Validity of Pentecostal Marriage According to Jesus
The Validity of Pentecostal Marriage According to Jesus
Jesus' teachings on marriage are rooted in the biblical account of creation, specifically Genesis 2:18-24, where marriage is instituted in Paradise [1]. In Matthew 19:4-5, Jesus confirms this original charter, emphasizing that marriage is a divine institution designed to be permanent [1, 3]. The question of the validity of Pentecostal marriage according to Jesus thus hinges on understanding Jesus' teachings on the nature and permanence of marriage.
Jesus affirms the indissolubility of marriage in Matthew 19:6, stating that what God has joined together, humans should not separate [5]. This teaching underscores the seriousness with which Jesus views the marital bond. The only legitimate reason for divorce, according to Jesus, is if a spouse has been unfaithful (Matthew 19:9) [3]. This strict view on divorce highlights the importance Jesus places on the commitment and fidelity inherent in marriage.
The early Christian community, as reflected in the New Testament, valued marriage highly. The presence of Jesus and his disciples at a wedding in Cana (John 2:2) signifies the importance of marriage in Christian life [4]. The first miracle Jesus performed was at this wedding, underscoring the significance of marriage and the joy it brings.
In discussing the validity of Pentecostal marriage, it's essential to consider the broader Christian understanding of marriage. According to Aquinas, a key aspect of a valid marriage is the shared faith of the couple, as it affects their ability to educate their children in the worship of God [2]. While this view is specific to Catholic Scholastic theology, it reflects a concern for the spiritual unity of the couple that is also present in other Christian traditions.
The Protestant academic perspective on Matthew 19 emphasizes Jesus' reaffirmation of the created order, where marriage is designed to be permanent [3]. This permanence is a cornerstone of Christian teachings on marriage across various denominations, including Pentecostalism.
The historical and biblical context of marriage highlights its divine institution and the importance of fidelity and permanence. While specific traditions may have varying views on the details of marriage validity, Jesus' teachings provide a foundational understanding that emphasizes the seriousness and sanctity of the marital bond.
In the context of Pentecostal marriage, the emphasis on the spiritual unity of the couple and their commitment to their faith is crucial. The biblical teachings on marriage, as reaffirmed by Jesus, provide a basis for understanding the validity of Pentecostal marriage. The core principles of Christian marriage—fidelity, permanence, and spiritual unity—are reflected in Jesus' teachings and are relevant to the understanding of marriage within Pentecostal and other Christian traditions.
The early Church Fathers also provide insight into the Christian understanding of marriage. Augustine highlights the three goods of marriage: offspring, fidelity, and the sacramental bond [6]. These goods are reflective of the values Jesus and the broader Christian tradition place on marriage.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Marriage — Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosa”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Disparity of Worship As an Impediment to Marriage, Art. 1: Article: Whether a believer can marry an unbeliever? I answer that, The chief good of marriage is the offspring to be brought up to the worship of God. Now since education is the work of father and mother in common, each of them intends to bring up the child to the worship of God according to their own faith. Consequently if they be of different faith, the intention of the one will be contrary to the intention of the other, and therefore there cannot be a fitting marriage between”
- Matthew (Protestant academic) “Tyndale House on Matthew 19:9: 19:9 Jesus permits only one legitimate reason for a man to divorce: if his wife has been unfaithful (see 5:32). In the face of those who thought divorce could be taken lightly, Jesus affirms God’s created order: Marriage was designed to be permanent (see Mark 10:11-12). • commits adultery: This speaks only of the man who divorces his wife unlawfully. In such a case, his remarriage is adulterous. Jesus’ motivation is to reestablish the permanency of marriage.”
- John (Methodist/Wesleyan) “Adam Clarke on John 2:2: And both Jesus was called, and his disciples - There are several remarkable circumstances here. 1. This was probably the first Christian wedding that was ever in the world. 2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see Joh 1:37, etc.), were invited to it. 3. The first miracle Jesus Christ wrought was at it, and in honor of it. 4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it. 5. The marriage was according to God, or these”
- Matthew (Protestant academic) “Tyndale House on Matthew 19:6: 19:6 Since God made marriage a union, humans do not have the right to break that union. Jesus affirmed the indissolubility of marriage.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 19 [XVII.]--BLESSING OF MATRIMONY.: In matrimony, however, let these nuptial blessings be the objects of our love--offspring, fidelity, the sacramental bond.[9] Offspring, not that it be born only, but born again; for it is born to punishment unless it be born again to life. Fidelity, not such as even unbelievers observe one towards the other, in their ardent love of the flesh. For what husband, however impious himself, likes an adulterous wife? Or what wife, however impious she be, likes an adulterous husband? This is indeed a natural good in ma”