Professional Documents
Culture Documents
By
Mahaveer Janapala
mahaveerjanapala@yahoo.co.in
Faculty
March 2007
1. Introduction 3
2. Sexual Anorexia 4
3. Marriage Exposition 14
6. Social Perspective 35
7. Choosing A Mate 38
Bibliography 51
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1. INTRODUCTION
God’s call is to love and to forgive. Divorce is not necessitated in any event
and Sessions should exhort couples considering such a step to actively
pursue reconciliation.
1. Position Paper on Divorce and Remarriage, Adopted 16th General Assembly, June
1996, Evangelical Presbyterian Church, America.
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2. SEXUAL ANOREXIA
Religious traditions have, in fact, been part of this split way of understanding
sexuality. The ideas of sex as sin outside of the marriage and sex as duty inside
the marriage have gone far to undermine the acceptance of sexual pleasure as
normal or healthy.
There are also many New Testament texts that address healthy and normal
sexuality. If there were one pivotal selection of Scripture to point to why fail
sexually, let’s quote,
But each one is tempted when he is carried away and enticed by his
own lust. Then when lust has conceived, it gives birth to sin; and when
sin is accomplished, it brings forth death. Do not be deceived, my
beloved brethren. Every good thing given and every perfect gift is from
above, coming down from the Father of lights, with whom there is no
variation or shifting shadow. James 1:14
Carnes states, “The healing journey starts with admitting there is a problem.
Remember that denial is core to the impaired thinking process.” He then goes
on to recommend therapists, 12-step groups and even his own material, while
giving support to the medical/disease model regarding this behavior.
Although it is agreed that the first step is admitting the “addict” has a problem,
the term addiction continues to bother in that it implies “helplessness.”
Picture helpless humans sucked into a bug light representing their addiction.
We laugh at this analogy, but ask disciples/counselees if a gun was held to
their head the first time they participated in feeding their lust. Without fail, the
answer is no. A choice was made and a continual choice is made to participate
in sinful behavior, whether it is “sexual addiction” or “sexual anorexia.”
addiction or sexual anorexia. With drugs and mind altering chemicals, there
is some evidence to suggest that after use they do affect the body. However,
self-control is still commanded by Scripture. It is hard to imagine someone
standing before God with the excuse, “Gee, God, I was addicted. You
understand, don’t you?” Welch’s statement on this as well,
Scripture, indeed, emphasizes that sin has many things in common with
a disease. For example, it affects our entire being, it is painful, it leads to
death and it is absolutely tragic. Yet there are also ways in which sin is
not like a disease. It is something we do rather than catch, we confess it
rather than treat it, the disease is in our hearts rather than our bodies,
and only the forgiveness and cleansing found in the blood of the Great
Physician is sufficient to bring thorough healing.
Carnes suggests that “Both sexual anorexics and sex addicts feel powerless. In
that sense, the involuntary feelings of aversion in the anorexic are not different
from the unwanted feelings of arousal in the addict.” This powerlessness is a
continual theme with secular writers due to their limited understanding of the
doctrines of man and sin. Dr. Robert Smith states, “Many of these sexual
dysfunctions are the result of the sheer lack of dealing with problems because
of discomfort in talking about them.” Ed Welch states defines addictions as
disorder of worship and calls it idolatry,
No temptation has overtaken you but such as is common to man; and God is
faithful, who will not allow you to be tempted beyond what you are able, but
with the temptation will provide the way of escape also, so that you will be able
to endure it.
Most Christians who need counseling have one thing in common. Every
observant pastoral counselor has noticed this all-but-universal characteristic:
their conversation is studded with the word “can’t.” This common trait may be
explained in various ways. Some might suppose that it is indicative of a basic
weakness or inability that underlies their other problems This explanation
leads to the conclusion that these are people who constitutionally, or for some
other reason, really can’t do what God requires. That is, of course, an
explanation that accepts the counselee’s view that he is helpless. It also
renders the counselor helpless, you will notice. But there is another
explanation of this phenomenon: the biblical explanation is that men “cop out”
on their responsibilities and fail to accomplish their tasks because of sin.
