Tag: Thomas R. Edgar

Divorce and Remarriage: Four Christian Views

What does Larry Richards have to say? Let’s plunge into the Deeper Waters and find out.

This was an odd chapter. Pastorally, this was the best chapter in the book. Not even a contest. Richards really takes the time to emphasize the love and concern needed for people walking the path of divorce.

Exegetically though, it’s the worst, easily. There are simply several assumptions thrown out and while they could be right, no reason is given for them. As one respondent says, Richards only has two footnotes. That’s far below anyone else.

 

I have yet to meet a Christian who, when he or she stood before pastor and family and church to say “I do,” planned on divorce. I have yet to meet anyone who enjoyed divorce. For each person involved there is pain: worry about the children, uncertainty, sudden loneliness, financial hardship, the lingering and agonizing death of hoped-for love and belonging.

For most Christians there is also a sense of guilt, the awful realization that somehow they have failed, falling dreadfully short of God’s ideal of a permanent, lifelong relationship. Even the “innocent party” feels guilt. What did he or she do wrong? What might he have done differently? What happened to destroy a relationship she entered with such joyous expectation?

It is true that in our society divorce is all too common. It is also tragically true that the Christian community has proven as susceptible as the general culture. Most churches have men and women attending who have been divorced and, in many cases, have remarried. I have no statistics on the Christian community, but the most recent study I’ve seen suggests that about 51% of Americans who many for the first time will divorce. Many of these divorces will be unnecessary. If both parties were willing to receive counseling, to work at the relationship, most marriages that end in divorce could probably be saved.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 215–216.

Amen and amen. Would that every contributor remembered this. This isn’t just an academic exercise in this case. One could say a debate on eschatology for instance might not have a lot of immediate significance for one’s life, but this one does. A lot of people who pick up this book could be going through the pain of divorce themselves or know someone who is. This isn’t just an academic interest for them. Richards brings that out.

First, we must guard against being so swayed by sympathy for hurting people that we ignore or reject Scripture. As Oswald Chambers once wrote, “It is possible to have such sympathy with our fellow man as to be guilty of red-handed rebellion against God.” Now I confess to a great sympathy for many struggling with the option of divorce. One of our neighbors, whom I’ll call Brenda, has an abusive husband. For some ten years he has belittled and sworn at her, constantly ridiculing her. What troubles Brenda now is that her husband treats their two girls the same way. How can she stay with him and see her daughters emotionally damaged for life by his verbal abuse? Is it right for her to stay in a relationship where not only she but her girls are victimized?

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 216–217.

Indeed. Not only this, but how many marriages could be saved if we called out bad behavior on the part of one spouse (Or both if need be) instead of trying to make sure feelings weren’t being spared. We have an idea that we should try to love people into the Kingdom. We often forget we can love them into Hell as well.

Looking more closely at Malachi, we note that something happening in our society today was also happening then: Men were deserting the “wives of their youth.” This phrase, repeated twice in Malachi 2:13–16, makes it clear that these were older couples and suggests that, then as now, older men were deserting their first wives to marry younger, more sexually attractive women.

Partnerships forged by years of shared struggle and joy were being broken up by men who “failed to guard themselves in their spirits.” This phrase, also repeated twice, reminds us that as men grow older they, like Solomon, become more susceptible to sexual temptation. So it is clear from the context of Malachi that when God said “I hate divorce,” he was speaking of divorces motivated by lust, divorces that involved abandonment of women who had been faithful, loving partners through years of married life. You and I also hate this kind of divorce. We recognize its source in selfishness and sin. We see the anguish it causes a partner who has lavished years of loving care on a person who now pushes her aside. No godly person treats another in this way. And nothing can justify such a divorce.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 218.

I too hate this kind of divorce as well. It’s one we should never encourage in the church. It is sad that some of the rabbis did say a man could divorce if someone prettier came along.

It seems to me that there is only one way to avoid the two dangers I have identified above. On the one hand, we must avoid arguing from human experience. It would be easy to list case after tragic case and to so play on emotions that any sensitive reader would cry out, “No! Let him or her go!”

It would be almost as easy to list case after case of selfish and unnecessary divorce and to trace their tragic consequences. But we Christians do not find moral guidance in human experience. We find moral guidance in Scripture, and we then apply Scripture to help us evaluate experience. Thus any valid discussion of divorce and remarriage must begin with a study of the Word of God, not with appeals to have compassion on hurting people.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 219.

And I agree again. Many of these stories can have appeal to emotions. I have made it a point to not often share my story and even when I do, I leave some details out, mainly out of a way of still not wanting to speak ill of my ex-wife.

So far, so good, but now we get into the argumentation.

