[Footnote 34: The Catholic doctrine as finally settled. WOOLSEY, assuming that this is a case of separation of two "believers" for some "dissension" or other cause less than adultery (which he holds allows a second marriage), says, "we have here an actual separation _a mensa et toro_ without a separation _a vinculo matrimonii_. This third state between absolute divorce and full marriage union has then the sanction of the Apostle--not of course as something desirable, but probably as a kind of barricade against divorce and a defense of the Saviour's commandment. It may be introduced therefore into the law of Christian lands."--_Divorce_, 73, 74.] Thus far Paul has spoken professedly on the authority of "the Lord." Next he contemplates the case of an existing union between a Christian and an unbeliever; and on his own judgment he admits a new ground of separation. "But to the rest speak I, not the Lord." The Christian may not put away or abandon his spouse on account of difference in religious faith. "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases."[35] Again, through this last remark, the seeds of dissension are planted; for it is not clear whether the "bondage" from which the brother or sister is freed is that of the existing marriage or the irksome necessity of perpetual single life after separation. [Footnote 35: 1 Cor. 7:12-16.] Upon these Bible passages, often vague and puzzling in the extreme,[36] was eventually erected the whole doctrine of the mediæval church relating to divorce. It is not surprising that harmony was reached only after many centuries of struggle. With the exact processes of argument by which ingenious theologians have in all ages sought to reconcile or interpret the scriptural teaching we are here but little concerned. At present we are mainly interested in the general results of thought as they find expression in the law and practice of the church previous to the Reformation. The subject presents four phases or aspects of development, each of which will be briefly considered: the views of the early Fathers; the legislation of the Christian emperors; the compromise with Germanic custom; and the final settlement of doctrine in the canon law. [Footnote 36: Thus AUGUSTINE (_De adult. conjug._) confesses the extreme difficulty of reconciling the scriptural texts relating to divorce and second marriage: "His ita pro meo modulo pertractatis atque discussis quaestionem tamen de conjugiis obscurissimam et implicatissimam esse, non nescio." On this FREISEN (_Geschichte des can. Eherechts_, 772, 773) remarks, "es wird ihm hierin gewiss jeder zustimmen, der die Worte der hl. Schrift durchliest."]