God provides five ways for us to endure temptation: prayer, trust, His word,
accountability and focusing on Jesus Christ. It is very important that the
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immediate context of this verse be brought into this discussion. For instance,
1 Corinthians 10:12 states, “Therefore let him who thinks he stands take heed
that he does not fall.” This brings forth the sobering reality that each of our
prideful hearts can fall. In Welch’s article mentioned above, he teaches us to
be compassionate about “addictions,” reminding us, for instance, of our own
failures to keep our January 1 resolutions to loose weight. The addictive cycle
has a lot in common with this struggle with sin. That God has provided a way
of escape does not give us license to throw our hands up and ask God to
deliver us. Rather, we must do the work of radical amputation (taking all
temptations out of our lives), radical appropriation (putting off unbiblical
behaviors and putting on biblical ones), and radical accountability.
Works done by unregenerate men, although for the matter of them they may be
things which God commands; and of good use both to themselves and others:
yet, because they proceed not from an heart purified by faith; nor are done in a
right manner, according to the Word; nor to a right end, the glory of God, they
are therefore sinful, and cannot please God, or make a man meet to receive
grace from God: and yet, their neglect of them is more sinful and displeasing
unto God. Despite the fact that the foregoing quote from the Westminster
Confession of Faith may seem harsh regarding Carnes, no doubt that he
assists and helps many people. However, he cannot truly help a Christian, just
like a Christian cannot truly help a non-Christian; both provide band-aids. It is
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also important to remember that Christians bring glory to God while non-
Christians do not. Carnes has astutely observed that the church may be
prudish at times when it comes to discussing sex and sexual issues. Much
gracious and biblical teaching should be done on this topic, and perhaps even
more in pre-marital counseling sessions. However, Carnes methodology (12-
steps, revisiting the past, disease model, genograms, exercises mentioned in
his books, etc), are disagreeable as these are superfluous band-aids that never
address the heart and specifically the idolatry in a person’s life. Dr. Smith
states it succinctly,
First and foremost, the church can teach Carnes that his theology is wrong
with regard to such topics as the sovereignty of God, depravity of man, sin,
and man’s need for a savior. With a more scriptural theological perspective,
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one can see that the church does have ministries in place to deal with sexual
addiction/anorexia. Thinking specifically of such ministries as Christian
Counselor Education Foundation and National Association of Nouthetic
Counselors.
In continued frustration with the way Carnes deals with the topics of sexuality,
the writer interviewed his wife (who was sexually abused and who was tempted
to be highly sexually anorexic) about her thoughts on Carnes’s 12-steps,
revisiting the past, genograms, etc. Her answer was riveting and biblical. She
stated that despite what she had endured in the past, she understood that she
was still obligated to respond biblically, and still responsible to obey God. In
short, she recognized she was bound by God not to repay sin with sin, and not
to use the sins inflicted against her as excuses to sin against others.
and in a people redeemed by His grace. While all things will turn
out well, they do so not apart from but precisely because of the
responsible action of the Son of God who came and actually dies
for those who from all eternity had been ordained to eternal life.
However, there are some very good approaches to the problem of the past from
which Carnes’ might learn quite a bit. One of the best biblical presupposition
outlines regarding counseling and the problem of the past was written by John
Bettler, and it also relates to disciples/counselees who have are experiencing
sexual “addiction” or “anorexia” and responding biblically. It is edited from its
original plural to personal in total agreement,
3. The Christian should seek to interpret his past as coming from God and for
God’s glory; the unbeliever will distort the event with an explanation that does
not honor God’s truth. He will resist the truth and endeavor to believe the lie.
