fredag 11. oktober 2013

Nr. 598: Remarriage among preachers , pastors and those in charge are double shame as they are role models and patterns to the flock and the church !

Nr. 598:

Remarriage among preachers , pastors and those in charge are double shame as they are role models and patterns to the flock and the church !

In autumn 2011, let a choice on behalf of the Norwegian Lutheran Mission , Indremisjonsforbundet , Normisjon , Norwegian Sunday School Association , the Norwegian Christian Student and Schools , The Norwegian Ministry to Israel , the Evangelical Lutheran Churches and the Evangelical Lutheran Free Church until a report of a book on ethical issues related to family life under entitled " Living together ethics and Christian faith ." Here comes here an excerpt from of this.

Picture of me and my wife who have celebrated the silver anniversary and have now been married once 26 years, a role model for others to follow

Living together in the light of the Bible

What is marriage ?

The Old Testament

Marriage is an order of creation . In the creation account in Genesis 1 1 and 2 reveals God even marriage to Adam and Eve : "Therefore shall a man leave his father and mother and be unto his wife: and they shall be one flesh " ( Gen. 1 2,24 ) . We note the three components : (1 ) break-up , (2 ) faithfulness to his wife , ( 3) one flesh , probably both narrowly in the sexual sense, and on about real people living together . God's choice for creating the woman was the man's loneliness. God says that it is " Not good for man to be alone" ( Gen. 1 2,18 ) . Therefore, he creates woman to be his " helper ." Thus we see that marriage is an order of creation . It is not a scheme God made ​​after the fall , to limit the exercise of what some see as evil or inferior. Nor is it an attempt to arrange legally an inevitable evil . Sexual Life is a good God has created , and he arranged the marriage as the right framework around sexual life - before the Fall . Marriage purpose is twofold: Firstly, the relationship between man and woman necessary for procreation , cf . 1 Genesis 1:28 : "Be fruitful and multiply, and fill the earth. " Secondly, the spouses mutually support each other , emphasized by the words " it is not good for man to be alone . " It is worth noting several fine sections about love and fidelity between spouses in a good relationship , including in Proverbs 5 and the Song of Solomon . Old Testament ( OT) prescribes no specific legal framework or form around marriage. Israelites used oral agreements about most legal matters , although the art of writing gradually became known. It appears that the marriage was an agreement between two families. Besides the marriage settlement was happy to questions about money and other benefits - it can speak of bride price. In later Judaism this was a sum of the bride should have as a reserve to live on if she should be sent away from the man , divorced. We hear of no written marital agreement in GT , however it says in Genesis 5 24 that a divorced woman is entitled to a divorce . The competent woman is then legally separated , and therefore not one who has escaped from the man. With regard to any new marriage , it was an important document . Everything in the Old Testament tells about weddings and marriage , not doing this to be a private contract between just the two. A wedding included the entire community, and any sexual contact before the wedding dismissed determined ( see eg . 2 Gen. 22:16 f and 5 Gen. 22.28 f) . In such cases, lost her husband by the law of Moses the right he would otherwise have had to divorce. Before we turn to the New Testament (NT ) , we note Testament examples on polygamy . About Solomon says that he had 700 wives, princesses , and also 300 concubines (1 Kings 11.3) . This was a violation of the law of Moses Kong , which prohibit kings having many wives ( 5 Mos 17). Now is not explicitly in the text that "many " were all than one , and we see nowhere any direct criticism of that David had several wives. Also Abraham took more wives after Sarah's death , neither this criticism in GT . 5 Although these are not directly criticized for his polygamy , we see distinct features in stories that it brought with it many problems : rivalry between wives , abused emotions, different treatment of children , fueled mm We return to a discussion of the case in the next section . 1.2 The New Testament

