Category Archives: Marriage

Biblical Theology and the Sexuality Crisis–Al Mohler

Posted by Dan C. on

Al Mohler – Tuesday • September 16, 2014

clip_image001Western society is currently experiencing what can only be described as a moral revolution. Our society’s moral code and collective ethical evaluation on a particular issue has undergone not small adjustments but a complete reversal. That which was once condemned is now celebrated, and the refusal to celebrate is now condemned.

What makes the current moral and sexual revolution so different from previous moral revolutions is that it is taking place at an utterly unprecedented velocity. Previous generations experienced moral revolutions over decades, even centuries. This current revolution is happening at warp speed.

As the church responds to this revolution, we must remember that current debates on sexuality present to the church a crisis that is irreducibly and inescapably theological. This crisis is tantamount to the type of theological crisis that Gnosticism presented to the early church or that Pelagianism presented to the church in the time of Augustine. In other words, the crisis of sexuality challenges the church’s understanding of the gospel, sin, salvation, and sanctification. Advocates of the new sexuality demand a complete rewriting of Scripture’s metanarrative, a complete reordering of theology, and a fundamental change to how we think about the church’s ministry.

Why the Concordance Method Fails

Proof-texting is the first reflex of conservative Protestants seeking a strategy of theological retrieval and restatement. This hermeneutical reflex comes naturally to evangelical Christians because we believe the Bible to be the inerrant and infallible word of God. We understand that, as B.B. Warfield said, “When Scripture speaks, God speaks.” I should make clear that this reflex is not entirely wrong, but it’s not entirely right either. It’s not entirely wrong because certain Scriptures (that is, “proof texts”) speak to specific issues in a direct and identifiable way.

There are, however, obvious limitations to this type of theological method—what I like to call the “concordance reflex.” What happens when you are wrestling with a theological issue for which no corresponding word appears in the concordance? Many of the most important theological issues cannot be reduced to merely finding relevant words and their corresponding verses in a concordance. Try looking up “transgender” in your concordance. How about “lesbian”? Or “in vitro fertilization”? They’re certainly not in the back of my Bible.

It’s not that Scripture is insufficient. The problem is not a failure of Scripture but a failure of our approach to Scripture. The concordance approach to theology produces a flat Bible without context, covenant, or master-narrative—three hermeneutical foundations that are essential to understand Scripture rightly.

Needed:  A Biblical Theology of the Body

Biblical theology is absolutely indispensable for the church to craft an appropriate response to the current sexual crisis. The church must learn to read Scripture according to its context, embedded in its master-narrative, and progressively revealed along covenantal lines. We must learn to interpret each theological issue through Scripture’s metanarrative of creation, fall, redemption, and new creation. Specifically, evangelicals need a theology of the body that is anchored in the Bible’s own unfolding drama of redemption.

Movement One — Creation

Genesis 1:26–28 indicates that God made man—unlike the rest of creation—in his own image. This passage also demonstrates that God’s purpose for humanity was an embodied existence. Genesis 2:7 highlights this point as well. God makes man out of the dust and then breathes into him the breath of life. This indicates that we were a body before we were a person. The body, as it turns out, is not incidental to our personhood. Adam and Eve are given the commission to multiply and subdue the earth. Their bodies allow them, by God’s creation and his sovereign plan, to fulfill that task of image-bearing.

The Genesis narrative also suggests that the body comes with needs. Adam would be hungry, so God gave him the fruit of the garden. These needs are an expression embedded within the created order that Adam is finite, dependent, and derived.

Further, Adam would have a need for companionship, so God gave him a wife, Eve. Both Adam and Eve were to fulfill the mandate to multiply and fill the earth with God’s image-bearers by a proper use of the bodily reproductive ability with which they were created. Coupled with this is the bodily pleasure each would experience as the two became one flesh—that is, one body.

The Genesis narrative also demonstrates that gender is part of the goodness of God’s creation. Gender is not merely a sociological construct forced upon human beings who otherwise could negotiate any number of permutations.

But Genesis teaches us that gender is created by God for our good and his glory. Gender is intended for human flourishing and is assigned by the Creator’s determination—just as he determined when, where, and that we should exist.

In sum, God created his image as an embodied person. As embodied, we are given the gift and stewardship of sexuality from God himself. We are constructed in a way that testifies to God’s purposes in this.

Genesis also frames this entire discussion in a covenantal perspective. Human reproduction is not merely in order to propagate the race. Instead, reproduction highlights the fact that Adam and Eve were to multiply in order to fill the earth with the glory of God as reflected by his image bearers.

Movement Two — The Fall

The fall, the second movement in redemptive history, corrupts God’s good gift of the body. The entrance of sin brings mortality to the body. In terms of sexuality, the Fall subverts God’s good plans for sexual complementarity. Eve’s desire is to rule over her husband (Gen. 3:16). Adam’s leadership will be harsh (3:17-19). Eve will experience pain in childbearing (3:16).