6. Change occurs in the present. It involves repentance for the distorted values
and habits of a false manner of life, and the putting on of godly values and
behavior patterns in the present. It cannot be that change occurs in the past
through the reliving of past experiences or through emotional release of stored-
up emotions (a process commonly called catharsis).
7. God is sovereign over all the events of a person’s life and works
providentially through those events to make Christians more like Christ.
The main goal for discipline the person dealing with “addiction” or “anorexia” is
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...the Lord is acting as the witness between you and the wife of your
youth, because you have broken faith with her, though she is your
partner, the wife of your marriage covenant. Has not the Lord made
them one? So guard yourself in your spirit, and do not break faith
with the wife of your youth. “I hate divorce,” says the Lord God of
Israel. (Mal.2:1416)
idea, and human history begin with the Lord Himself presiding over the first
wedding (Genesis 2:18-25).
4. Marriage is a COVENANT.
From the earliest chapters of the Bible the idea of covenant is the framework
by which man’s relationship to God is to be understood, and which also
regulates the lives of God’s people. A covenant is an agreement between two
parties, based upon mutual promises and solemnly binding obligations. It is
like a contract, with the additional idea that it establishes personal
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relationships. God’s covenant with Abraham and His descendents is
summarized in the statement, “I will be your God, and you shall be my
people.” Marriage is called a covenant (Malachi 2:14) -the most intimate of
all human covenants. The key ingredient in a covenant is faithfulness, being
committed irreversibly to the fulfillment of the covenant obligations. The
most important factor in the marriage covenant is not romance; it is
faithfulness to the covenant vows, even if the romance flickers.
I. The Family
A. God’s Delineation of the Distinctive Roles of Husband and Wife
in Genesis 3
We can further delineate what is entailed in the roles of husbands
and wives in marriage and family by taking careful account of the
focused description that God gives of each in Genesis 3 on the basis
of the truths first outlined in Genesis 1 and 2 at the dawn of
human civilization and in a setting that antedates any particular
culture or society. In this chapter, He gives the effects of sin, not
only as it brings death and separation from God to all humans but
also in its effects on men and women in their respective maleness
and femaleness. In doing so, God relates the effect of the curse
respectively to that portion of His creation mandate (as already
established in Genesis 1 and 2) that most particularly applies to the
woman on the one hand and to the man on the other hand. God
had said to them: “Be fruitful and multiply, and fill the earth, and
subdue it; and rule over . . . every living thing that moves on the
earth” (Genesis 1:28, nasb). Now He relates the curse to that aspect
of the creation mandate that is the particular responsibility of the
woman and of the man and in so doing indicates the particular role
that He has determined each is to fulfill. Thus, for the woman He
speaks of her pain in childbirth (i.e., while seeking to be fruitful)
and the struggles (as we have noted above) that will surface in the
husband/wife relationship (Genesis 3:16): “To the woman he said, ‘I
will greatly increase your pains in childbearing; with pain you will
give birth to children. Your desire will be for your husband, and he
will rule over you.’” In short, God speaks about what is unique to
her as a woman, namely, being a mother and a wife. To the man He
speaks of the difficulties he will have in his toil (i.e., while seeking
to subdue the earth) to secure bread (Genesis 3:17-19): “Cursed is
the ground because of you; through painful toil you will eat of it all
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the days of your life. It will produce thorns and thistles for you and
you will eat the plants of the field. By the sweat of your brow you
will eat your food until you return to the ground, since from it you
were taken; for dust you are and to dust you will return.” Thus He
delineates what is the main calling for man, namely, the
responsibility of breadwinner and provider for his wife and family. It
will be helpful for all our discussion to keep this perspective in view
and realize that it is the perspective God has given and not some
“Victorian” or “traditional” view that has grown up out of some
society or culture and been adopted unwittingly as the Biblical
norm.