Statements about marriage in the NT builds on GT , especially Genesis . Now do not NT anywhere up marriage as a separate matter , but it touched on several occasions , For example, in the many exhortations to a clean life and in the sections on divorce and remarriage . When Jesus challenged in matters of divorce and remarriage , we see that he just pulls the Genesis word for "one flesh ." He tightens powerful impact of this in the face of Jewish divorce degenerate morals. He goes on a way behind the Law of Moses arrangements , and memories of the Creator's original intention ( Matt 19.1 to 12 ) . In this passage , Jesus is also the question about living single for the kingdom of God fault. He speaks of something, as the basis of the new Kingdom of God , can make marriage question for certain. He speaks of " those who have made themselves for the sake of the kingdom of heaven " (v. 12). This is hardly physical understanding , but about someone who has " renounced the modesty of the kingdom of heaven 's sake "as NT -05 renders it . Here is probably in line with what Paul writes about in 1 Corinthians 7 , where he recommends unmarried and widows to live solitary to victims all time prevalence of , and care for the kingdom of God ( 1 Cor 7.25 to 40 ) . But he also makes it very clear that not all Christians have been given the gift of unmarried ( v. 7). Therefore sins are not the marries , he says explicitly in verse 36 Paul also promises the marriage positive role and function, as he in 1 Timothy ' 4.1 to 8 letter warns those who " forbid people to marry ." In verses 4-5 he says that " whatever God has created [ also marriage ] is good , and nothing to be refused, if it be received with thanksgiving , for it being sanctified by the word of God and prayer. " This last is the way the church grounds to keep wedding at the church ; itself is the marriage of a creator arrangement as valid if it is bourgeois entered . NT does not discuss the issue of monogamy and polygamy explicitly. There is still clear that monogamy is assumed in several places. In 1 Corinthians 7.2 states that every man " Avoid fornication, let every man have his own wife , and each woman her own husband . " The condition is also evident in Jesus' little addition to 1 Genesis 2:24 in Matthew 19.5 , where He says that " the two shall become one flesh." The word "two" is not Old Testament Hebrew text, but is in the Greek Septuagint . We believe that Jesus had a special purpose in taking the with . He grabs the back to the situation as it originally was in the beginning , ie before Fall. We will in this context also mention a phrase from the letters to Timothy and Titus : It states that a bishop and elder must be " husband of one wife " ( 1 Timothy 3.2 and Titus 1.6) , and we must understand as a direct rejection of polygamy . The references have probably Also relevant to the issue of remarriage , which we will discuss in-depth later.


