Divorce and remarriage statement
The following statement was prepared in 1950 by the Arranging
Brethren of the Birmingham Central Christadelphian Ecclesia of that time; the
author of this book having a part in drafting it. It appeared in "The
Christadelphian" for July, 1950.
In dealing recently with a case of divorce and re-marriage,
the Arranging Brethren of the Birmingham Central Ecclesia have given long and
anxious consideration to the principles which should govern our attitude in such
cases. Similar problems have arisen in other ecclesias and in existing
circumstances may be expected to arise more frequently. It has therefore been
suggested to our Arranging Brethren that a statement of the principles which
have guided us in dealing with our own case may be of some service also to
others.
A declaration of these principles was contained in a statement
considered and endorsed by the Birmingham Central Ecclesia at special
meetings... the declaration being in the following terms:
(1) The sanctity of the marriage relationship is set forth by
Jesus and by his Apostles in very exalted terms. Its unique quality compared
with other standards is based upon the fundamental principles expressed in
Genesis (Gen 2:24) and is also set forth ideally in the union of Christ with his
Church. In Revelation there appears the vision of the Marriage of the Lamb to
his bride, for which marriage "his wife hath made herself ready" (Rev
19:7,8).
(2) The duties and obligations of husbands to wives and wives
to husbands are also set forth with impressive beauty by Paul, notably in the
Epistle to the Ephesians (Eph 5:22-23) in which the love of Christ for his
Church, and his giving of himself for it, is exhibited as the ideal to be
emulated by wives and husbands.
(3) The teaching of the prophets reinforces these exalted
views. For example, in Hosea the enormity of the sin of adultery applied in
figure to Israel is denounced with severity on the one hand, while the appeal to
the back-sliding nation to forsake this evil way and return to the Lord is made
with extraordinary tenderness of thought and feeling. In the prophet Malachi,
there is the passage, "The Lord the God of Israel saith that he hateth putting
away", and the context makes it clear that God detests the insincere repentance
on the part of any Israelite who has dealt treacherously with the wife of his
youth. The teaching of Jesus himself as to the duties and obligations of the
married state is set forth in several places in the gospels. In the Sermon on
the Mount, Jesus sets his own teaching against what was said of old
time.
(4) According to Mat 5:31, Jesus said: "It hath been said,
Whosoever shall put away his wife, let him give her a writing of divorcement.
But I say unto you, That whosoever shall put away his wife, saving for the cause
of fornication, causeth her to commit adultery: and whosoever shall marry her
that is divorced committeth adultery."
In Mat 19:3-5, in answer to the question put to him by the
Pharisees, "Is it lawful for a man to put away his wife for every cause?" Jesus
took them back to the divine intention at creation: "Have ye not read, that he
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 not man put asunder" (v
6).
To the second question by the Pharisees, "Why did Moses then
command to give a writing of divorcement and to put her away?" Jesus replied
that it was due to the hardness of men's hearts that Moses suffered this
precept. This teaching maintains uncompromisingly the sanctity of the marriage
relationship as set forth throughout the Scriptures.
(5) The disciples were astonished at the uncompromising nature
of these declarations by Jesus, when according to Matthew, after he had thus
declared himself, they remarked, "If the case of the man be so with his wife, it
is not good to marry". The Lord's answer is of great significance. He recognizes
that the standpoint he has put forward is beyond the strength and determination
of some; he did not modify in any way what he had already taught, but added, "He
that is able to receive it, let him receive it".
(6) It is plain from this teaching that estrangements between
husbands and wives whenever and wherever they exist are incompatible with the
high standard of conduct which the Scriptures thus set forth, and still more so
is the existence of separation and the pursuit of divorce. In the light of this
exalted teaching, it is considered that where estrangement is threatened between
husband and wife it is a Christian duty to seek patiently and actively a renewal
or resumption of normal relationship. Not only is this the duty of husband to
wife and wife to husband but of those whose relationships to these would enable
them to offer wise counsel with patient understanding and due recognition of the
frailty of human nature. Where estrangement followed by separation has already
taken place, and while re-union is still a possibility, the pursuit of divorce
proceedings and re-marriage is a negation of the teaching of the Lord, inasmuch
as the successful pursuit of such proceedings removes for ever the possibility
of reconciliation. These considerations apply with added force where there are
children.
*****
A great change having taken place in current social standards
as regards marriage contracts, and ignorance of Scripture teaching having become
increasingly widespread, we believe it is essential that all applicants for
baptism should assent to these principles; that with applicants who have
previously been divorced, or having been divorced have re-married, this assent
is especially necessary; and that before baptizing such, special consideration
should be given to their knowledge, state of mind and general outlook regarding
these principles. There is additional need to emphasize this course of action
because of the recognition of desertion by the State as a valid legal ground for
seeking divorce.
Acceptance of these principles should be required of all our
members, but when a brother or sister fails to observe them there inevitably
arises a separate and more difficult question. What action should the ecclesia
then take? It is in the answer to this question that different points of view
are found. There are those who would lay down a rigid rule which would
disfellowship any brother or sister who obtains a divorce or marries a divorced
person in all circumstances except those provided for by the "exceptive clause"
recorded by Matthew. It would follow from this that any brother or sister so
offending could only be received back into fellowship if he or she separated
from the other party to the marriage. Those therefore who wish to lay down a
rigid rule must face this consequence of it and must be prepared to call on the
parties to separate. It should be borne in mind, however, that there are
circumstances in which separation creates more problems than it solves, and many
brethren and sisters are, therefore, unwilling to commit themselves irrevocably
to a rule which would require separation as a condition of continuance in
fellowship without regard for or any consideration of such circumstances. It is
the unanimous view of the Arranging Brethren that we ought not so to commit
ourselves.
While it must be recognized that divorce obtained by a brother
or sister on any ground except that allowed by Jesus is a sin which cannot be
overlooked, the ecclesia should not exclude the possibility of repentance.
Further, while re-marriage by a divorced person, or marriage with a divorced
person, are repugnant to the spirit of Christ's teaching, it is possible to
envisage circumstances in which it would be unjust to lay down a course of
ecclesial action without discrimination. The Arranging Brethren therefore
consider that the present practice in dealing with known breaches of the Lord's
commands should be maintained: where divorce, or re-marriage by a divorced
person, or marriage with a divorced person, occurs, an interview should be
sought, and withdrawal or other ecclesial action determined in the light of all
the facts and of the principles referred to in earlier paragraphs.
In dealing with all offenders, we must remember that our aim
should be, not only to admonish and rebuke, but also to restore. While
endeavouring to maintain to the full the high standards of Christ's teaching, we
must beware of slipping unconsciously into an attitude towards offenders which
the Lord would condemn. To achieve the right balance in these matters in the
spirit of our Lord's teaching, calls for prayerful and persistent effort and
humility of mind.
