The relationship between religion and divorce is complex and varied. This article attempts to summarize the dominant view in some of the world's major religions.
Video Religion and divorce
Christianity
The vast majority of Christian denominations affirm that marriage is meant as a lifelong agreement, but varies in their response to its solubility through divorce. The Roman Catholic Church treats all sacramental marriages that are perfected as permanent during the life of the spouse, and therefore do not allow remarriage after divorce if the other couple is alive and the marriage has not been canceled. However, divorced Catholics are still allowed to participate fully in church life as long as they are not yet remarried against the law of the church, and the Catholic Church generally requires divorce or civil cancellation procedures to be resolved before considering a case of cancellation. Annulment is not the same as divorce - it is a statement that the marriage was never valid from the start. Other Christian denominations, including Eastern Orthodox Churches and many Protestant churches, will allow divorce and remarriage even with ex-wife alive, at least under certain conditions. In a society practicing Puritanism, divorce is permitted if one couple in marriage is not completely satisfied with the other, and remarriage is also permitted. The Church of England also took the path of indissolublist until 2002, when it agreed to allow divorced people to remarry in church in extraordinary circumstances.
The biblical commentary on divorce comes primarily from the Gospels of Matthew, Mark, Luke, and Paul's letters. Jesus taught about the issue of divorce in three Gospels, and Paul gave a rather extensive treatment of the subject in his First Letter to Corinth chapter 7: "Let not the wife leave her husband... do not let him put him away from his wife" (1 Corinthians 7: 10-11), but he also includes the privilege of Pauline. He once again alludes to his position on divorce in his Letter to the Romans, albeit an allegory, when he states "For a woman who has a husband bound by law to her husband during her life... So if, while her husband lives, she marries a man another, he will be called an adulterer â € (Romans 7: 2-3).
In Matthew 5: 31-32, Matthew 19: 1-10 and Mark 10: 1-5, Jesus came into conflict with the Pharisees about divorce about their famous dispute between Hillel and Shammai on Deuteronomy 24: 1-4 - as evidenced in Nashim Gittin 9:10 of the Mishnah. Did Jesus' answer to the Pharisees also relate to Christians? Are the Christians who adopt these teachings, the Jews? The differences of opinion about these questions usually arise over whether Jesus opposed the Mosaic Law or only some of the Pharisee's point of view, and whether Jesus only spoke to Jewish audiences or expanded his audience to include Christians, such as "all nations" as in the Great Commission. Since Deuteronomy 24: 1-4 does not entitle Jewish women to directly begin divorce (See Agunah ), does Jesus' answer "at home" to his students extend women's rights or do them only acknowledged that some Jewish women, such as Herodias who divorced Herod Boethus, wrongly took the rights because Jewish women were assimilated by other cultures? (See Matthew 14: 3-4, Mark 10: 10-12.) In other words, did Jesus limit his statement to the questions of the Pharisees, and did he appeal to his own authority by refuting the oral authority of the Pharisees with the formula " You have heard... But I say to you "in Matthew 5: 20-48? The phrases used by Jesus such as "You have heard", "been spoken", "it is written", "have you ever read", "keep the commandments", "why do you violate the commandments with your tradition?" and "what did Moses command you?" seems to suggest that Jesus generally respected the Hebrew Bible and sometimes opposed the Pharisees' Opinions. He criticized the Pharisees.
Maps Religion and divorce
Buddhism
Buddhism has no religious concept of marriage (see Buddhist view of marriage). In Buddhism, marriage is a secular affair, subject to local customs.
Islam
According to the Qur'an, marriage is meant not to be limited in time, but when marriage harmony can not be achieved, the Qur'an allows couples to end marriage (2: 231). Divorce in Islam can take many forms, some initiated by the husband and some initiated by the wife. The main traditional law categories are talaq (rejection), khul? (Reciprocal divorce), divorce and judicial divorce. The theory and practice of divorce in the Islamic world vary by time and place. Historically, divorce rules are governed by sharia, as interpreted by traditional Islamic jurisprudence, and they differ depending on the law school. Historical practice is sometimes different from legal theory. In modern times, when personal (family) status laws are codified, they are generally fixed "within the orbit of Islamic law", but the control over divorce norms shifts from traditional jurists to the state.