The Old Testament The Bible sees clearly negative on dissolution , including GT . Most bastant this is expressed in Malachi 2:16 : "For I hate divorce, says the Lord God." In correlation occurs among other phrases such as " covenant " and " faithless ", concepts that have both legal and religious tone . But the law of Moses was also a kind of constitution for a nation . It must take into account the hardness of heart , as Jesus put it in Matthew 19.8 . GT allows divorce in any case by two occasions: a) a man can divorce an unfaithful wife, who in principle are doomed together with the incredible man ( Gen. 3 20.10 ) and b ) when the man " has found some uncleanness in her: against him "( 5 Gen. 24:1) . In the latter case, the husband can give her a certificate of divorce , which gives her the right to remarry . It does not appear that the woman has a corresponding right to take the divorce. Such a difference was practiced by the Jews of Jesus' time . It is worth noting that the Jewish text interpretation regarding the divorce was that a man largely had a duty to divorce a cheating wife - which was connected with her principal was sentenced to death . He had for several Jewish lovtolkeres right interpretation not allowed to live with her ​​anymore . 3.2 The New Testament We know from numerous writings from the time of Jesus that the scribes were discussing just the wording of 5 Exodus 24.1 . How much would the of "something that offers him against " before he had the right to divorce from her? Rabbi Schammai and his school was very strict , and accepted only infidelity as grounds for divorce . Different was Rabbi Hillel school, which has become world famous for its liberal attitude , expressed in the phrase "there is reason enough that she has burnt porridge ." This discussion is clearly the background of the Pharisees question to Jesus in Matthew 19th They will tempt him and want him to place himself on the scale. He shocks them and disciples with very stringent response. Also disciples rears and draws the conclusion that the not good to marry on such terms ( v. 10). What did Jesus say? He was based in the creation story . he repeats 1 Genesis 2.24 with add " two ", and draws the following conclusion: "Therefore , it as God hath joined together , let not man put asunder " ( v. 6). The disciples ask what 5 Deuteronomy 24 as saying. Jesus responds with the famous words about the " hardness of heart " as the basis for permission to divorce. "But from the beginning it was not so, " he says . Then comes the word that we find in several places in the Gospels in slightly different terms : "He that is different from his wife, except for marital unfaithfulness , and marries another woman commits adultery . And whoever marries a divorced woman commits adultery " ( Matt 19.9 . See also Matthew 5:32 , Mark 10.9 to 12 and Luke 16:18 ) . Divorce is therefore not in line with God's original purpose for marriage , and therefore Basically not right. Now take Jesus , however, one specific reservations , " for any reason other than adultery ." This subsection referred to as "fornication clause " or " exception clause " and is included in Matthew 5.32 and 19.9 , but not in Mark or Luke . In Jesus, there is still no Divorce decree of infidelity. Just one of God's people , who have learned to know the forgiveness , the spouses also forgive each other's infidelity , but this does not make any claims. Paul takes up the question of divorce in 1 Corinthians . Their cultural background was quite different. Here they had temples where hundreds of temple prostitute sold their services. They appealed both to desire and to religious feelings. Therefore, using the Apostle 1 Corinthians 7 to relationship issues. 10 If the marriage turns whom Jesus categorically that it basically is not right to stand ( v. 10). Paul emphasizes that this is no advice from him , but a bid from Lord. Then he takes one caveat : In parishes with many mixed marriages (a non Christian and a Christian ) , it is conceivable situations where the non-Christian spouse insists on separated . Is it not possible to agree to continue the marriage , then get a rather passively go with the divorce. " A brother or a sister is not under bondage in such cases: but God hath called us to peace "(v. 15). Furthermore, he added that no one should look at such mixed marriages as unclean . is it possible , should a Christian just try to stay in a mixed marriage. There is the possibility that the non- Christians can be saved, v. 12-16. From this we see that the NT clearly says that a Christian should not stand . Nevertheless mentioned two explicit exception : If infidelity , the person is deceived stand , and if a non-Christian spouse insists on divorce, can a Christian go along with it . 3.3 Divorce as a relevant issue When we turn to the question , mind providing risk difficult situations in our own time , we remains committed to the Bible say about the matter - and other biblical concerns that recording . The high number of divorces constitutes a major problem today, both socially , familiar and personal. Up to half of all marriages are dissolved , with the this causes difficulties for the parties. Anyone who has been in counseling or counseling with spouses - or at least the kids - do something about what each divorce costs of human strains. Here Christian individuals and community immense challenges in meeting people in difficult life situations with the same warmth and care that Master even showed. Divorce is not the desire of God, but still allowed in some cases. We have seen that NT explicitly mentions two acceptable reasons: adultery and a non-Christian spouse who wants divorce. What about marriage that is characterized by violence or abuse or which one spouse has serious substance abuse ? In such cases, the spouses feel compelled to end the marriage - not least for the sake of the children and their own lives . We want to emphasize that the responsibility for the divorce then be placed with the spouse as the fundamentally failing its obligations to spouse and children. It is possible to argue that the breakup in these situations may parallel the reasons already mentioned . Choosing intoxication before the family can be understood as a fundamental betrayal of line of infidelity ( cf. Mt 5:32) . Abuse of a spouse can be just as devastating to a relationship which is that a non-Christian encounter of the person ( cf. 1 Cor 7.12 to 15 ) . For this is 1 Timothy's letter 5.8 relevant where Paul states that " whoever does not provide for his own, and especially for the house , he hath denied the faith and is worse than an infidel . " Either way, we emphasize that it is impossible to describe all the tragic situations can make a divorce to " the lesser evil ". To some degree , the individual must answer for his situation in obedience to the word of God , faith and conscience . Here we are called as Christians counselors to go along with people in a difficult situation - if possible, to assist in carrying each other's burdens. Now it can be said that both church history and our own time can show how exceptions ban divorce in the NT is used as a lever to justify divorce in a number of different occasions. We maintain that the Bible is very restrictive to allow divorce, but there are circumstances that are so special that even Christians do not see the option but going to divorce . In certain cases it may be an option to go to a temporary separation without removing the separation and divorce, so as to keep the door open to unde circuit God can intervene. The warning in 1 Corinthians 7.5 comes something else : there 11 it's about how two Christian spouses can choose to take a break in the sexual relationship " for to fasting and prayer . " In all cases, we are called to more than advice and opinions to the unhappy people , who often need practical help, care and support.