Jesus then goes on to sketch three useless routes people sometimes take in a search for spiritual greatness. The Pharisees, who raise a legal question about divorce, represent the way of Law (19:1–15). A rich young man, who takes pride in his humanitarianism, represents those who seek greatness by doing good works (19:16–30). Workers in a vineyard represent those who seek greatness by working harder than others in God’s service (20:1–16). In each case Jesus shows why the route chosen is useless as a way to spiritual achievement.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 220–221.

This could be, but I’m skeptical. I found it intriguing, but I think a stronger case needs to be made. I don’t think the Pharisees were trying to use the law to find greatness. If they were, divorce seems like an odd place to start.

If God, sensitive to the fact that human hardness of heart would turn some marriages into destructive caricatures, announced through Moses that marriages could be ended, how can we deny divorce to those few whose suffering cries out that their marriages, too, should end? If Jesus recognized hardness of heart as the rationale for permitting divorce in Old Testament times, how can we insist that there is no rationale for divorce today, even when one spouse persistently sins against his or her partner?

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 223.

This point I do think is valid. What happens today if one spouse hardens their heart and refuses to honor the covenant? Tough luck for the other person?

Jesus’ words warn us that pastors and other Christian leaders have no more right to stand in judgment over the dissolution of a marriage than did the Pharisees. His words tells us that theologians have no right to decree, “People in this situation can divorce and remarry, but people in that situation cannot.” Jesus’ words to the Pharisees confront us if we, like those jealous men of long ago, take it upon ourselves to convene our ecclesiastical courts to make pronouncements on an issue which must in the last analysis be a personal decision—a personal decision that Christians will consider only as a last resort, and then prayerfully and purely, with a heartfelt desire to know and to do God’s will for them.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 226.

While Richards thinks this is a powerful argument, I really do not see this in the text. I see nothing about ecclesiastical courts or anything like that. I don’t see Jesus at all saying we have no place to judge someone else in the case of a divorce. This is especially so since Richards earlier in this chapter described one scenario and said we hate this kind of divorce.

On the other hand, the way to treat a wayward spouse, as illustrated by God’s treatment of adulterous Israel and Hosea’s treatment of his adulterous wife, Gomer, is to seek reconciliation and renewal (see Hos 1:11). Adultery may be grounds for forgiveness, but it is not grounds for divorce!

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 229.

This statement puzzles me since it looks like Jesus does explicitly say that, yes, this is grounds for divorce. I am all for trying to seek reconciliation and renewal first, but if that is resisted, what then? You can’t reconcile with someone who doesn’t want that.

First, he means that the Law, which says “give her a certificate of divorce,” does not express God’s highest standard or ideal. The Pharisees thought that it was righteous to divorce one’s spouse as long as the legalities were observed. Jesus makes it clear that, while it is permissible to divorce, it is not righteous. Divorce falls short of God’s will for us and reveals human failure. In view of God’s ultimate standard for us, divorce, while permissible, is still sin. And remarriage, while permissible, involves an act which measured against the ideal must be acknowledged as adultery.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 233.

This really strikes me as dangerous. Divorce is sin? It can be, but are we to say that a wife who divorces her husband who is a cheater and who beats her and the children is sinning? Also, if remarriage is adultery, is Richards seriously telling us then to go on and sin in divorce and go on and sin in remarriage committing adultery and God will forgive you? Dangerous indeed!

When Richards goes pastoral, it is much better, as he does here:

Too many pastors and teachers insist that there is no forgiveness for the divorced, no fresh start. In many Christian communities, if your marriage fails, you are marked forever and dismissed to a lifetime of loneliness—unless, of course, by some legalistic twist or turn you can be pronounced the “innocent party.”

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 236–237.

Thankfully, this is not my experience, but i know it is the experience of some men.

How strange! We would invite a converted murderer to give testimony from our pulpits. Yet we will not permit a person who has been divorced and has remarried to praise God in our choir.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 237.

This is indeed strange. I have had a Baptist minister tell me this same concern. I am not at all say a converted murderer should not give a testimony, but one can be redeemed of murder but not divorce?

We can draw a number of important principles concerning divorce and remarriage from Paul’s discussion of the issues that troubled the Corinthian church. First, a single, permanent marriage relationship is unquestionably God’s will for his people (7:10). There can be no debate over this question. Marriage is intended to be a lifetime commitment, in which couples share not only their bodies but all of life, and especially their spiritual life.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 239.

This is something we should all agree with. Yes. Marriage was meant to be forever.

As ministers of God’s good news, we will affirm the forgiveness that the divorced can claim. We will show by our own warmth and caring that Jesus values them, despite the worthlessness they now frequently feel.