Judaism
Judaism has always accepted divorce as a fact of life, though unfortunate: eg., See Deuteronomy chapters 22 and 24. Judaism generally argues that it is better for couples to divorce than to remain together in a state of bitterness and strife. It is said that shalom bayit (domestic harmony) is the desired country.
In general, it is accepted that for Jewish divorce to be effective the husband must submit to the wife, and not vice versa, the divorce bill, called gain, which also acts as proof of divorce. From ancient times, getting considered very important to show all those who need to have proof that the woman was actually free of previous marriage and free to marry again. In Jewish law, in addition to other things, the consequences of a woman remarrying and having a child while still legally married to another are very important: the child will become a mamzer, to be avoided in any way. Also, she would commit adultery if she remarried while still legally married to another. An enactment called Herem de-Rabbenu Gershom (literally, Rabbenu Gershom's prohibition) - was universally accepted throughout the European Jewish community - forbidding a husband from divorcing his wife against his will.
In the divorce of Jewish law is the action of the parties in marriage, which is different from the approach adopted by many other legal systems. That is, Jewish divorce does not require a court decision. The function of the court, in the absence of agreement between the parties, is to decide whether the husband should be forced to give get or for the wife to receive get . But, irrespective of such rules, the parties remained married until the time the husband actually provided get .
Jewish law, in essence, requires no evidence or even moral or other false accusations by either party. In the first place, as mentioned above, if both parties agree to divorce and follow the prescribed procedure, then the court does not need to assign responsibility for the termination of marriage. In second place, if one party does not want to continue the habit along with another is reason enough for the divorce. (Others, it is said, there will be rape of the woman.) In this sense, this is a "no-no" approach to divorce. This approach has been accepted for thousands of years. It was an approach advocated by Hillel's followers, a very influential school of thought in ancient Judea, which preceded the present era. This is an approach that is now generally accepted in most, if not all, Jewish communities around the world.
On the other hand, the refusal of a husband to give his wife (documents) can be a motive for pure revenge or even extortion. This situation has resulted in many social problems in modern times. For example, when a pre-marriage agreement can be executed in civil courts, the appropriate provisions can be made to force the husband's husbanding in the event of a civil divorce. A woman who has been denied a get is usually referred to as "agunah".
A wife can begin the process of divorce for several reasons (including lack of satisfaction in her sexual life). However, this right only applies to petitioning the court to force her husband to divorce her. Also see Jewish Attitudes to Divorce . and Get in Legal Conflict.
Furthermore, from a philosophical and mystical point of view, divorce is a very important and complex unique procedure, because it cancels the holiest connections that can exist in the Universe (similar to the relationship between a person and God). Because of the danger of illegitimate child birth (mamzerim) if the process is not done properly, and because the divorce law is extraordinarily complex, this process is generally supervised by experts.
In some Jewish mythology, Adam had a wife before Eve was named Lilith who abandoned him. The earliest historical documentation of this legend appears in the 8th-10th century Abi of Ben Sira . Whether this particular tradition is older is unknown.
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Greek Mythology
After discovering he intended to marry Glauce; for what Jason says is political relations; Medea killed Glauce and his father in a burning gown; Instead of killing his own children, Tisander and Alcimenes feared they would be imprisoned. After that he went to Athens by dragon train given to him by his grandfather, Helios.
Wicca
The Wiccan equivalent of divorce is described as handparting . Wiccans have traditionally seen a high priest or high priest to discuss things before the divorce. However, handling (marriage) is a peaceful mess should not be done by hand.
Unitarian Universalism
In Unitarian Universalism, divorce is permissible and must be a decision by the individual and is seen as the end of the transitional rite. Such divorce sometimes takes the form of a divorce ritual since the 1960s. Divorce is mostly seen as a life choice.
References
Further reading
- Amato, Paul R. and Alan Booth. Generation at Risk: Growing in the Upheaval Family Era. Harvard University Press, 1997. ISBNÃ, 0-674-29283-9 and ISBNÃ, 0-674-00398-5. Reviews and information on [1]
- Gallagher, Maggie. "Removal of Marriage." Regnery Publishing, 1996. ISBNÃ, 0-89526-464-1.
- 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.
- 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. [2]
- US. Department of Health and Human Services. Divorce Survey [3] (outdated link).
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