The Old Testament The law of Moses allowed remarriage after a legal divorce ( 5 Mos 24). Where it is said also that after divorce and remarriage is not possible for the woman to marry her first husband , for she is unclean ( v. 4). It " is an abomination before the Lord ," and will " lead sin ... over there land which the Lord thy God giveth thee for an inheritance. " Prophets writings refer to these laws when they compare Israel's apostasy from the Faith the Lord with infidelity in a marriage. After the law was not God could take them back again . But God still invites Israel to renew the covenant ( Jer. 3 and In 2.14 to 23 ) . Among the special requirements for priests in the Old Testament we find a prohibition against marry a divorced woman ( 3 Gen. 21.7) . We find therefore that GT dishes specific requirements priests , including in the marital area. An ordinary Israelite had the right to marry a divorced . 4.2 The New Testament NT seems to block the way for a new marriage after divorce. The main reason for this is that marriage by God is meant as a lifelong , committed relationship between spouses , and a new marriage after divorce will close the road to reconciliation with the first spouse . Christians will go to great lengths to facilitate continued , or resumed cohabitation . The issue affected including Mark 10.11-12 , Luke 16:18 , Romans 7.1 to 3 and 1 Corinthians 7:10-11, TLB , which all seem to reject any possibility of remarriage after divorce. There has been more discussion of Jesus' words in Matthew 5:32 : " But I say unto you, Whoever divorces his wife, except for marital unfaithfulness , the reason why she breaks marriage. And whoever marries a divorced woman commits adultery . " It is particularly the words " for any reason other than adultery " that provides an opportunity for discussion . Many interpreters argue today that there is a conflict between what Jesus really said and how primitive community portrayed his views . They think that Jesus categorically rejected all forms of remarriage . The clause is understood then as a later addition to Jesus original words . We can not vouch for this approach to biblical texts . This is not about what originally stood in the Gospels , but that the Bible writers deliberately chose to change Jesus' guidance. On this basis, we will also take those words ( "exception clause ") on seriously and try to understand them as they were meant when Jesus spoke them . Matthew is spoken into a Jewish - Christian context . The words of Jesus fell into a conversation with the Pharisees who asked, " Is it lawful for a man to divorce his wife any reason "( emphasis added ) . Presumably they would have him to judge between the relatively strict Schammai school and the somewhat more open Hillel school , and also clarify if Jesus was stricter than the law of Moses , so that they could get something to accuse him. Jesus replies not by supporting one or the other , but seizes back to God's original meaning of marriage , as previously pointed out. 12 Those who believe Jesus allows remarriage of the so-called innocent (or the party who is betrayed ) , to think that he says about the same as Schammai school - that allows him remarriage only after adultery by your spouse's side. It does, however disciples' reaction on the Chapter 19 bit baffling . They react violently to this marriage guidance and implied think that Jesus is very strict on this issue . Linguistically , the words " for any reason other than adultery" is linked both to the first paragraph and the both stages . Do we think that Jesus' words apply only to divorce , says the text is an absolute no to new marriage. If we associate the exception to both the divorce and the new marriage , the logical opinion that the stand for fornication , and shall marry again, not commit adultery . Although last solution is linguistically possible, we will reject it since in the light of all other texts consistently rejects remarriage . This is supported also by the fact that divorce by adultery was mandated by Jewish thinking. It is therefore possible that Jesus the exception clause to clarify that it is forced divorce for adultery not be accused of adultery and sin. It may If so, explain why the escape clause is only found in Matthew - a font that primarily addressed to Jewish Christians readers. Some discussion has also been about what Paul says about the matter in 1 Corinthians 7 There is little disagreement that the first part of verse 15 indicates a legitimate reason for divorce, so we previously shown: When a non-Christian spouse insists on distinction , as is the Christian spouse free to go along with it . A Christian is " not under bondage in such cases: but God hath called us to peace , " says the apostle . Some will understand the phrase " not under bondage " in the direction of that one then free both to divorce and to remarry - you are not bound anymore. We will maintain that such an understanding collide with the apostle's clear message in verses 10-11, which he has from Lord , where it says that a woman should not stand , and if she is divorced , she either remain unmarried or be reconciled to her husband. In the same chapter , we read in verses 27-28 : "Are you bound to a wife , seek not to be free . Are you bound to a wife , seek not a woman . But if you do marry, so sin not . " The discussion of these verses is about the phrase " not bound ". The words can refer to a single , one that is not yet married, or tied to a woman, and Paul urges in this case to consider living single. But the words " not bound " may more literally translated as " resolved from." On this basis it has been argued that the referral fixed - ie signs - a legitimate reason not sin by entering into a new marriage . This seems However, as an artificial interpretation in the light of the texts so consistently rejects remarriage - Among them verses 10 and 11 of the same chapter . Even those who find it possible to open remarriage when the divorce is legitimate, must maintain that the NT is very restrictive to allow divorce and remarriage . The foremost reason for this is - as previously stated - the possibility of forgiveness and reconciliation between the spouses. Christians should be able to ask for strength to forgive adultery , so that one can reconcile with your spouse again . On the basis of the texts we can not recommend remarriage . This action closes the possibility of reconciliation and continued relationship with the first spouse . To remain unmarried after a divorce is the NT recommends. This is a natural consequence of marriage is lifelong . Both husband and wife have been joined together by God himself . The issue we have discussed here are very complicated , while the responses have large impact on human life . On the whole , we are here to questions in each case is difficult and personally distressing . It is therefore important that individuals - often in conversations with a counselor - answers for themselves in obedience to the word of God , faith and its conscientious convictions. 13 4.3 Views on remarriage through church history Early Christian Church . The tendency in the early Church is clear: From Shepherd Hermas to Augustine we find rejection of divorce and remarriage . Some church fathers were so strict that they are most concerned question of a widow or widower is entitled to remarry. Clement of Alexandria accept divorce for fornication , but remarriage is acceptable only after the divorced are dead. Origen thinks similarly . A few exceptions exist . Ambrosiaster ( year 370 ) believed that the man ( not woman ) for a legal divorce due to adultery , was entitled to a new marriage . Augustin , which is that of Fathers who most elaborate discussed topic, could need to accept divorce for fornication , or if an unbelieving spouse demanded it . But he could not under any circumstances accept remarriage after divorce. With him also the recent Catholic teaching on marriage as a sacrament turned clear through. The reason for this is based on Ephesians 5:32 , the Latin word for " mystery " is the " sacrament ." Throughout the Middle Ages , we see two opposing tendencies. On the one hand, marriage and sexuality are considered negative. This led to the requirement of celibacy for priests and monasticism emerged. On the other hand, marriage is viewed as a sacrament and as any insoluble . Remarriage was fundamentally unacceptable. Another issue is that the church toward good payment could declare a marriage invalid. On this unfortunate way, opened a road for a new marriage. Reformation . Luther's views on remarriage , we must understand the background of the situation in Ages. He felt life had shown that for the majority of all was impossible to live sexually abstentions . When was it better with a regulated second marriage than they solve many compounds Catholicism marriage prohibition for priests , monks and nuns had caused . He believed that it was wrong to look at marriage as a sacrament . He understood the escape clause so that it also included the right to a second marriage for the party who is deceived or innocence . Luther had a fairly spacious understanding of " innocent " in this context. Luther goes in specific situations a long way towards accepting the divorce and remarriage . One finds in him openings for this far out over the two possible cases NT mentions for divorce. A certain casuistic tendency can be traced in Luther. That he set up long lists of possible causes that divorce is acceptable in terms of a new marriage . Most reformers generally followed Luther. Through Melanchthon font " The Treaty of papal power and supremacy " ( point 78 ) is part of the approval of Remarriage also been included in the Book of Concord , a font that is not included among the Norwegian Church confessions . The recent times. Orthodoxy came in Luther's footsteps in view of divorce and remarriage . But from the time of pietism came into a more restrictive view . In our century , the term " innocent party " has become much more critically . Psychological insight has shown that it is often the fault of both parties when it comes to a breakup, although it may make sense to talk about an innocent or betrayed party connection with specific infidelity. Today's scholars disagree about trying to understand the escape clause as a approval also for a new marriage . Many Bible critical exegetes argue that "Exception clause " is a later addition , without this meaning that they believe the church should reject remarriage consistent. Among the Christian leaders today are also those who claim that the purely exegetical not is room for remarriage in the NT , but the church today nevertheless have to open it . the reason is like the current situation is different from the situation at the time of Jesus and that we are in a different 14 cultural context. Some say that remarriage may be in the spirit of Jesus , even if they collide with Bible character. But also a traditional view of the possibility of remarriage , where it opened new marriage for those who have been betrayed or abandoned , currently has its advocates.

