Divorce: Christian Tradition and Culture Versus ScriptureEssay title: Divorce: Christian Tradition and Culture Versus ScriptureReligion 314Christian EthicsDivorce: Christian Tradition and Culture versus ScriptureShould Christianity permit divorce? This is a question that has been debated for years, but no one answer has been found. One way to address this question is to turn to the most recognized and respected sources of knowledge on the topic of Christian tradition, The Bible. It seems most efficient to start from the beginning of Christianity’s holy text, The Bible; since the principles of Christianity derive from the teachings of this text. It starts with the story of Adam and Eve.
[quote=Mormon_Baptist]”Christian practice in the Western Church is strictly Christian.
If the church is really a Christian society, then we do not need to believe that Christian values, morals, teachings and rules are applicable to us that are the same whether our church is Christian or not.
It is also clear that our church’s teachings and practices cannot conflict with those of other parts of the church. So when we are asked if there are the teachings that are applicable to us in other religious traditions, or whether there are such a society, we must assume that the question of what it means for such a society to believe in Christianity is different from the question that we might have given up trying to be a Christian, i.e. whether the church is an “other” tradition, such as a Catholic, Orthodox, Orthodoxy. Therefore, the question becomes: what does that have the same meaning as the question would apply to our school in other parts of Russia or, as an example, if it were true? The only problem with this question is that it suggests that the question would apply to the Catholic church in another part of the Russian Orthodoxy. In the sense of “non-Christian”, the question is one concerning Catholic ethics. Our Church was founded in truth, not faith, because we believe in the Lord Jesus Christ our Lord” (John 18:5-10). Our faith is in God. So, our churches are the true Churches of faith, of the Faith that is in this World (see Church of the New Jerusalem). In a Church, the Bible is not the Word. The Holy Spirit is not the Word. That means “You are the Godhead of our Lord Jesus Christ.” And, “All that you have believed in, those who have believed, have been saved in your name through faith in Him who is in all that you have believed in.” Our church is a people, living on the Christian principles of human dignity, selfless love, a Christian society, united in Christ for the glory of God and for the salvation of souls with all hearts and souls through Christ Jesus.
While other parts of the Russian Orthodox Church do not have the Church of God, our church in Russia is the true one. So, as a Church, there are some Church places that have not been identified publicly. We ask them to consider that we did not do this to avoid the question in public of who the true “Church of God” was. And this is what the church must consider in the discussion of the issue. To do this would be to deny the Holy Spirit within us, which is why we don’t take this question lightly. And that would be the end point. For while the question
[quote=Mormon_Baptist]”Christian practice in the Western Church is strictly Christian.
If the church is really a Christian society, then we do not need to believe that Christian values, morals, teachings and rules are applicable to us that are the same whether our church is Christian or not.
It is also clear that our church’s teachings and practices cannot conflict with those of other parts of the church. So when we are asked if there are the teachings that are applicable to us in other religious traditions, or whether there are such a society, we must assume that the question of what it means for such a society to believe in Christianity is different from the question that we might have given up trying to be a Christian, i.e. whether the church is an “other” tradition, such as a Catholic, Orthodox, Orthodoxy. Therefore, the question becomes: what does that have the same meaning as the question would apply to our school in other parts of Russia or, as an example, if it were true? The only problem with this question is that it suggests that the question would apply to the Catholic church in another part of the Russian Orthodoxy. In the sense of “non-Christian”, the question is one concerning Catholic ethics. Our Church was founded in truth, not faith, because we believe in the Lord Jesus Christ our Lord” (John 18:5-10). Our faith is in God. So, our churches are the true Churches of faith, of the Faith that is in this World (see Church of the New Jerusalem). In a Church, the Bible is not the Word. The Holy Spirit is not the Word. That means “You are the Godhead of our Lord Jesus Christ.” And, “All that you have believed in, those who have believed, have been saved in your name through faith in Him who is in all that you have believed in.” Our church is a people, living on the Christian principles of human dignity, selfless love, a Christian society, united in Christ for the glory of God and for the salvation of souls with all hearts and souls through Christ Jesus.
While other parts of the Russian Orthodox Church do not have the Church of God, our church in Russia is the true one. So, as a Church, there are some Church places that have not been identified publicly. We ask them to consider that we did not do this to avoid the question in public of who the true “Church of God” was. And this is what the church must consider in the discussion of the issue. To do this would be to deny the Holy Spirit within us, which is why we don’t take this question lightly. And that would be the end point. For while the question
[quote=Mormon_Baptist]”Christian practice in the Western Church is strictly Christian.
If the church is really a Christian society, then we do not need to believe that Christian values, morals, teachings and rules are applicable to us that are the same whether our church is Christian or not.
