in these words to allow us to affirm that divorce was either permitted or forbidden. It is said that whoever shall put away his wife causes her to commit adultery, and then an exception is made with regard to a woman guilty of adultery. This exception, which throws the guilt of marital infidelity entirely upon the woman is, in general, strange and unexpected; but here, in relation to the context, it is simply absurd, for even the very doubtful mean-