4.4 Current challenges related to remarriage

Bible committed , not only in theory but also in practical pastoral care . However, there are situations in which one biblical commandments may seem to collide with a other . If a man married a woman a short time and then got divorced . They had no children together. So he moves with another woman. They have children together, and seem to work well as a family , but they are not married . Then maybe the whole family saved . What should the do? It can be argued that the two should move apart, and the man should examine opportunity to reconcile with his estranged wife . On the other hand, this set of children point to take from them home, and distinguish them from either father or mother. this would obviously be unfortunate , not to say harmful. But living together , they can not continue , they must then either marry or move apart. We see seem to be forced to choose between a remarriage or a ' family ' division. Such ethical conflicts calls for thorough pastoral calls, and must be solved The face of God and of an open Bible . In outlining the case, we think that the interests of children situation ( cf. 1 Tim 5:8) must lead a principled rejection of remarriage . In other cases, it may be more difficult to find a good solution. In addition to the above example , there are numerous other issues that should be discussed .

We will attempt to address some of these :

4.4.1 . Marriages by previous marital cohabitation

As previously pointed out , a marriage otherwise than cohabitation . It is also important for how we view a dissolved cohabitation . We are in this case not facing a divorce, although we will not deny that those involved may experience cohabitation so . Since a dissolved cohabitation can not be viewed as a divorce , can not Christian ethics reject the possibility that former cohabitants may enter into marriage. It is not about remarriage . We realize , however, that such guidance can be experienced unfair. We can get the situation that we accept that a woman - who for several years has been cohabiting and children from this relationship - married, while another woman, who might just married in a few months are advised not to remarry . Particularly challenging will be if the divorced woman not professed belief when the marriage broke down . This is not to say that Christians in all situations should recommend that former cohabitants marry itself . Particularly important considerations involved children. These may be the losing party when parents start a new life together . In some situations, it may be wise to refrain from , or at minimum delay , to enter into marriage after a previous cohabitation. This is especially If cohabitation was well established and long-lasting. One reason may also be desire to emphasize and strengthen marriage special position and status. 4.4.2 New Believers with several unions behind them Some will justify a yes to remarriage as follows : If one do seriously remission real forgiveness , a wholly put a line through the past - including any previous divorce - and let the " sinner " live on as a "free" man or woman. If God has forgiven and forgotten sin , then should not we remember it and hold it against the one that is going to marry again . "Therefore , if anyone is in Christ , he is a new creation , the old has gone, the all things have become new "(2 Corinthians 5:17) . To this we answer : It is true that sin is forgiven and forgotten when people seek God in repentance and faith. But creating arrangements , marriage is primarily an interpersonal side. And traces of a previous marriage is there too with a novice . Dem can not outrun . One has no social right to it , just as one can outrun financial liabilities one may have. Before God we can say that all the saved is as if we are " without an past . " But creating planet - to each other - we always carry the past and tracks with Us . And these we must deal with . With regard to the possibility of a new marriage , we therefore no fundamental difference between the divorce took place before or after conversion . At the same challenges such situations to meeting new believers in a warm and inclusive manner.

4.4.3 Forced marriage

"To force someone into marriage is prohibited by Norwegian law and violates basic human rights " ( Introduction to the conventions and the laws of marriage ) . Forced marriage has not traditionally been considered a major problem in Norwegian culture. But we meetings in our international work and not least among immigrants in our own country . A fundamental concern of the Universal Declaration of Human Rights of 1948 is that marriage shall be entered into voluntarily. Article 16 (paragraph 2 ) states that "Marriage shall be entered into the free and full consent of the intending spouses . " This legislation is clear and turns states that any marriage entered into under duress is void under the law ! The provision includes both mental and physical coercion. Whether or not a marriage is valid or invalid is therefore a matter for the Court. When we our work will be in contact with people who claim to be victims of forced marriage , the be appropriate to refer to this legislation. There are also various agencies that can assist people who believe they have been victims of forced marriage , including " Expert Team on forced marriage . " Although the law is clear in this area , we can see that it is difficult to handle specific cases. As counselors and supervisors we are not able to determine if people have broken out of a forced marriage . Here we refer to the police and Prosecution. What we can provide is to be a sounding board and supporter of people who may have come in such a situation. How do we then to those who have been disbanded his " forced " by the marriage is invalid ? In our opinion, a void marriage is not to be understood as a Biblical marriage. A person who has been released from such a relationship , is thus free to marry . Whether we focused guidance counselor will recommend a second marriage , however, will have to be considered the basis of a broader basis.