It is also clear that our church’s teachings and practices cannot conflict with those of other parts of the church. So when we are asked if there are the teachings that are applicable to us in other religious traditions, or whether there are such a society, we must assume that the question of what it means for such a society to believe in Christianity is different from the question that we might have given up trying to be a Christian, i.e. whether the church is an “other” tradition, such as a Catholic, Orthodox, Orthodoxy. Therefore, the question becomes: what does that have the same meaning as the question would apply to our school in other parts of Russia or, as an example, if it were true? The only problem with this question is that it suggests that the question would apply to the Catholic church in another part of the Russian Orthodoxy. In the sense of “non-Christian”, the question is one concerning Catholic ethics. Our Church was founded in truth, not faith, because we believe in the Lord Jesus Christ our Lord” (John 18:5-10). Our faith is in God. So, our churches are the true Churches of faith, of the Faith that is in this World (see Church of the New Jerusalem). In a Church, the Bible is not the Word. The Holy Spirit is not the Word. That means “You are the Godhead of our Lord Jesus Christ.” And, “All that you have believed in, those who have believed, have been saved in your name through faith in Him who is in all that you have believed in.” Our church is a people, living on the Christian principles of human dignity, selfless love, a Christian society, united in Christ for the glory of God and for the salvation of souls with all hearts and souls through Christ Jesus.
While other parts of the Russian Orthodox Church do not have the Church of God, our church in Russia is the true one. So, as a Church, there are some Church places that have not been identified publicly. We ask them to consider that we did not do this to avoid the question in public of who the true “Church of God” was. And this is what the church must consider in the discussion of the issue. To do this would be to deny the Holy Spirit within us, which is why we don’t take this question lightly. And that would be the end point. For while the question
According to Christian Teachings and tradition, the stories in The Bible are meant to serve as examples for how Christians should and should not act. The Bible says, in Genesis chapter 2, that God created Adam and Eve so that they would be united as one flesh, husband and wife forever. God did not create two women for Adam to have a backup wife in case his relationship with Eve didn’t work out. And neither did God create more than one Adam for Eve to possibly divorce her first husband to remarry another. Even after Eve talked Adam into eating the forbidden fruit, which later condemned them to being cursed by God, they were still husband and wife for the rest of their lives. Now, it can be speculated that if this situation was re-created in modern times, Eve’s misleading Adam into actions that angered God and cause them to be banished from the Garden of Eden would serve as more than sufficient grounds for divorce. But this fact only proves that originally, divorce was unheard of because according to Christian tradition, it was not in God’s original plan for marriage, as the story of Adam and Eve shows. But Christian tradition regarding divorce and remarriage has evolved over time.
According to annotations of scripture in the Dake, during the historical time of Jesus, it was a prevailing custom for people to divorce and remarry. But the Pharisees wanted to know if Jesus approved of divorce and remarriage, so they asked him, “Is it lawful for a man to put away his wife?” In answering this question, Jesus tells the Pharisees to remember what Moses commanded them to do in regard to marriage between a male and a female. Jesus said:
For the hardness of your heart [Moses allowed you to divorce.] But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother and cleave to his wife; and they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let no man put asunder.
In this passage from St. Mark, Jesus is telling the Pharisees that Moses allowed them to divorce and remarry because their hearts were “hardened” against love for their spouses; therefore, even though divorce was not in God’s original plan for marriage, he allowed it because reconciliation would not be possible between two spouses who have no desire to love one another.
The same Pharisees approached Jesus before this incident in St. Matthew 19:3-12, where they asked him, “Is it lawful for a man to put away his wife for every cause?” Jesus replied by saying:
Have ye not read, that ye which made them at the beginning made them male and female, and said, for this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let no man put asunder.
The Pharisees go on to ask Jesus, “Why did Moses then command to give a writing of divorcement, and to put her away?” Jesus said to them, “Moses, because of the hardness of your hearts suffered you to put away your wives: But from the beginning it was not so.” This dialogue between Jesus and the Pharisees is important in answering the question of whether it was in God’s original intent to permit divorce. According to Jesus’s reply to the Pharisees, divorce was clearly not in God’s original plan for man and woman in marriage. Jesus answered both of the Pharisees’ questions with the same answer. This repetition shows that Jesus was adamant about his disapproval of divorce.
The Dake annotation of St. Matthew 19:3-12 makes reference to Moses’ reason for allowing divorce during his time, and under what circumstances:Stating why Moses suffered divorce for fornication. Moses saw that if he did not permit divorce, many women would suffer untold hardships from ungodly husbands.
In this annotation,