Therefore it is important in marriage and the family for a man to realize his
responsibility as the primary breadwinner and to assume that responsibility
willingly and gladly. It is equally important for a woman to realize her
responsibility as the primary one to care for the children and the home, as
these verses indicate, and as Proverbs 31 (see below) also indicates. This will
provide the security and necessary time and energy for the woman to bear
children but also to be with the children in their formative years when they
are very dependent on their mother and need her presence. It is in this spirit
that the Apostle Paul encourages young widows “to get married, bear
children, keep house” (1 Timothy 5:14, nasb). Christ’s apostle exalts the
home and women’s duties in it and encourages women to be “busy at home”
(Titus 2:5).
Sad to say, when these distinctive emphases are not maintained, children
often fail to develop healthy sexual identities (see Chapter 17 in this
volume), and marriages tend to break up because husband and wife are no
longer dependent on each other but are increasingly independent, ready to
go their own ways.
B. What About the Wife and Mother Working Outside the Home?
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Some Christians have interpreted Titus 2:5 (“workers at home,” nasb) to
mean that any work outside the home is inappropriate for the wife and
mother. But the fact that wives should care for their home does not
necessarily imply that they should not work outside the home, any more
than the statement that an “overseer” in the church should “manage his
own household” (1 Timothy 3:4-5) means that he cannot work outside
the home. In neither case does the text say that! The dynamic
equivalent translation of Titus 2:5 by the niv, “to be busy at home,”
catch the force of Paul’s admonition, namely, that a wife should be a
diligent homemaker. Moreover, Proverbs 31:10-31 depicts a wife and
mother whose support for the family extends well beyond ordinary
domestic chores (cf. e.g., verses 16 and 24: “She considers a field and
buys it . . . she plants a vineyard. . . .She makes linen garments and
sells them, and supplies belts to the tradesmen,” nasb). Since Scripture
interprets Scripture and its teaching is consistent and unified, we
realize that the picture of Proverbs is not contradicted by the Apostle
Paul.
Furthermore, we must realize that the emphasis on the home is the very
point of the Proverbs passage. The woman in Proverbs works to care for
her family and to fulfill her responsibility to her family (cf., e.g., verses 21
and 27). She does this not only for her children but also to support her
husband’s leadership role in the community (verse 23). She is seeking the
good of her family. Furthermore, she seeks to aid the poor and needy by
her labors (verse 20).
Here, then, are keys to the question of a wife and mother working outside
the home: Is it really beneficial to her family, does it aid her husband in his
calling, and does it, in correlation with these first two, bring good to others?
Can she do it while still being faithful to her primary calling to be wife and
mother and to care for her home? It must be noted that even though the
woman in Proverbs has not sought to “find herself” or to make her own
career, but rather to serve her family, in the end she receives praise from
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her family (verses 28, 29) and recognition for her labors (verse 31) because
she has conducted the whole endeavor in obedience to the Lord she
reverences (verse 30). The decision in this realm must not be unilateral on
the part of the woman but made under the leadership of her husband as the
head of the marriage and the family.
The husband should give due weight to all of these concerns. The two
should pray about the matter and seek to understand each other’s
perspective and the good of the family as a whole, including the long-range
as well as the short-range perspective. This decision-making must consider
the total welfare of the family and not simply the benefits of the job. At the
same time, it must include obedience to the creation mandate, on the part of
the husband particularly but also the wife, who has agreed to be his helper
in this responsibility, to fulfill to the best of his (and their) ability his
primary calling as the one to be involved in work to support the family. A
decision not to take the job and not to move, in light of the needs of the rest
of the family, would be quite appropriate as long as no veto or coercion on
the part of his wife has in actuality usurped the leadership or caused the
husband to forfeit or surrender it. However, should he become convinced
before God that the move is in the best interests of his family and will allow
him and his wife to best fulfill the creation mandate and best glorify God, he
should sympathetically lead the family through this transition, seeking to
explain why the move is right from his perspective?
