LHCA Published Document: 08-0574.Doc
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
MARRIAGE, DIVORCE, REMARRIAGE, CONCUBINES, POLYGYNY & JESUS; Another Look for Christians. COPYRIGHT JANUARY 14, 1995 All
MARRIAGE, DIVORCE, REMARRIAGE, CONCUBINES, POLYGYNY & JESUS; Another Look for Christians. COPYRIGHT JANUARY 14, 1995 All rights reserved. Portions of this file/document may be posted/published as long as the paragraph of the portion, the paragraph before the portion and the paragraph after the portion are included without any additional breaks or spaces, and the source and author are included with the protion posted/published. Copyright 01/12/96; 11/10/05; 5/13/09; 11/29/10; 3/15/11 (Revised) By L. Tyler SanDiego, CA 92162-0763 http://groups.yahoo.com/group/PolyPolygamyPolygnyNJesus http://groups.google.com/group/BiblicalChristianPolygamyPolygyny http://www.flickr.com/groups/christian_polygamy/ http://www.facebook.com/group.php?gid=6382095167 http://biblicalmarriagepolygyny.yuku.com/directory TOPICS: FOREVER MARRIAGES CROSS CULTURALLY, FORMAL AND INFORMAL CHRISTIAN MARRIAGE, COMMON LAW MARRIAGE, CHRISTIAN DIVORCE, CHRISTIAN REMARRIAGE, CHRISTIAN CONCUBINES, CHRISTIAN POLYGYNY (POLYGAMY), RACISM, ETHNOCENTRICITY, AND THE SWEARING OF OATHS TABLE OF CONTENTS (PLEASE USE YOUR FIND TOOL TO FIND THE CHAPTER BY THE CHAPTER ROMAN NUMERAL) I. INTRODUCTION: PRIORITIES RECONSIDERED. II. DIVORCE DEFINED, A Surprise III. DIVORCE! A PLAGUE AND ITS CONSEQUENCES. IV-A. MARRIAGE AND POLYGYNY FROM GENESIS TO JUDGES IV-B. MARRIAGE AND POLYGYNY FROM JUDGES TO JESUS V. MARRIAGE, POLYGYNY, JESUS AND THE APOSTLES VI. ADULTERY DEFINED: A SURPRISE! ISNT POLYGYNY ADULTERY? VII. SO, WHAT ABOUT CONCUBINES & POLYGYNY TODAY IN MY COUNTRY? VIII. ARE POLYGYNISTS AND CONCUBINES LIVING IN ERROR TODAY? IX. MARRIAGE, CONCUBINES, CIVIL LAW, PERSONAL LIBERTY AND A LOVING CONSCIENCE! X. DOES GOD FORGIVE BROKEN VOWS, DIVORCE AND ADULTERY? XI. CAN YOU COME BACK TOGETHER & REMMARY AFTER ADULTEROUS REMARRIAGE? XII. -
Section I: the Marriage Preparation Process
Section I: The Marriage Preparation Process STAGE ONE: INTRODUCTIONS AND ORIENTATIONS Marriage Preparation: A Commitment Of Time.................................................................................. 8 Why Take The Time And Make The Effort? A Couple’s First Contact With The Parish ........................................................................................... 9 The Importance Of A Welcoming Atmosphere Initial Meeting(s) With The Couple ..................................................................................................... 10 A Time For Evangelization And Discernment Addressing A Couple’s Experience And Needs ................................................................................... 11 Benefits Of A Premarital Inventory The Engagement Blessing.................................................................................................................... 12 A New Opportunity For Families And Parish STAGE TWO: MARRIAGE CATECHESIS AND FORMATION Participation In A Shared Preparation Process ................................................................................. 13 Facilitating Attendance At Marriage Preparation Programs The Marriage Preparation Program ................................................................................................... 14 A Church Community Sharing Its Faith, Wisdom And Love STAGE THREE: PASTORAL SESSIONS, WEDDING LITURGY AND BEYOND Affirmation Of The Couple’s Readiness For Marriage ..................................................................... -
What Does the Bible Say About Divorce and Remarriage
WHAT DOES THE BIBLE SAY ABOUT DIVORCE AND REMARRIAGE? “If your opinion about anything contradicts God’s Word, guess which one is wrong?” Rick Warren “There is a way that seems right to a man, but its end is the way to death.” (Proverbs 14:12 ESV) What does the Bible say about marriage? Marriage is created by God as lifelong institution between a man and a woman, rooted in creation, with a significance that shows in its comparison to Christ’s relationship with the church (Ephesians 5:22-33). Today marriage is often defined by the emerging trends, understandings, feelings, and opinions of the culture rather than the transcendent, immutable, and eternal truth found described by the God who created it. This change in understanding and practice has led to an overwhelming amount of marriages ending in divorce and resulting in remarriage. Although many sociological, psychological, economic, emotional, and man- centered rationales may be created to explain and justify the practice of divorce and remarriage, the Christian perspective and practice must be rooted in a balanced and holistic application of biblical theology. The overwhelming practice in today’s churches is to allow remarriage in most cases of legal divorce. This is problematic in a society that frequently allows no-fault divorce, thus eliminating most standards or requirements for divorce. In the few churches that do choose to discriminate in the practice of remarriage, it is often confusing and complex to determine accurately the circumstances surrounding the divorce as well as the guilt or innocence of each party involved. In evaluating the Scriptural texts in regard to marriage, divorce, and remarriage the Bible points to the marriage bond as ending only in death, not merely being severed by legal divorce, thereby prohibiting remarriage following divorce no matter the circumstance (Matthew 19:6, Romans 7:1-3, 1 Corinthians 7:10-11,39). -
