Home > Knowledge > Content

Get to know the marriage sacraments we often hear

Apr 27, 2018

Jesus turned water into wine at Garner's wedding banquet, and has always been regarded as the Lord's blessing for marriage. It is true that the Lord's marriage is a metaphor for the kingdom of God.

Based on the Hebrew concept of marriage, Jesus emphasizes the unity between a man and a woman in marriage. Women can not be thrown aside as they want. So Jesus was so strongly opposed to divorce that he said in the holy training of the mountain, "except for a cohabitation, everyone who breaks his wife's wife is dishonest, and whoever marries a divorced woman is committing adultery." (MA 5:31-32, 19:3-9) at that time, some Jews still refused to marry according to the way of METH power. (Shen 24:1) some teachers claimed that they could divorce their wives because their wives were interconnected with others. Some of them claimed that wives could not be pleased with their husbands. But Jesus has abolished the meth power change in the mountain sermon (5:31-32). Not only reiterated the previous words, but also declared that the Lord created a man and a woman, that is, to set a monogamy (at 1:27, 2:24) and to make marriage a holy work (the combination of God), never to be discrete. The so-called "cohabitation" is illegal cohabitation. Jesus never changes. They are husband and wife. They are free to disperse and must be dispersed.

Jesus insisted that marriage is just a way of life in this generation, and it will not marry or marry in the kingdom of heaven. (Valley 12:25) in the gospel, the content of marriage must be given up to claim that Christ is coming again. (road 14:20, 17:27; Ma 24:38-39) actually Jesus talked about marriage in order to help us to manifest the kingdom of God. Marriage is secondary if compared with heaven and its demands. So for those who see the mystery of heaven, it is best not to marry.

In short, we can learn from the gospel that in the eyes of God, marriage is sacred and the order of God.

The concept of marriage in Paul's letters also shows a two way theory. On the one hand, Paul intending to regulate the basic law of the relationship between the sexes (in the creation of a story) on the basis of the New Testament's viewpoint of man; on the other hand, he encouraged the confident believers to not marry. Paul emphasized that the combination of two sexes is not just a sexual relationship, but more importantly, a manifestation of whole personality. He also stressed the spiritual equality between men and women, and clearly pointed out: in Christ, all differences between the sexes are not important (3:28 carat). In the fifth chapter of Ephesus 21-33, the marriage of Christians is interpreted as a reflection of the relationship between Christ and the church, and the relationship between Adam and eccle symbolizes the relationship between Christ and the church. It means that the marriage between men and women reflects and maintains the relationship between Christ and the church. Therefore, the union of men and women can not only be compared with the unity of Christ and the church, but actually it is based on it. In this way, when the husband loves her as part of his body, it is like Christ's treatment of the church, and the secret of Christ's love of the church is the basis of the Christian view of marriage. Thus, from theology, the relationship between husband and wife is different from the relationship of all other people, such as the relationship between parents and children, and the relationship with others is mainly "in the main". This view of marriage makes it possible for friends to understand marriage as a "sacrament" in teaching.

In the church established by Paul, women enjoyed a higher position (compared with the standards of the culture at that time), so the marriage relationship of the believers was bound to be influenced by the fact. Paul claims that husband and wife should have equal dignity and rights. This is the right that a woman had never had before. He elevated the past materialized marriage to a spiritual and personal level, and created a special Christian spiritual system for married people.

On the other hand, Paul, on the other hand, encouraged the confident Christians to not marry and keep their virginity in the seventh chapter of Galindo's former book, because he believed the LORD would come again soon, and he feared that the plight of this life would let them ignore what was really important. But not everyone has the gift or call of virginity, and marriage is not a sin. It is only when a man marries, he has to worry about the present life, and it is less likely to dedicate himself to Christ. Those who are not married will not be deceived by this ephemeral world. They will also be able to sacrifice themselves to serve the victim. Here, Paul belittle the marriage as a minor thing. He emphasized the danger of marriage by taking the second coming of the Lord as the most important thing. His pastoral wisdom and theological insights made him affirm the necessity of marriage, for from human nature, in order to avoid bad things, the married man can not stop the house unless there is a reasonable reason, even if the house is short.

Paul said in Galindo's former book that the most perfect example of Christian missionaries is those who bring good news to others, but they are asked to leave their spouses and families for the sake of Jesus and the kingdom of heaven. (18:29; gt 10:29) he was willing to be able to break down the yearning for marriage and love the virginity, because Paul thought that the LORD was going to come again, and that he was afraid that people would be at risk of distraction in the period of marriage (7:32-35). Compared with the second coming of Christ, he reduced the importance of marriage to a subordinate position. Despite the warning that men are not good alone in the description of Genesis, Paul insisted: "I don't think men should be close to women."(7:1 before) but he did not condemn marriage as a bad thing. In fact, there are several wedding banquet in the new testament to describe the era of Messiah (MAR 9:15, 25:1-3; valley 2:19; if so).

In the late letters and pastoral letters of Paul, there is a third tradition -- the code of family life. The reason for this is because these letters regulate the family behavior of believers. These letters are neither like the early recognition of virginity nor the early church's asceticism, but they affirm the importance of marriage and family. In fact, these letters also insist that the leadership of the church should be a successful person in marriage and family life before being selected as a church service (refer to the 3:3-5).

Some advocates of equality between men and women believe that the emphasis on the husband / wife's parallel with Christ / church is not to strengthen the patriarchy in family and social relations, but to a purpose of justification. The later works of the New Testament wrote these family norms to prove that Christians did not oppose the social order of the Rome Empire at that time, because the church outsiders accused Christians of disturbing the social order.