In such a case, it seems that two factors besides his general responsibility
as leader are key elements. First is the recognition that the man, more than
the woman— whose focus and energy are to be directed inward toward the
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family (cf. again Genesis 3:16-17 and Proverbs 31:27)—is called on to fulfill
his role by directing his time and energy outward from the family in the
work area (cf. again God’s evaluation of what is characteristic of man as a
male, Genesis 3:17-19). Second, the woman is created to be the man’s
helper (Genesis 2:18; 1 Corinthians 11:8-9). From these perspectives, the
husband’s work must take precedence (when necessary) over the wife’s, and
she must be willing to help her husband fulfill his calling in this realm even
if it means that she must give up her position. A clear perspective on this
subject will eliminate or remove many conflicts that could arise in this area.
The division of duties in the home and household must take seriously the
respective roles of the woman and the man and their equal importance
before the Lord and in the home. The direct care and supervision of the
children is the specific calling of the wife/mother (cf. again Genesis 3:16; 1
Timothy 5:14; Titus 2:5). It would be unnatural in the normal family setting
for the husband/father to assume this task and to surrender the task of
“breadwinning” to his wife. This is not to say that he is not to be as
concerned and as involved in the training of their children as she is, but
rather that he does so in correlation with his responsibility as the primary
provider.
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F. The Allocation of Other Duties and Responsibilities
Other duties and responsibilities should be allocated in such a way that the
feminine and masculine proclivities come to their natural expression and the
strengths and weaknesses of each partner are recognized and their mutual
dependence on each other for distinct roles are a help to both. Yet we must
realize also that there are many things in the daily affairs of a household
that the specific teachings and broader principles of Scripture do not
categorize as either “masculine” or “feminine.” Here we must allow freedom
and variation and not attempt to go beyond what is written in the principles
we affirm and teach.
A. The Use of Women’s Gifts: The first truth has as its corollary that
women are to use their gifts in every way that Christians in general are
to do, except for those areas explicitly prohibited by Scripture. This is
seen in Paul’s treatment of the gifts in 1 Corinthians 11-14, where
women are excluded only from speaking in church (1 Corinthians
14:34-35) where congregational “teaching” is involved (1 Corinthians
14:26; notice that the items listed in verse 26 correspond with the
subjects dealt with in verses 27 and 35 [with only the first item, “a
psalm,” not dealt with in these verses] and in particular notice that
“teaching” [nasb] in verse 26 is the one-word description for the
“speaking” Paul will deal with when it comes to women in verses 34
and 35).10 These women are recognized as properly participating in
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praying and prophesying, for example, but are only asked not to throw
off the cultural sign of their submission when they do so (1 Corinthians
11:1-16). Some very practical deductions and applications can be
drawn from these principles. If all other members of the church
participate in voting at congregational meetings, then of course women
members equally share that right. If all other worshipers are
participating in the worship by sharing and praying, then women also
should participate equally. The church of Christ, its men and women,
must be equally concerned to uphold both these aspects of inclusion
and any necessary exclusion in fidelity to God’s Word. One must not
draw the false conclusion that the Scriptures are opposed to women
teaching or exercising any kind of leadership. Instead, women are
encouraged by the Apostle Paul to teach other women and to make full
use of their gifts in that realm (Titus 2:3-5). Just as Paul directs how
tongue speakers and prophets may use their gifts in accordance with
God’s order, so he encourages women to teach other women (Titus 2:3-
5).
With half the world’s population outside the reach of indigenous evangelism;
with countless other lost people in those societies that have heard the
gospel; with the stresses and miseries of sickness, malnutrition,
homelessness, illiteracy, ignorance, aging, addiction, crime, incarceration,
neuroses, and loneliness, no man or woman who feels a passion from God to
make His grace known in word and deed need ever live without a fulfilling
ministry for the glory of Christ and the good of this fallen world.
But to say that God intended the marriage covenant should never be broken
does not mean that the marriage union is therefore unbreakable. For
example, it is broken by the death of either partner. Moreover, in
Old Testament times, divorce was tolerated although not divinely approved.