4.5 In the face of people who are married again

There are differing views among Christians on remarriage . Also within the NLM has been part shade . Some have argued for an " old - Lutheran " view and accepted the second marriage for the party which is betrayed in connection with infidelity. Although an organization must be able to expect loyalty among employees and officers , it is also important to respect different views - and deal with it properly. Increasingly , we in the Christian work come into contact with people who are married again. Some ask whether a restrictive view of remarriage means to claim that these are living in sin . Some have argued that they must stand again to be saved. We can not see that This understanding is supported in the Bible. There is a big difference between maintaining that the Bible says no to remarriage and joining the conclusion that divorce is necessary for those who choose to marry itself again. We will in this context to emphasize that the law of Moses allowed remarriage . The provision of 5 Exodus 24.1 to 4 that a divorced woman had the right to divorce , gave her the opportunity to enter into a new marriage , but forbade her later to return to his first spouse ( cf. Jer 3:1) . There is reason to believe that both Jesus and the early Christians met people who were married for the second time - in line with current guidelines. Based on the Gospel texts , there is little likely that Jesus meant that those living in an invalid marriage, and thus adultery . No biblical texts encourage people who were married for the second time to divorce. From time to time we will meet people who are married again - or have married a divorced - and have found that they have acted wrongly . We will encourage competent to confess their sin , repent and ask God and people for forgiveness . Some will in turn ask whether they should continue this marriage or divorce. We do not think it is for God's will to recommend divorce. For the new marriage is valid under Norwegian law - and for the matter for the law of Moses . One should not try to correct a sin by doing a new sin. Here is one in an ethical conflict where a matter is trapped between different ideals. one is again have to choose between evils. Some Christians have , for various reasons , decided that the Bible allows them to marry itself again. The reasons may be different . Consideration of any children and their need to Growing up in a whole family can record. There are examples of people consulted with Christian leaders and been advised to remarry , often from a different understanding of Bible verses than the one we advocate here . In the face of differing views on the issue of remarriage , we do not want to equate different written interpretations. On the other hand, we show respect and understanding for those who argue that the Bible allows remarriage of the party who is betrayed . When we realize that it 's here different written interpretations based on a conservative biblical , we must also show a willingness to give these rooms our organization. This applies both to those who stand for such a view , and those who have chosen to marry itself again. In Chapter 6 , this more closely discussed . It should also be noted that there are argument in support of remarriage is basic Bible critically , and that we will reject determined. An additional challenge in the face of people who have chosen to remarry , the psychological . Maybe someone will later see the faults of others more clearly than their own, and come to the conclusion that even the " innocent party ". It may also be possible to counselors with at reasoning , while a self alone will put the matter forward . Here we instigate pastors and preachers to be cautious about giving someone the certificate that they were " innocent " signs, and do not recommend anyone to contract a new marriage. However, we are aware that there are examples where it is relatively clear which of the parties should bear the main responsibility for the marriage went pieces. This is especially true when infidelity is involved. Then it will often be evident that the is a party who was deceived and betrayed party . It is therefore important that a counselor is not are quick to point out that there are always two sides of a coin.

4.6 A community perspective on remarriage

"It is not good for man to live alone ," said the connection with the institution of marriage in the Garden of Eden ( Gen. 1 2,18 ) . Thus we understand that divorced people may wish to marry itself again. Yet we meet thus a number of biblical texts that rejects remarriage . These committed and must be decisive. It is also important not to have a proviso that life is only meaningful to those who live in a marriage. It may be appropriate to point out that The Bible also has some lyrics that promises the blessing of living a life alone ( 1 Corinthians 7). The number of divorce ( and subsequent new life together) has increased in recent decades in Norway . The creates a lot of pain in many people's lives. Often a new marriage no good solution. several American investigations , including referenced by the research project " The National Marriage Project » the University of Virginia, shows that the divorce percentage is significantly higher among those married for the second time than those who are married first time ( similar studies have so far not published in Norway ) . The researchers claim that it is a myth that people learn from their mistakes from first marriage and being happier next time. Besides the individual consequences of the many broken relationships, the collective consequences of today's many divorces predominantly negative - in the form of sick leave , increased government spending and , not least, the problems involved children. The issue of remarriage should therefore not be reduced to a question of whether it will boast experience increased quality of life by a second marriage . It is also necessary to reflect on situation for any child and social development in general. We should have a short collective perspective. Remarriage is not just about what the individual who has undergone a Divorce thinks is best for him or her, it is about what kind of society we want. Perhaps a consistent rejection of remarriage mean that people see with more severe on both marriage and cohabitation itself . It had been a great gain for society. People should have as a basic approach to marriage that they only have a only option , and that divorce (and remarriage ) is not a real possibility. In our time should church more than ever to fight for the value of truth , even when it costs.

Final comment :

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