does not itself prove anything since the word "trinity" is also not in the Bible. Did Jesus teach the doctrine? Wrenn also points out that Jesus did not say that whom God has joined man cannot put assunder but "let not man put assunder." The command is to not allow a marriage to be broken, clearly indicating it can be, just as the command "Thou shall not kill" recognizes that people do kill. Additionally, Wrenn states, the charge of adultery that results from divorce places the "crime" on the moral, not juridicial, status. It is as if man can do what he does with his government and legal actions; if God is involved, the rules are even stricter than the government's.
Wrenn adds valuable help in determining the accuracy of Curran's dissent with a quick summary of Papal decrees on marriage from 209 to 1563, the 24th session of the Council of Trent. The penultimate citation is Pope Gregory II's advice in a letter that a man with a wife who cannot have sex is better to remarry "if he cannot live chastely." Gregory thus bumps against the real question: not whether the marriage is indissoluble (except by death) but whether it should be and, more important, can be. God promises "the Lord is able to make him stand." Thus, if one wants to obey God and remain married in the face of trials such as no sex, that will be possible. God promises to make
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