We discover from Deuteronomy 24:14 that Moses was not instituting or
encouraging divorce; he was simply attempting to regulate it in
a culture whose practice of it was out of control. It is important to note that
the word “adultery” does not appear in these verses for the very good reason
that under the Mosaic Law, the punishment for adultery was death by
stoning. Divorce was obviously an established custom, which is
neither commanded nor condoned in this passage.
When Scripture says that a man shall “cleave to his wife” (Gen.2:24), this
is a covenantal term used elsewhere when the Israelites were challenged to
“cleave” to the Lord with affection and loyalty” (Joshua 22:5). The prophet
Malachi affirms (Mal.2:1416) that it was because of the multiple divorces
in Israel that God was withholding His blessing and no longer hearing their
prayers.
In the New Testament, Jesus calls His people to be faithful to the clearly
defined will of God as expressed primordially in Gen.2:24,
and quoted and enlarged upon by our Lord in Matt. 19:46:
Jesus emphasized the sanctity of marriage: “What God has joined together,
let man not separate.” (Matt. 19:6) While the Pharisees and scribes said that
the Law demanded divorce under certain circumstances, Jesus said,
Christ’s teaching is that if a divorce takes place on any other grounds than
that of marital unfaithfulness, it can have no sanction from God, and any
new marriage which follows is an adulterous act, since from God’s
standpoint the original couple is still married to each other. Matthew
19:9 indicates that a valid divorce (on the grounds of marital
unfaithfulness) entails the right to remarry.
If there is “hardness of heart” and the parties are unable to reconcile and so
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proceed to divorce, the Session must indicate that it strongly disagrees with
that action, while maintaining lines of communication and love to both
husband and wife. Even divorce should not preclude continued attempts
at reconciliation, until one spouse remarries or refuses reconciliation in
such a way as to reveal him or herself to be, in effect, an unbeliever.
Attempts to reconcile are mandatory after an unbiblical divorce– the Session
should exhort the spouse(s) under its jurisdiction to continue as long as
reconciliation is possible. Reconciliation should be encouraged in the case of
biblical divorce as well, that God may be glorified in the healing of
relationships among his people.
What about those cases in which people have been involved in an unbiblical
divorce before becoming believers and have since remarried?
Wise and loving pastoral oversight should encourage such individuals
to seek God’s gracious forgiveness, in the assurance that
He will forgive them and accept their present marriage. Does this mean that
in this case God has changed or lowered His standards? Not so. But it does
mean that even divorce and remarriage under such circumstances, serious
though they are, are not unforgivable sins, but with all other transgressions,
are covered by the blood of Christ.1
Family structure in the United States changed rapidly in the second half of
the twentieth century. A wide variety of family forms increasingly replaced
the two-parent family norm. In 2001, 69 percent of children lived in two-
parent families, down from 77 percent in 1980 (Federal Interagency Forum
on Child and Family Statistics, 2002). Divorce is common. About half of all
recent first marriages are expected to end in divorce (Ooms, 2002). Of
children born into two-parent families, 34 percent will experience a
disruption of their parents’ union by age 16. One-third of all births are out-
of-wedlock. And couples opting to cohabit rather than marry are becoming
an increasingly common phenomenon. Forty percent of all births occur
within cohabiting unions rather than marriages (Bumpass & Lu, 2000).
Some European countries also experienced a precipitous decline in marriage
rates but have recently seen those rates level and even rise (Ford, 2002).
Relationship Programs
A diverse set of relationship programs currently exists to improve
relationships and marriages. Marriage and relationship education
programs vary by sponsoring organization, curricular focus, client learning
style, and target population. They are developed from government,
research, or faith-based initiatives or they may operate privately for profit.