The narratives that follow demonstrate the development of aberrant sexual practices, from polygamy to rape, which Scripture addresses with remarkable candor. These Genesis accounts are followed by the giving of the Law which is intended to curb aberrant sexual behavior. It regulates sexuality and expressions of gender and makes clear pronouncements on sexual morals, cross-dressing, marriage, divorce, and host of other bodily and sexual matters.

The Old Testament also connects sexual sin to idolatry. Orgiastic worship, temple prostitution, and other horrible distortions of God’s good gift of the body are all seen as part and parcel of idolatrous worship. The same connection is made by Paul in Romans 1. Having “exchanged the glory of the immortal God for images resembling mortal man and birds and animals and reptiles” (Rom 1:22), and having “exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator” (Rom 1:25), men and women exchange their natural relations with one another (Rom 1:26-27).

Movement Three — Redemption

With regard to redemption, we must note that one of the most important aspects of our redemption is that it came by way of a Savior with a body. “The Word became flesh and dwelt among us” (John 1:14; cf. Phil. 2:5-11). Human redemption is accomplished by the Son of God incarnate—who remains incarnate eternally.

Paul indicates that this salvation includes not merely our souls but also our bodies. Romans 6:12 speaks of sin that reigns in our “mortal bodies”—which implies the hope of future bodily redemption. Romans 8:23 indicates part of our eschatological hope is the “redemption of our bodies.” Even now, in our life of sanctification we are commanded to present our bodies as a living sacrifice to God in worship (Rom. 12:2). Further, Paul describes the redeemed body as a temple of the Holy Spirit (1 Cor. 6:19) and clearly we must understand sanctification as having effects upon the body.

Sexual ethics in the New Testament, as in the Old Testament, regulate our expressions of gender and sexuality.Porneia, sexual immorality of any kind, is categorically condemned by Jesus and the apostles. Likewise, Paul clearly indicates to the church at Corinth that sexual sin—sins committed in the body (1 Cor. 6:18)—are what bring the church and the gospel into disrepute because they proclaim to a watching world that the gospel has been to no effect (1 Cor. 5-6).

Movement Four — New Creation

Finally, we reach the fourth and final act of the drama of redemption—new creation. In 1 Corinthians 15:42-57, Paul directs us not only to the resurrection of our own bodies in the new creation but to the fact that Christ’s bodily resurrection is the promise and power for that future hope. Our resurrection will be the experience of eternal glory in the body. This body will be a transformed, consummated continuation of our present embodied existence in the same way that Jesus’ body is the same body he had on earth, yet utterly glorified.

The new creation will not simply be a reset of the garden. It will be better than Eden. As Calvin noted, in the new creation we will know God not only as Creator but as Redeemer—and that redemption includes our bodies. We will reign with Christ in bodily form, as he also is the embodied and reigning cosmic Lord.

In terms of our sexuality, while gender will remain in the new creation, sexual activity will not. It is not that sex is nullified in the resurrection; rather, it is fulfilled. The eschatological marriage supper of the Lamb, to which marriage and sexuality point, will finally arrive. No longer will there be any need to fill the earth with image-bearers as was the case in Genesis 1. Instead, the earth will be filled with knowledge of the glory of God as the waters cover the sea.

Biblical Theology Is Indispensable

The sexuality crisis has demonstrated the failure of theological method on the part of many pastors. The “concordance reflex” simply cannot accomplish the type of rigorous theological thinking needed in pulpits today. Pastors and churches must learn the indispensability of biblical theology and must practice reading Scripture according to its own internal logic—the logic of a story that moves from creation to new creation. The hermeneutical task before us is great, but it is also indispensable for faithful evangelical engagement with the culture.

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I am always glad to hear from readers. Just write me at mail@albertmohler.com. You can follow me on Twitter at http://www.twitter.com/albertmohler

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World Vision and Why We Grieve For the Children

Posted by Dan C. on

by Trevin Wax, The Gospel Coalition

World Vision has announced that its American branch will adjust its employee code of conduct to allow same-sex couples who are legally “married.”

Hoping to keep the evangelical organization out of debates over same-sex marriage, president Richard Stearns adjusted the employee code of conduct to sexuality within the confines of “marriage” whether between man and man or woman and woman. In other words, while declaring to not take a position on redefining marriage, his organization has redefined it.

Some observers are elated.

Evangelicals are shocked.

Many are outraged.

No matter what you think about this decision, I hope you feel a sense of grief… for the children. This is a story of deep and lasting significance, because there are children’s lives at stake in how we respond.

Children will suffer as evangelicals lose trust in and withdraw support from World Vision in the future. It will take time for evangelicals to start new organizations that maintain historic Christian concepts of sin, faith, and repentance.

In the meantime, children will suffer. Needlessly.

That’s why critics of the evangelical outcry toward World Vision will say, Get over it! Kids matter more than what men and women choose to do romantically!

Strangely enough, we agree. In fact, this is one of the main reasons we’re against redefining marriage. We believe kids matter more than gays and lesbians having romantic relationships enshrined as “marriage.”

Children are the ones who suffer when society says there’s no difference between a mom or a dad.

Children are the ones who suffer when a couple’s romantic interests outstrip a child’s healthy development, whether in no-fault easy divorce laws, or in the redefining of society’s central institution.

