the Christian view of divorce found their basis both in biblical sources which came to the giving of the law to Moses (Deuteronomy 24: 1-4) and political developments in the Christian world shortly after the standardization of the Bible. According to the synoptic Gospels, Jesus emphasizes the eternity of marriage, but also its integrity. In Matthew Jesus says, "Because of the hardness of your heart Moses permitted you to divorce your wives, but from the beginning it is not so: And I tell you that whoever divorces his wife, except for fornication, and marries another, commits adultery." The apostle Paul agrees but adds an exception, known as Paul's privilege. The Catholic Church forbids divorce, and allows for cancellation (a finding that marriage was never lawful) under narrow circumstances. Eastern Orthodox Churches allow divorce and remarriage in churches in certain circumstances, although the rule is generally more restrictive than the rule of civil divorce in most countries. Most Protestant churches prevent divorce except as a last resort, but do not really prohibit it through church doctrine.
The Christian emperors, Constantine and Theodosius restricted the base of divorce with a serious reason, but this was loosened by Justinian in the sixth century. After the fall of the empire, family life was governed more by ecclesiastical authority than civil authority.
Video Christian views on divorce
Gereja Katolik Roma
Although marriage has not yet been declared, the sacraments established, in the ninth or tenth century, the divorce rate has greatly diminished under the influence of the Roman Catholic Church, which considers marriage to be instituted by God and Christ can not be separated by mere human action. Marriage is then defined as a sacrament, beginning in 1208, when Pope Innocent III obliged members of other religious movements to recognize that marriage is a sacrament as a condition for re- admission to the Catholic Church. In 1254, Catholics accused the Waldens condemning the sacrament of marriage, "saying that married people commit sins if they come together without the hope of offspring". In 1439 the Council of Florence defined the marriage as a sacrament, establishing the development of doctrine from twelve centuries ago and describing marriage as 'inseparable' "because it signifies the unity of Christ and the indivisible church." The following section, "Although the separation of the bed is legitimate because of fornication, it is not legal to contract other marriages because legally contracted marriage contracts are immortal."
Although divorce, as it is known today, is generally permitted in Western Europe after the 10th century, separation of husband and wife and marital cancellation has been recognized. What today is called "separate maintenance" (or "separation of law") is called "divorce a mensa et thoro" ("divorce from bed-and-board"). Husbands and wives are physically separated and forbidden to live or live together; but their marriage relationship is not completely over. The civil court has no power over marriage or divorce.
The Catholic Church has historically fought against the legalization of civil divorce in Catholic countries. For example, when the Spanish Republican Party legalized a divorce in Spain for the first time, Pope Pius XI wrote: 'New Spanish law, with the destructive revelation of divorce, dared to defame the family sanctuary, instilling, by the dissolution of the domestic society, from the most devastating destruction to civilian welfare. '
Canonical Law makes no provision for divorce, but a nullity declaration can be given when evidence is generated that important conditions for contracting a legal marriage do not exist - in other words, that the sacrament does not occur due to some obstacles. The grounds of cancellation are determined by the authority of the Church and applied in ecclesiastical courts. Annulment is known as "divorce a vinculo matrimonii," or "divorce of all marriage bonds," for the canonical causes of the barriers that exist at the time of marriage. "Because in cases of total divorce, marriage is declared invalid, because it has completely violated the law of ab initio ." The Church argues that the sacrament of marriage yields one in two, inseparable from one another: "Scripture affirms that men and women are created for one another: 'It is not good that the man should be alone.' The woman, 'the flesh of her flesh,' the same position, which is nearest in all things, is given to her by God as' a companion friend ', thus representing the God who comes from our help.' Therefore a man leaves his father and father mother and union with his wife, and they become one flesh. 'God Himself indicates that this signifies the unity of unity from their two lives by recalling what the Creator's plan had been' at first ':' So they are no longer two, but one flesh. ' "Since husband and wife become one. The married person, that unity can only be seen as invalid if the parties are incorrectly entering marriage at first, in which case marriage is not legally present.
In 2016, Pope Francis published Amoris laetitia . However, there is no renewal of the Roman Catholic Canon Law as a result of this apostolic counsel relating to the acceptance of Holy Communion by divorced and remarried ones living with "more uxorio".