Programs may operate in mental health centers, hospitals, public
assistance offices, churches, or universities, among other places. Curricula
deal with topics such as communication, parenting or finances. Providers
utilize formats that may be instructive, group-oriented, or analytic, and
programs may operate with different group sizes and treatment dosage
amounts. The programs reach many populations, including individuals
(e.g. youth, fathers, mothers), couples (e.g. pre-marital, married), and
families.
7. CHOOSING A MATE
Over the years, numerous Christian deeply regret the choices that they have
made in their wives or husbands. Some have ended in divorce while others
have remained married in spite of constant strife and tension within the home.
Most, if not all, have made the same mistake: They failed to fully examine the
character and level of Christian commitment of the person they intended to
marry. Wrapped up in the emotional splendor of courting someone they found
attractive, they allowed their critical faculties to go to the wayside and, thus,
were unable to discern the folly of their decision. A large percentage of these
problem marriages were due to immature and untaught Christians naively
choosing persons who were outright pagans or nominal Christians at best.
While such marriages can sometimes be saved, many of them cannot because
of pride, hardness of heart, adultery, and numerous other sins which pollute
the marriage vow. Those rare marriages that remain intact – in spite of
continual strife and turmoil among the partners – is usually a form of God’s
judgment upon the believer for making unwise or unscriptural choices in a
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mate. It is hoped that the following points – while not exhaustive – will help
those who are considering a marriage partner to make choices that are wise
and glorifying to their Creator who graciously gave us the institution of
marriage.
d. It helps to promote peace and stability within our busy and fast-paced lives.
Life itself has enough problems, but why exacerbates those problems by
marrying someone who is shady in their character or who has very little
commitment to Christ?
e. A good marriage helps to provide our children with a loving and stable
environment. But how peaceful and stable is that environment going to be
when married to one who possesses the opposite of your values and whose
goals rise no higher than this present world?
b. While there is no precise and definite rule on this, it is the better of wisdom
to court for a relatively long period of time before getting married (perhaps for
two or three years). This allows for greater opportunities to see the true
character and person that one is intending to marry. It’s easy to put on a mask
and conceal the immoral skeletons hiding in one’s closet for a period of time,
but it’s much harder when such props have to be maintained over many
months. Longer courtship’s help to solidify and deepen the relationship,
develop and improve communication skills, ferret out any differences in roles or
child-rearing philosophies, and insures that one is making a prudent and God-
glorifying decision.
c. It is probably not wise to court a newly converted believer. Not only is time
needed in order to prove the genuineness of their conversion, but they need
time and space in which to develop a deep relationship with Christ; one that is
not distracted by another’s affection and time that is not robbed from Christian
ministry in order to pursue courtship activities.
e. It is probably not the wisest to court those in the process of recovering from
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g. Consider and value the opinions of mature Christians (perhaps the elders of
your assembly) regarding the personal and spiritual qualities of your selection
in a marriage partner. “The way of a fool is right in his own eyes, but a wise
man is he who listens to counsel” (Proverbs 12:15; see also 13:10).
h. Center your courtship on the things of God (e.g., Bible study, church-related
activities, and ministry) and not merely “fun” or social events. While there is a
time and place for fun activities, these should not dominate the relationship
nor should they cause us to abandon our ministry commitments unto the Lord.
d. Watch out for the man who is rude or disrespectful to his parents
(Exodus 20:12; Ephesians 6:1-3). This is an important indicator of how
he will treat you once married. Be alert also to the man who has not
spoken to his parents in years and has stopped all mutual
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e. Watch out for the man who brags of his previous female conquests
(sexually). Most likely, he’s intending for you to be his next victim.
f. Avoid the overly macho types. They’re filled with pride and usually can’t
see beyond themselves. The same also applies with the man who is
always talking about himself. Such people are too self-centered to give
themselves in sacrificial service to others.
g. Watch out for the man who has serious difficulty in communicating
with you. Since communication is an important element to a healthy
marriage, why would you want someone whose expressions are limited to
grunts and one-liners? While I grant that men are not as expressive as
women, an emotionally-stable partner must be able to communicate, to
some extent, his thoughts, feelings, and future goals.
