[Footnote 31: Matt. 19:4-6; _cf._ 5:31, 32, and Mark 10:6-9. This doctrine is laid down in reply to the Pharisees who "tempting him" ask: "Is it lawful for a man to put away his wife for every cause?"--doubtless having in mind the teaching of the school of Hillel. When Jesus declares that "what therefore God hath joined together, let not man put asunder," they further demand: "Why did Moses then command to give a writing of divorcement, and to put her away?" To which "he saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives; but from the beginning it was not so." Thus, it may be suggested, Jesus admits that legally the followers of Hillel--the "broad constructionists"--are right in their interpretation; while morally he sides with the school of Shammai. See n. 2, p. 13, above. _Cf._ however, the specious assertions of WOOLSEY, _Divorce_, 58.] [Footnote 32: By the Jewish law, of course, the woman had no right to divorce her husband for any cause; the man putting away his wife could take other wives; and the woman divorced for adultery--the only cause of separation contemplated by Jesus--was stoned to death. _Cf._ GEFFCKEN, _Ehescheidung_, 17; and WOOLSEY, _op. cit._, 59 ff., 70 ff., who holds that the words of Jesus apply to the wife equally with the man, and that the innocent, though not the guilty, party may marry again, sustaining his position, as he fancies, by reference to Paul in 1 Cor., chap. 7. For a fair sample of theological special pleading see BROWNE, _Marriage of Divorced Persons in Church_, 30 ff.] The utterances of Paul on this subject,[33] as on all questions connected with marriage and the family, are of the highest importance in view of their historical consequences. Referring directly to the teaching of Jesus, he first seemingly denies the right of divorce to either party. With Mark and Luke he omits the exception mentioned by Matthew; and with Mark he expressly forbids the wife to "depart from her husband," adding, however, the inconsequent and bewildering command, "if she depart, let her remain unmarried, or be reconciled to her husband." Here apparently, where both persons are believers, separation _a mensa et thoro_ is approved. Whether in such case this is the only Christian form of divorce allowed either party, however grave the cause of separation;[34] or whether his rule applies to the woman only, and then merely when some lesser ground of action exists, the Apostle to the Gentiles fails entirely to place beyond the field of debate. [Footnote 33: 1 Cor. 7:8-16.]