Maps Christian views on divorce
Eastern Orthodox Church
Eastern Orthodox Churches recognize that there are times when it is better that couples part ways, and allow for remarriage in the Church, even though the divorce rule is tighter than civil divorce in most countries. For Eastern Orthodox, marriage is "inseparable" because in it should not be broken, a breach of such union, which is considered sacred, becomes a violation resulting from adultery or the absence of one of the prolonged pairs. Thus, enabling remarriage is an act of mercy of the Church against sinful humanity. The very low divorce rate among Orthodox Christians in Greece may show that the same can be said for Orthodox Christians in the US. However, US tariffs can not be deduced. The actual divorce rate may be somewhat higher because a civil divorce is obtained without the accompanying ecclesiastical divorce. Individual divorce is usually allowed to remarry even though there is usually a penance imposed by their bishop and the service for the second marriage in this case is more of a conversion than happy. The Orthodox Church has traditionally asserted that "it blessed the first marriage, did the second, tolerated the third, and forbade the fourth". The widow couple were allowed to remarry without reaction and their second marriage was considered as blessed as the first. One exception to this rule is their pastor and wife. If a married minister dies, it is expected that his widow will not marry again. Widowed pastors are not allowed to remarry and often end up in monasteries.
Oriental Oriental Orthodox
Oriental Orthodox ChurchThe Oriental Orthodox Church is heavier than the Eastern Orthodox Church in terms of divorce and adopts the middle position between Rome and Constantinople, allowing it only in the case of adultery. This position applies to both Coptic and Armenian.
Protestant conservative church
Many evangelical and Protestant conservative churches, like some Baptists, strongly opposed divorce, saw it as sinful, showing Malachi 2:16 - " 'Because I hate divorce,' said Yahweh, God of Israel, 'and he who covering his clothes with violence! ' says Yahweh of Armies. 'Therefore keep your spirit, that you are not dealing with dangerous ' "(WEB). But interfaith marriages are handled differently in Ezra 9-10 and 1 Corinthians 7 (Pauline privileges). The Protestant scholar Bill Heth stated that this is a majority view.
The Westminster Confession of Faith
Westminster Confession of Faith (WCF), which is a secondary standard of the Presbyterian Church, allows divorce under certain circumstances. In chapter 24, section 5, states that a marriage contract may be dissolved in the case of adultery or neglect, citing Matthew 5.31 as evidence.
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints (LDS Church) formally prohibits divorce. The LDS Church encourages its members to address marital matters before they lead to cancellation or divorce, but allows both practices in situations of infidelity or other serious cases. Divorce is considered to be a severe social stigma, and Church authorities maintain that "Latter-day Saints do not need divorce - there is a solution to marital problems." The LDS Church Policy allows members to seek independent civil divorce from ecclesiastical authorities, but cancellation of temple sealing can only be done with the special permission of the First Presidency of the Church.
The LDS Church prevents divorce primarily because of its theology of the family. The early church leaders taught that God himself lived in a family and with a wife. Tim B. Heaton, a sociologist from Brigham Young University, explains, "The main principle in Mormon Theology of the family is that, given the right circumstances, family relationships will be enshrined in heaven."
Latter-day Saint culture places an extreme emphasis on success in family life, which leads to high expectations for marriage success. David O. McKay, former President of the Church, stated that "no other success can compensate for failure at home." Church publications often publish articles that instruct members on ways to improve marital life, and, on rare occasions, will become politically involved when marriage institutions are threatened by proposed public policies. The General Authorities of the Church have repeatedly warned against the impermanent view of marriage. "[The marriage view] as a mere contract that can be put into pleasure... and disconnected at first difficulty... is a worthy crime, especially where children are made to suffer." In 2007 Dallin H. Oaks, a senior member of the Quorum of the Twelve Apostles, and a former judge at the Supreme Court of Utah, has counseled church members that "the weakening of the concept that marriage is permanent and valuable has far-reaching consequences."
Latter-day Saint couples (either with or without the sealing of the temple) were found to have a slightly lower divorce rate when compared to Protestants and Catholics, and significantly lower levels when compared with those who did not express religious preferences. The following is a chart showing the divorce rate among religions with data copied from the "Religion and Family" studies conducted by Team B. Heaton and Kristen L. Goodman.