h. Watch out for the man who has worldly interests and is easily
attracted to carnal pursuits (James 4:4; 1 John 2:15-17). Such a man is
spiritually unstable and is destined to bring misery to anyone who is
foolish enough to marry him.
i. Avoid men who are effeminate or who struggle with their sexual
orientation. It is much wiser to avoid the man altogether who has come
out of the homosexual lifestyle, since homosexuality is an especially
wicked sin to overcome and, most likely, there will be the constant drive
or pull to return to that lifestyle. The potential of serious marital
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problems and heartaches is all the more increased when courting former
homosexuals. I freely acknowledge, however, that some couples have
been able to sustain a healthy, well-balanced marriage in spite of their
previous lifestyles – and the New Testament clearly recognizes that
homosexuals, by the sovereign power of Christ, can be delivered from
such vile practices (1 Corinthians 6:9-11). Even still, the woman who is
considering marriage to a former homosexual ought to, at least, be aware
of the unique and potentially harmful problems that await her.
j. Avoid men who are wimpy and unable to make leadership decisions in
their life. Such men are usually lacking in direction and the motivation
needed to be true leaders in the home. Watch out also for the man who is
excessively attached to his mother and her opinions.
k. Along the same lines, watch out for the man who is looking for a
mother-figure, not a wife. These type of men are notorious for abdicating
their leadership role within the marriage.
b. Is she responsible in her personal affairs? Does she meet her financial
obligations if any? Is she a responsible employee? “House and wealth are
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c. Watch out for the woman who excessively gossips, since such a
woman will more than likely be a source of strife and tension with others
because of her inability to keep matters private. Any man who hopes to
one day serve in a pastoral function should also be wary of the woman
who gossips, since she may be one of the means to discrediting his
ministry among church members who need to have confidence that their
private matters won’t be spread to the church-at-large. “He who goes
about as a slanderer reveals secrets, therefore do not associate with a
gossip” (Proverbs 20:19).
e. Watch out for the woman who excessively spends money, since it will
probably be a point of contention in the marriage. More than that, it
reveals a materialistic spirit and the foolish gentleman who chooses to
marry her will probably incur much unnecessary debt throughout his
life.
f. Watch out for the woman who is discourteous and disrespectful to her
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i. Avoid women who are idle or unproductive in their daily lives (Proverbs
31:10-27; Titus 2:3-5). This also applies to the woman who is continually
dependent upon others to provide her purpose and meaning for her
existence. In other words, lacking self-motivation, she constantly needs
other people to stimulate and motivate her. If a woman proves to be lazy
or idle before the marriage is consummated, it will most likely occur and
continue after the wedding day. Generally speaking, they turn out to be
poor homemakers and sacrifice very little for their families.6
Let’s concur at this point with the position of the Presbyterian Church in
America that anyone “who is divorced in accord with biblical principles,
whether remaining single or having remarried, may serve as a church
officer.”
Church Sessions and Presbyteries must exercise special care in the case of
persons considered for church office that have divorced or remarried on
unbiblical grounds. In such situations, guilt must
be acknowledged and repentance for sin expressed. The persons
concerned must have been rehabilitated sufficiently in the confidence
and respect of other Christians as to be able to fulfill in an exemplary way
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the requirements of church office with regard to marital and family
relationships.
Sessions should consider that even when such care is exercised, there may
be circumstances in which it would be inadvisable, even though technically
permissible, for such divorced or remarried persons to serve as church
officers. It should be noted that serving as an officer of the church is
a privilege, not a right. Community awareness of the situation might also
be considered so that not even apparent scandal is attached to the church.
Above all, Sessions should follow scriptural guidelines carefully in
dealing with present or prospective church officers who have been divorced,
keeping foremost in mind that the honor of Christ be made manifest in
the church and the community.