The Splintering of Spain
This page intentionally left blank ii ii The Splintering of Spain This book explores the ideas and culture surrounding the cataclysmic civil war that engulfed Spain from 1936 to 1939. It features specially commissioned articles from leading historians in Spain, Britain and the USA which examine the complex interaction of national and local factors, contributing to the shape and course of the war. They argue that the ‘splintering of Spain’ resulted from the myriad cultural clea- vages of society in the 1930s. Thus, this book views the civil war less as a single great conflict between two easily identifiable sets of ideas, social classes or ways of life, than historians have previously done. The Spanish tragedy, at the level of everyday life, was shaped by many tensions, both those that were formally political and those that were to do with people’s perceptions and understanding of the society around them. CHRIS EALHAM is Senior Lecturer in History at Lancaster University. His previous publications include Policing the City: Class, Culture and Conflict in Barcelona, 1898–1937 (2005). MICHAEL RICHARDS is Senior Lecturer in Contemporary European History at the University of the West of England. His previous publica- tions include A Time of Silence: Civil War and the Culture of Repression in Franco’s Spain, 1936–1945 (1998). The Splintering of Spain Cultural History and the Spanish Civil War, 1936 –1939 Edited by Chris Ealham and Michael Richards cambridge university press Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo Cambridge University Press The Edinburgh Building, Cambridge cb2 2ru,UK Published in the United States of America by Cambridge University Press, New York www.cambridge.org Informationonthistitle:www.cambridge.org/9780521821780 © Cambridge University Press 2005 This publication is in copyright. -
Confucianism: How Analects Promoted Patriarchy and Influenced the Subordination of Women in East Asia
Portland State University PDXScholar Young Historians Conference Young Historians Conference 2017 Apr 20th, 9:00 AM - 10:15 AM Confucianism: How Analects Promoted Patriarchy and Influenced the Subordination of Women in East Asia Lauren J. Littlejohn Grant High School Follow this and additional works at: https://pdxscholar.library.pdx.edu/younghistorians Part of the Asian History Commons, History of Religions of Eastern Origins Commons, and the Women's History Commons Let us know how access to this document benefits ou.y Littlejohn, Lauren J., "Confucianism: How Analects Promoted Patriarchy and Influenced the Subordination of Women in East Asia" (2017). Young Historians Conference. 9. https://pdxscholar.library.pdx.edu/younghistorians/2017/oralpres/9 This Event is brought to you for free and open access. It has been accepted for inclusion in Young Historians Conference by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Confucianism: How Analects Promoted Patriarchy and Influenced the Subordination of Women in East Asia Lauren Littlejohn History 105 Gavitte Littlejohn 1 Introduction Primary sources provide historians insight into how people used to live and are vital to understanding the past. Primary sources are sources of information-artifacts, books, art, and more- that were created close to the time period they are about and by someone who lived in proximity to that period. Primary sources can be first hand accounts, original data, or direct knowledge and their contents are analyzed by historians to draw conclusions about the past. There are many fields where scholars use different forms of primary sources; for example, archaeologists study artifacts while philologists study language. -
Marriage Laws Around the World
1 PEW RESEARCH CENTER Marriage Laws around the World COUNTRY CODED TEXT Source Additional sources Despite a law setting the legal minimum age for marriage at 16 (15 with the consent of a parent or guardian and the court) for girls and 18 for boys, international and local observers continued to report widespread early marriage. The media reported a 2014 survey by the Ministry of Public Health that sampled 24,032 households in all 34 provinces showed 53 percent of all women ages 25-49 married by age 18 and 21 percent by age 15. According to the Central Statistics Organization of Afghanistan, 17.3 percent of girls ages 15 to 19 and 66.2 percent of girls ages 20 to 24 were married. During the EVAW law debate, conservative politicians publicly stated it was un-Islamic to ban the marriage of girls younger than 16. Under the EVAW law, those who arrange forced or underage marriages may be sentenced to imprisonment for not less than two years, but implementation of the law remained limited. The Law on Marriage states marriage of a minor may be conducted with a guardian’s consent. By law a marriage contract requires verification that the bride is 16 years of age, but only a small fraction of the population had birth certificates. Following custom, some poor families pledged their daughters to marry in exchange for “bride money,” although the practice is illegal. According to local NGOs, some girls as young as six or seven were promised in marriage, with the understanding the actual marriage would be delayed until the child [Source: Department of reached puberty. -