The lower divorce rates among Latter-day Saints may be due to strong family culture, difficulty securing sealing cancellations, and other religious influences. Al Thornton, of the University of Michigan, commented that, "With his theology and his unique heritage of marriage, family, and children, it should not be surprising to find that Mormon behavior differs from the wider community." Certain unique doctrines for Latter-day Saint theology can help explain the lower divorce rate among active members. These doctrines include the literal parent of God the Father, the eternal nature of the family, and the requirements of successful temple marriage to obtain salvation. For Latter-day Saints, divorce is a "very serious work", both socially and religiously.
Various factors have been shown to decrease divorce incidents among church members, including church activities. Heaton said that, "Overall, church attendance is associated with lower marital rates and divorce, [and] the probability of a higher marriage after divorce." Research shows that the most important statistical variable affecting the degree of dissolution of Latter-day Saint marriage is marriage in the temple, with some studies finding that non-temple marriages performed by Latter-day Saints are almost five times more likely to lead to divorce than are marriages the temple.
The Encyclopedia of Mormonism states that "[t] he distinguishes between (1) civil marriage, which applies to" time "(until the divorce or death of one spouse), and (2) temple marriage, or sealing, inaugurated by the authority ecclesiastical, ecclesiastical, ecclesiastical, ecclesiastical, ecclesiastical, ecclesiastical, ecclesiastical, ecclesiastical, ecclesiastical ecclesiastical church that is binding to "time and all eternity." In order for marriage to be considered eternally binding, it must be done in the Latter-day Saint Temple by legitimate temple workers. because Latter-day Saint marriages performed in the temple have less than 7% chance of dissolution.
There is some debate about the validity of these numbers. The LDS church itself notes that "In reporting their findings, the two researchers noted that if there are any measures of religious commitment that are comparable to temple marriages among other religions, statistics for those groups may also be more profitable." This statistical accuracy is also disputed on the grounds that the process required to obtain artificial temple recommendations artificially confines the test group to those who are less likely to divorce. For example, a temple recommend requires Church members to distance themselves from premarital sex, behavior associated with higher divorce rates. This statistic also fails to account for couples who enter into temple marriage and then obtain civil divorce, but fails to file cancellation of temple fencing. However, many studies show a strong connection in Latter-day Saint culture between temple marriage and lower divorce rates, and that among the members "marriage in the temple [is] the most resistant to divorce."
To obtain cancellation of temple fencing, permission from the First Presidency is required. Applicants for divorce are required to submit a request for cancellation of sealing through their local ecclesiastical authority, including information about spouses, and personal appeals. The cultural impact resulting from divorce on LDS pairs is significant. Church leaders have stated that "every divorce is the result of selfishness in one or both," and that selfishness is the main cause of marital stress and divorce. Divorced Latter-day Saints can report feelings of alienation from fellow church members and some Latter-day Saints can see divorce as a "sign of failure".
See also
- The biblical law in Christianity
- Explains Law # Divorce
- Get (divorce document)
- The Jewish view of marriage
- Pauline privileges
- Petrine privileges
- Religion and divorce
- Talaq (Nikah)
References
Further reading
- Gallagher, Maggie. "Removal of Marriage." Regnery Publishing, 1996. ISBNÃ, 0-89526-464-1.
- Haltzman, Scott. Secret of Happily Married Men: Eight Ways to Win Your Heart Forever Wife. John Wiley & amp; Sons Inc., 2005 ISBNÃ, 0-7879-7959-7.
- Lester, David. "Time Series Versus Correlation Regional Level of Personal Violence." Death Study 1993: 529-534.
- McLanahan, Sara, and Gary Sandefur. Growing with Single Parent; What Hurts, What Helps . Cambridge: Harvard University Press, 1994: 82.
- Mercer, Diana and Marsha Kline Pruett. Your Divorce Advisor: A Lawyer and Psychologist Guides You Through the Law and Emotional Landscape of Divorce. Fireside, 2001. ISBNÃ, 0-684-87068-1 and ISBNÃ, 978-0-684-87068-7.
- Morowitz, Harold J. "Hiding in the Hammond Report." Hospital Practice August 1975; 39.
- National Statistics Office (UK). Statistics of Death: Childhood, Infant and Perinatal, Review of the General Registrar on Deaths in England and Wales, 2000, DH3 Series 33, 2002.
- US. Census Bureau. Marriage and Divorce. General US survey information. [3]
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