Early Christian Views on Polygamy and Marriage
Early Christian teaching points mainly to one husband and one wife, not polygamy. Clement of Alexandria, Tertullian, Ignatius, and the Apostolic Constitutions all stress monogamy or warn against taking another spouse while a marriage still stands. Some writers are stricter than others about second marriage after divorce or widowhood, so that part of the record is mixed. Bible passages often used here include Genesis 2:24, Matthew 19:6, and Hebrews 13:4.
100 early-church witnesses · 191 source quotations · compared with Scripture
What did early Christians believe about polygamy and Marriage?
Early Christian writers mostly treated marriage as honorable but limited it to one spouse at a time, and several also argued against taking multiple wives. Clement of Alexandria, Tertullian, the Apostolic Constitutions, Theophilus of Antioch, and Ignatius all point toward monogamy, with some texts also saying remarriage after divorce or a promise can be sinful.
Bible passages used by these writers include Genesis 2:24, Matthew 19:6, Hebrews 13:4, and texts about adultery and one-husband/one-wife faithfulness. The evidence is broad for monogamy and against adultery, but it is mixed on second marriage, since some writers permit it while others reject it strongly. Direct support for polygamy is thin and mostly comes from biblical history or unrelated references to many wives, not from early Christian approval.
Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Early Christian writers mainly taught monogamy, not multiple wives.
- Some writers allowed remarriage after widowhood, but others treated second marriage as a weak form of chastity or a sin after a promise.
- Texts about divorce, adultery, and 'one flesh' are the main Bible passages used in early Christian teaching on marriage.
Questions Answered by the Sources
Did early Christians teach that marriage should be monogamous?
Several early Christian writers describe one-man-one-woman marriage as the proper pattern and warn against multiplying wives. Their language consistently treats monogamy as the Christian ideal rather than polygamy.
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Ignatius, Epistle to Polycarp (Long Version) Direct teaching
But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to the Lord, and not after their own lust.
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Ignatius, Epistle to the Philadelphians (Long Version) Direct teaching
...ot regarding marriage as an abomination, but desiring that which is better, not for the reproach of wedlock, but for the sake of meditating on the law. Children, obey your parents, and have affection for them, as workers together with God for your birth into the world. Servants, be subject to your masters in God, that you may be the freed-men of Christ. Husbands, love your wives, as fellow-servants of God, as your own body, as the partners of your life, and your co-workers in the procreation of children. Virgins, have Christ alone before your eyes, and His Father in your prayers, being enlightened by the Spirit. May I take pleasure in your purity, as that of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who departed this life in perfect chastity. Not, however, that I blame the other blessed saints because they entered into the married state, of which I have just spoken. For I pray that, being found worthy of God, I may be found at their feet in the kingdom, as at the feet of Abraham, Isaac, and Jacob; as of Joseph, and Isa
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Theophilus of Antioch, To Autolycus Direct teaching
At that time there was made a beginning of polygamy, and also of music.
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
Proverbs 19:14 and the Lord says: He that made them from the beginning, made them male and female;
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Apostolic Constitutions, Apostolic Constitutions Supporting witness
For God in the creation gave one woman to one man;
Did early Christians think marriage was good and honorable?
These sources say marriage is honorable, lawful, and not to be despised. Some also say Christian holiness should not destroy or reject marriage, even when discussing higher ascetic ideals.
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Clement of Alexandria, The Stromata (Miscellanies) Supporting witness
...d to another God. Rather, the same Master and Lord, while renewing the old things, no longer allows polygamy. For God did seek that, when men had to increase and multiply. But He introduces monogamy for the begetting of children and the care of the house, for which the woman was given as a helper. And if the Apostle, because of lack of self-control and burning, grants permission for a second marriage, even then such a person does not sin against the Testament, for he is not forbidden by the law. Yet he does not fulfill that highest perfection of life which is lived according to the Gospel. But he gains heavenly glory for himself who remains as he is, keeping unstained that union which death has dissolved, and who obeys the divine arrangement with a thankful and willing mind, by which it has come about that he cannot be torn away from the Lord’s service. But divine providence through the Lord does not now command that the one who rises from the marriage bed should be washed again, as in former times. For the Lord, who washes believers through one baptism into a way of life complete in every respect, does not therefore necessarily draw them away from the begetting of children. He
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
...idows, lest, claiming they cannot control themselves in the prime of their age, they enter a second marriage and become open to accusation. Instead, let them be helped and supported, so that they do not, under the excuse of being abandoned, enter a second marriage and so be caught in a shameful accusation. For you ought to know this: to marry once according to the law is righteous, because it is according to the will of God. But second marriages, after the promise, are wicked, not because of the marriage itself, but because of the falsehood. Third marriages are signs of lack of self-control. But marriages beyond the third are obvious fornication and unquestionable uncleanness. For in creation God gave one woman to one man, for "the two shall be one flesh," Genesis 2:24. But for the younger women, let a second marriage be allowed after the death of their first husband, lest they fall into the condemnation of the devil, and into many snares and foolish lusts that are harmful to souls and bring punishment on them rather than rest.