Civil Marriage in Lebanon
Empowering Women or Dislodging Sectarianism?: Civil Marriage in Lebanon Sherifa Zuhurt In this article, I reflect on the proposed Lebanese civil marriage law, which initiated a political crisis in Lebanon in March of 1998 and was followed by an indefinite shelving of that proposed law. Many Westerners assume that women in today's Middle East passively submit to extreme male chauvinism and glaring legal inequalities. In fact, Middle Eastern women have been actively engaged in a quest for empowerment and equity through legal, educational, political, and workplace reforms for many decades, and through publication of their writings in some countries for over a century. Although women's rights were at stake in the proposed law, it is curious that many failed to perceive the connection between legal reform and women's empowerment. Those who understand this linkage only too well are the most frequent opponents of such legal reform, arguing that it will destroy the very fabric of society and its existing religious and social divisions. First, I will provide some information on the history of sectarianism (known as ta'ifzyya in Arabic) in Lebanon. The drama surrounding the proposed bill's debut will be followed by information on women's politically and socially transitional status in the country. I relate women's status to their inability to lobby effectively for such a reform. I will allude to similar or related regional reforms in the area of personal status in order to challenge the idea of Lebanon's exceptionalism. I then explore the politicized nature of the t Sherifa Zuhur holds a Ph.D. -
Minimum Legal Age at Which Marriage Can Take Place with and Without Parental Consent"
Table 23 - Demographic Yearbook 2012 Table 23 presents the marriages cross-classified by age of groom and age of bride for the latest available year between 2003 and 2012. Description of variables: Marriage is defined as the act, ceremony or process by which the legal relationship of husband and wife is constituted. The legality of the union may be established by civil, religious or other means as recognized by the laws of each country1. Marriage statistics in this table, therefore, include both first marriages and remarriages after divorce, widowhood or annulment. They do not, unless otherwise noted, include resumption of marriage ties after legal separation. These statistics refer to the number of marriages performed, and not to the number of persons marrying. Age is defined as age at last birthday, that is, the difference between the date of birth and the date of the occurrence of the event, expressed in completed solar years. The age classification used for brides in this table is the following: under 15 years, 5-year age groups through 90-94, and 95 years and over, depending on the availability of data. Age classification for grooms is restricted to: under 15 years, 5-year age groups from 15 to 59, and 60 years and over. In an effort to provide interpretation of these statistics, countries or areas providing data on marriages by age of groom and bride have been requested to specify "the minimum legal age at which marriage can take place with and without parental consent". This information is presented in the table 23-1 below. -
February 2016 Getting Married Engagements
February 2016 Volume 43 Issue 2 ISSN 0790 4290 Relate Contents The journal of developments in social services policy and legislation in Ireland Page No. 1. Engagements Getting married 2.e Pr nuptial agreements This issue of Relate provides an overview of things you may need to know if you are planning to get married including notification requirements types of legal 2. Legal prerequisites ceremony and registration of the marriage. for marriage 4. Notification requirements Engagements for marriage At one time getting engaged to marry was considered a legally binding contract 5. Different legal ways of and if the engagement was broken without lawful justification the person getting married responsible could be sued for damages for breach of promise. The Family Law Act 1981 abolished legal action for breach of promise but it allows for legal action 6. Registration of marriage where there is a dispute over property or finances between a couple following a 7. Getting married abroad broken engagement or involving a third party. Gifts between an engaged couple When two people who are engaged give gifts including an engagement ring to each other there is a presumption that they are given on the condition that the gifts will be returned if requested should the engagement end. If one of the engaged couple dies however it is presumed the gifts the deceased gave were given without any conditions. It is possible to contest either of these presumptions in court if there is evidence to the contrary. These presumptions only apply to gifts given during the engagement and do not apply to gifts given before or after the engagement. -
Marriage Contract Toolkit Table of Contents