Children are the ones who suffer when Mom and Dad choose to live together, as if their relationship is one lengthy trial or audition, a decision that can’t provide their children with the security that comes from marriage.

Children are the ones who suffer when careers matter more than marriage, when romance matters more than reproduction, when sex is a commodity, when a marriage culture is undermined.

Children are the ones who suffer when organizations like World Vision, under the guise of neutrality, adopt policies that enshrine a false definition of marriage in the very statement that says no position will be taken.

Children are the ones who suffer when President Obama (rightly) mourns the rampant fatherlessness in the African-American community, while simultaneously campaigning for marriage laws that would make fathers totally unnecessary.

Children are the ones who suffer and die when “sexual freedom” means the right of a mother to take the life of her unborn child.

Sex is our god. Children are our sacrifice.

So, yes, we grieve for the children across the world who will be adversely affected by World Vision’s decision and the evangelical response.

But we also grieve for children here at home who are growing up in a culture in which sexual idolatry distorts the meaning of marriage and the beauty of God’s original design.

Today is a day to grieve for the children.

"What does the Bible say about divorce and remarriage?"

Posted by Dan C. on

First of all, no matter what view one takes on the issue of divorce, it is important to remember Malachi 2:16: “I hate divorce, says the LORD God of Israel.” According to the Bible, marriage is a lifetime commitment. “So they are no longer two, but one. Therefore what God has joined together, let man not separate” (Matthew 19:6). God realizes, though, that since marriages involve two sinful human beings, divorces are going to occur. In the Old Testament, He laid down some laws in order to protect the rights of divorcees, especially women (Deuteronomy 24:1-4). Jesus pointed out that these laws were given because of the hardness of people’s hearts, not because they were God’s desire (Matthew 19:8).

The controversy over whether divorce and remarriage is allowed according to the Bible revolves primarily around Jesus’ words in Matthew 5:32 and 19:9. The phrase “except for marital unfaithfulness” is the only thing in Scripture that possibly gives God’s permission for divorce and remarriage. Many interpreters understand this “exception clause” as referring to “marital unfaithfulness” during the “betrothal” period. In Jewish custom, a man and a woman were considered married even while they were still engaged or “betrothed.” According to this view, immorality during this “betrothal” period would then be the only valid reason for a divorce.

However, the Greek word translated “marital unfaithfulness” is a word which can mean any form of sexual immorality. It can mean fornication, prostitution, adultery, etc. Jesus is possibly saying that divorce is permissible if sexual immorality is committed. Sexual relations are an integral part of the marital bond: “the two will become one flesh” (Genesis 2:24; Matthew 19:5; Ephesians 5:31). Therefore, any breaking of that bond by sexual relations outside of marriage might be a permissible reason for divorce. If so, Jesus also has remarriage in mind in this passage. The phrase “and marries another” (Matthew 19:9) indicates that divorce and remarriage are allowed in an instance of the exception clause, whatever it is interpreted to be. It is important to note that only the innocent party is allowed to remarry. Although it is not stated in the text, the allowance for remarriage after a divorce is God’s mercy for the one who was sinned against, not for the one who committed the sexual immorality. There may be instances where the “guilty party” is allowed to remarry, but it is not taught in this text.

Some understand 1 Corinthians 7:15 as another “exception,” allowing remarriage if an unbelieving spouse divorces a believer. However, the context does not mention remarriage, but only says a believer is not bound to continue a marriage if an unbelieving spouse wants to leave. Others claim that abuse (spousal or child) is a valid reason for divorce even though it is not listed as such in the Bible. While this may very well be the case, it is never wise to presume upon the Word of God.

Sometimes lost in the debate over the exception clause is the fact that whatever “marital unfaithfulness” means, it is an allowance for divorce, not a requirement for it. Even when adultery is committed, a couple can, through God’s grace, learn to forgive and begin rebuilding their marriage. God has forgiven us of so much more. Surely we can follow His example and even forgive the sin of adultery (Ephesians 4:32). However, in many instances, a spouse is unrepentant and continues in sexual immorality. That is where Matthew 19:9 can possibly be applied. Many also look to quickly remarry after a divorce when God might desire them to remain single. God sometimes calls people to be single so that their attention is not divided (1 Corinthians 7:32-35). Remarriage after a divorce may be an option in some circumstances, but that does not mean it is the only option.

It is distressing that the divorce rate among professing Christians is nearly as high as that of the unbelieving world. The Bible makes it abundantly clear that God hates divorce (Malachi 2:16) and that reconciliation and forgiveness should be the marks of a believer’s life (Luke 11:4; Ephesians 4:32). However, God recognizes that divorce will occur, even among His children. A divorced and/or remarried believer should not feel any less loved by God, even if the divorce and/or remarriage is not covered under the possible exception clause of Matthew 19:9. God often uses even the sinful disobedience of Christians to accomplish great good.

Recommended Resources: Logos Bible Software and Divorce and Remarriage: 4 Views edited By H. Wayne House.

Read more: http://www.gotquestions.org/divorce-remarriage.html#ixzz2a0e3J6HN