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Tertullian, Against Marcion Direct teaching
...by divorce. This is as if even those who cannot have children had not all received their flesh from marriage. Now, a system like this must certainly involve rejecting marriage. Let us see, then, whether that is just. We do not do this because we want to destroy the value of holiness, as certain Nicolaitans do when they defend lust and luxury. Rather, we are people who have come to know holiness, who pursue it and prefer it, but without harming marriage. We do not replace something bad with something good, but only something good with something better. For we do not reject marriage; we simply abstain from it. Nor do we lay down holiness as a rule for everyone, but only recommend it. We regard it as good, yes, even as the better state, if each person practices it carefully according to his ability. But at the same time, we strongly defend marriage whenever attacks are made on it as if it were something unclean, to the dishonor of the Creator. For He also gave His blessing to marriage, as an honorable condition, for the increase of the human race. In the same way, He blessed all His creation for healthy and good uses. Food and drink are not to be condemned for this reason: when the
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Tertullian, On Exhortation to Chastity Supporting witness
You will (thus) make a good marriage. A plurality of such wives is pleasing to God.
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Tertullian, On Exhortation to Chastity Supporting witness
inasmuch as, in second marriage, two wives beset the same husband — one in spirit, one in flesh.
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Tertullian, On Monogamy Supporting witness
nay, even of (marriages) to any amount, if of second (marriage): for that which has ceased to be once for all, is open to any and every number.
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Tertullian, On Monogamy Supporting witness
seek not a wife,— manifest enough it is that these passages pertain to such as, finding themselves in a new and recent calling, were consulting (the apostle) on the subject of those (circumstantial conditions) in which they had been apprehended by the faith.
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Hermas, Connection to Romans 7:3 Supporting witness
"There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin.
How did early Christians view second marriages and remarriage after divorce?
Several sources treat remarriage after an existing bond as adultery or as spiritually suspect, and the Apostolic Constitutions strongly criticize second and third marriages. At the same time, some writers distinguish between marriage itself and the moral problem of falsehood, lust, or an already-binding union.
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Tertullian, Against Marcion Direct teaching
...woman unlawfully put away is just as much an adulterer as the man who marries a woman not divorced. Marriage is permanent when it is not rightly dissolved. Therefore, to marry while matrimony is undissolved is to commit adultery. Since, therefore, His prohibition of divorce was conditional, He did not prohibit it absolutely. And what He did not absolutely forbid, He permitted on some occasions, when the cause for which He gave His prohibition is absent. In truth, His teaching is not contrary to Moses, whose precept He partly defends, I will not say confirms. If, however, you deny that divorce is in any way permitted by Christ, how is it that you on your side destroy marriage, neither uniting man and woman, nor admitting to the sacrament of baptism and of the eucharist those who have been united in marriage anywhere else, unless they agree together to repudiate the fruit of their marriage, and so the Creator Himself? Well then, what is a husband in your sect to do if his wife commits adultery? Shall he keep her? But your own apostle, you know, does not allow the members of Christ to be joined to a harlot. 1 Corinthians 6:15 Divorce, therefore, when it is justly deserved, has even
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Justin Martyr, The Second Apology Supporting witness
...and was reported to be acting worse, she, to avoid becoming a participant in his wickedness through marriage, gave him a bill of divorce and separated from him. However, her husband, instead of rejoicing that she had given up actions she once did with servants and indulging in drunkenness and vice and wanting him to do the same, accused her of being a Christian when she left without his consent. She presented a request to the Emperor, asking for permission to settle her affairs before defending against the accusation, which was granted. Unable to prosecute her, her husband targeted a man named Ptolemaeus, her teacher in Christian doctrines, with the help of a centurion who was friendly to him. The centurion took Ptolemaeus, interrogating him only on whether he was a Christian. Ptolemaeus, being truthful, confessed, was imprisoned, and later, when questioned by Urbicus, again affirmed his belief truthfully and was sentenced. Lucius, another Christian, witnessing this unjust judgment, questioned Urbicus: “What cause is there for this judgment? Why punish a man not guilty of adultery, immorality, murder, theft, or any crime, but only for being called a Christian? This judgment does
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Athenagoras, A Plea for the Christians Direct teaching
For whosoever puts away his wife, says He, and marries another, commits adultery;
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Hermas, Connection to Matthew 5:32 Supporting witness
"The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery."
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Justin Martyr, Connection to Luke 16:18 Supporting witness
"Whosoever shall marry her that is divorced from another husband, committeth adultery."
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Matthew 19:9 Supporting witness
And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
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Matthew 5:32 Supporting witness
But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.
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Matthew 19:6 Supporting witness
Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
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Mark 10:12 Supporting witness
And if a woman shall put away her husband, and be married to another, she committeth adultery.
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Mark 10:11 Supporting witness
And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.
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Luke 16:18 Supporting witness
Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
More related quotations from this section 1 shown
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Theophilus of Antioch, Connection to Luke 16:18 Supporting witness
"And he that marries," says [the Gospel], "her that is divorced from her husband, commits adultery; and whosoever puts away his wife, saving for the cause of fornication, causes her to commit adultery." [Matthew 5:32]
Common Questions
Did the early Christians allow polygamy?
Not in the main early Christian witnesses here. Clement of Alexandria, Ignatius, Tertullian, and the Apostolic Constitutions all lean toward one wife and one husband.
Did early Christians think remarriage was always wrong?
No. Some writers allowed remarriage, especially after widowhood, but others treated second marriage as less than the highest Christian ideal or as sinful after a promise.
What Bible verses did early Christians use about marriage?
They often used Genesis 2:24, Matthew 19:6, Hebrews 13:4, Matthew 5:32, and similar passages about adultery and one flesh.
Source Index for Polygamy and Marriage
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 191 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 100
Primary-source quotations from early Christian writers and church documents.
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Didache, Connection to Exodus 20:13-14
Bible Passages 80 shown of 91
Related Bible passages saved for comparison with the early Christian quotations.