What if you don’t have a community mikvah? Continue reading “Ways to Dip without a Mikvah”
Christian abuse should be an oxymoron, and it is, so how does it happen in Christian churches and Christian marriages?
My guess? Nobody wants to talk about it. Abusing and being visibly upset by abuses suffered reflects poorly on the idea that God’s grace is all sufficient. Since God is able above all we can ask or think, then God can make the abuse stop. Also, if God will not allow us to be tempted beyond what we are able, then we must be able to take what we’re given, drink the bitter cup, and trust God. It hides behind a veil that is either faith or denial, perhaps both.
Links… and a window to my humiliation at attempting a Powerpoint + Audacity -> Windows Movie Maker = Youtube video. But I tried, and have far more respect for those who can do it well.
This is the original small group Bible study I led on Leviticus 15 and menstrual impurity. In part 1, you’ll see some NT scriptures related to purity and holiness. Part 2 gets to my favorite part: the picture that goes along with my analogy of niddah as a bubble.
Mikvah & Nidah Part 1 and Part 2—- Inactive! I will post a password if I reload these.)
(I disabled all comments on Youtube because I’m so embarrassed about how it looks & sounds, but I am willing to discuss the content of the videos over here on the blog.)
Take care, friends.
Here is part 4 of the divorce series where we finally get to look at the words of Jesus. I’ve explained and attempted to support the assumptions I’m bringing to this passage elsewhere in the series: the preface, part 1, part 2 and part 3. In sum, this is what those posts attempt to demonstrate:
- Deuteronomy 24:1 contains God’s instructions for getting a divorce, and if God has a way, his way is good, and holy, and just, which means divorce–done God’s way–can be good, holy, and just.
- A biblically legal divorce by definition allows for remarriage without committing adultery. Remarriage is not defiling except under the circumstance described in Deuteronomy 24:2-4.
- “Putting away” is not a synonym for “divorce” in Jewish culture. To be divorced means to be torah-legally free to remarry. To be “put away” means to be married to a spouse who has sent his wife away or a spouse who has departed from the house. The remaining spouse is described as an agunah, a person bound or chained to the marriage though the spouse is gone.
So, in short, that’s the framework that helps me make sense of the Matthew 19 passage, but I encourage you to look at the earlier posts to consider why I’m asserting those things and then search it out on your own to see if these things be true.
We’re in part 3! As we saw in part 2 of the divorce series, there is no such thing in the Bible as a divorce that does not allow a person to remarry. However, a person can be legally married and yet “put away” from his or her spouse. It is the plight of the agunah, the chained or bound spouse—not a nice image, and if it brings to mind suffering, it should. It’s horrible. The agunah is separated from his or her respective wife or husband but not divorced.
Here’s part 2 of the divorce series (part 1 about the possibility of a holy divorce is here). Part 2 discusses arguments that I don’t agree with even though I think the arguments look good at first glance. They come from the same man, J. Carl Laney, who is a professor of Biblical literature, and they are the best counterarguments I’ve seen. If you have better counterarguments regarding specifically Deuteronomy 24:1-4, post or link to them. I am interested in learning about them.
In light of how I have answered Laney, I started thinking about how different the torah’s view of divorced people is from how people tend to view divorced people, and I was ashamed, so I ended there, though it was not originally planned to be part of this post.
I’ll call this part 1 of my divorce series. Holy matrimony may be familiar terminology, but holy divorce? I may not be able to slip that one in quite so easily.
Holiness by Obedience
We need to come to terms with what might make matrimony holy. I’d like to propose that holiness has nothing to do with what is right or wrong from man’s perspective, or with what is socially acceptable or unacceptable, or with what is considered natural or unnatural, or with what we human beings find exciting or unexciting. If we want YHVH God, the creator of the universe, the one whose image we come face to face with in the mirror each morning, the God of Abraham, Isaac, and Jacob, to see something as holy, then we have only one option: do it his way.
If it’s true that matrimony can be holy because it lines up with what God says, then it should be possible for divorce to be holy if it lines up with what God says.