Marriage Contract Toolkit Table of Contents 1. WHY CCMW CREATED THIS KIT: | 1 Who should use this kit? | 1 What is the kit based on? | 2 Before you sign anything, talk to a lawyer! | 2 2. WHAT IS A MUSLIM MARRIAGE CONTRACT? | 3 How is religious marriage different from civil marriage? | 4 How can I make sure I also have a civil marriage? | 4 How can a Muslim marriage contract be useful? | 4 Will my Muslim marriage contract be enforceable by a court? | 5 When should I avoid a Muslim marriage contract? | 5 Should we talk to a lawyer when we draw up our Muslim marriage contract? | 5 If I have a religious divorce, do I need a civil one? | 6 3. WHAT PARTS OF MUSLIM LAW SUGGEST THAT WIVES CAN DIVORCE? | 7 What does the Quran say about divorce? | 7 Which hadiths indicate that women may divorce? | 8 What does traditional law say about adding conditions to marriage contracts? | 9 What does traditional law say about delegating a power of divorce to the wife? | 10 Where can I learn more about traditional law? | 16 4. EXPLANATORY NOTES | 17 Marriage certificate | 17 Sample marriage contract | 18 Part 1. Declarations relating to marriage | 18 Declaration that we are free to marry | 18 Declaration of monogamy | 18 Declaration of type of marriage | 19 Declaration of mahr-amount | 19 Declaration of mahr-time of payment | 20 Declaration about obedience | 21 Declaration of no force or violence | 21 Declaration about education and work | 22 Declaration about household responsibilities | 22 Part 2. Declarations relating to religious divorce | 22 Declaration of seeking reconciliation before divorce | 22 Declaration of divorce in writing | 23 Declaration of following the practice (Sunnah) of the Prophet, peace be upon him | 24 Declaration about where we will get a civil divorce | 24 Declaration about ending a marriage subsisting in another jurisdiction | 24 Part 3. -
Child Marriage: a Mapping of Programmes and Partners in Twelve Countries in East and Southern Africa
CHILD MARRIAGE A MAPPING OF PROGRAMMES AND PARTNERS IN TWELVE COUNTRIES IN EAST AND SOUTHERN AFRICA i Acknowledgements Special thanks to Carina Hickling (international consultant) for her technical expertise, skills and dedication in completing this mapping; to Maja Hansen (Regional Programme Specialist, Adolescent and Youth, UNFPA East and Southern Africa Regional Office) and Jonna Karlsson (Child Protection Specialist, UNICEF Eastern and Southern Africa Regional Office) for the guidance on the design and implementation of the study; and to Maria Bakaroudis, Celine Mazars and Renata Tallarico from the UNFPA East and Southern Africa Regional Office for their review of the drafts. The final report was edited by Lois Jensen and designed by Paprika Graphics and Communications. We also wish to express our appreciation to the global and regional partners that participated as informants in the study, including the African Union Commission, Secretariat for the African Union Campaign to End Child Marriage; Girls Not Brides; Population Council; Swedish International Development Cooperation Agency – Zambia regional office; World YWCA; Commonwealth Secretariat; Rozaria Memorial Trust; Plan International; Inter-Africa Committee on Traditional Practices; Save the Children; Voluntary Service Overseas; International Planned Parenthood Federation Africa Regional Office; and the Southern African Development Community Parliamentary Forum. Special thanks to the UNFPA and UNICEF child marriage focal points in the 12 country offices in East and Southern Africa (Comoros, Democratic Republic of the Congo, Eritrea, Ethiopia, Madagascar, Malawi, Mozambique, South Sudan, Uganda, United Republic of Tanzania, Zambia and Zimbabwe) and the governmental and non-governmental partners that provided additional details on initiatives in the region. The information contained in this report is drawn from multiple sources, including interviews and a review of materials available online and provided by organizations. -
Policy on Christian Marriage and Remarriage
Policy on Christian Marriage and Remarriage Christian Marriage The Anglican Church in North America and the Diocese of the Mid-Atlantic affirm “our Lord’s teaching that Holy Matrimony, commonly called a Sacrament (Article 25 and ACNA Catechism 124-125), is a lifelong covenant between one man and one woman… in which the two become one flesh…a sign of the mystical union between Christ and His Church (Matthew 19:3-9; Ephesians 5:22-32)” (Anglican Church in North America, Canon II.7). In asking that the Church solemnize their marriage, the bride and groom declare their desire to enter a covenant relationship before God and in the presence of His people. They commit themselves to each other for the rest of their lives and invite Jesus Christ to be at the center of their marriage. In their intention to live their married life within the fellowship of the Church, they ask a priest to bless their commitment and the congregation to uphold them in prayer. They enter a Christian marriage, hallowed by our Lord Jesus Christ, whose grace can sustain them to live together in love, joy and faithfulness. Marriage in the Anglican Church In order to be married in the Anglican Church in the Diocese of the Mid-Atlantic, a member of the clergy, canonically resident or licensed in the Diocese*, must preside at the wedding. This officiant is the agent of both the State and the Church and is bound by the laws of the State** as well as The Book of Common Prayer and the Canons of the Church.