In our churches we will try to provide social groupings where the divorced can feel they belong. We may sponsor seminars to help them deal with unexpected feelings and tasks for which they are not equipped. If we are uncertain how to minister to the needs of the divorced, we will take the initiative and purchase a helpful book, such as the 1987 Zondervan release Effective Divorce Ministry by Sue Richards and Stan Haggameyer.

Larry Richards, “Chapter 4: Divorce & Remarriage under a Variety of Circumstances,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 244.

Yes, churches. Please do this. A Babylon Bee article a couple of months ago said a new Christian dating app had come out that said “Just go to church,” Many, myself included, said in the comments that that does not work at all for a lot of us. If anything, it’s easy to feel lonely in the church. You go in and see married couples and couples talking about their children and there you sit by your lonesome. Churches. Please remember this!

I do think in looking at the responses, something Laney says definitely needs to be commented on.

While I would agree that divorce and remarriage should not disqualify one from all service in a church, the office of elder and deacon have a specific marital requirement, “husband of one wife” (1 Tim 3:2, 12; Tit 1:6). While divorce and remarriage is a forgivable sin, it would be disqualifying in terms of church office.

J. Carl Laney et al., Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 253.

I really am stunned to see this kind of thing. If followed consistently, Jesus and Paul could not speak at a church. They are not the husband of one wife. Also, if we went this route, anyone to speak must have at least two children. After all, the man must see that his children obey him. Gotta have two. This kind of thinking has done a lot of harm to a good number of divorced men.

I think Edgar also has a powerful reply to Richards:

Richards claims that he originally held the no-divorce and no-remarriage view, but has changed due to a restudy of the passages. How can this be? It does not take a restudy of the passages to change from the view that the Bible teaches that divorce is always sin and remarriage is always adultery to his present view that the Bible teaches that divorce is always sin and remarriage is always adultery but go ahead since God will forgive it Did he need to restudy the Bible to be aware that God is merciful and gracious and will forgive sin? This is the only real difference in his position. All of the writers in this book would agree that God will forgive the sin of improper divorce; we would not all agree that this makes it a valid option.

J. Carl Laney et al., Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 266–267.

In conclusion, overall, I side with Edgar’s view the most. Pastorally, I appreciate Richards the most, and the one I disagree with not only in his chapter but in several responses is Laney.

We’ll see what comes next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

 

Book Plunge: Divorce and Remarriage — Four Christian Views Part 3

What do I think of Thomas R. Edgar’s chapter? Let’s plunge into the Deeper Waters and find out.

Edgar holds to a view of divorce and remarriage in the case of adultery and desertion. To clarify on this, I would include in my own view a couple of other possibilities as legitimate divorces such as a spouse who is being abusive to a member of the family. I don’t know if Edgar holds that position, though it wouldn’t surprise me, but I am stating it here.

So what do we have in Edgar’s chapter?

The opinion that marriage is indissoluble may be held dogmatically, as in the Roman Catholic tradition, or may be derived from an alleged teaching of Scripture regarding the nature of marriage. No verse in Scripture explicitly teaches that marriage is indissoluble. However, those who are convinced of this tend to interpret every passage on divorce and remarriage with this assumption rather than following normal procedures for interpretation and the most natural meaning of the biblical passages involved.

Thomas R. Edgar, “Chapter 3: Divorce & Remarriage for Adultery or Desertion,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 152.

This is certainly true. Nothing in Scripture does say that marriage cannot be undone in any way. If there is divorce in even the Old Testament and remarriage there, it would seem that the answer is indeed that marriage can be undone. Whether it should be undone is a different question.

The view which allows for no divorce, even because of adultery, may seem to be more ethical. However, it could also be considered quite the opposite—as a more tolerant view of adultery—in that it treats adultery no differently than numerous other marriage problems.

Thomas R. Edgar, “Chapter 3: Divorce & Remarriage for Adultery or Desertion,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 152.

This is an interesting point. As it stands, with someone who is an adulterer, or even in our day and age, a porn addict, such a stance could be enabling. I am sure Laney and Heth would agree that adultery is bigger than many other marriage problems, but does Laney’s view in particular lead to this conclusion? Heth at least does allow for divorce so he doesn’t have as much of a problem.

Edgar’s main exegesis in his chapter is on Matthew 19’s section on divorce. I am not at all condemning exegeting that, but as one responder points out, there are other passages. There is little if no interaction with the Old Testament on this matter. That should at least be consulted.

That being said, Edgar’s exegesis of the passage is intense, if not at times seemingly tedious. I do think he spent too much time on weaker objections. I also agree with one responder who said that he spends a lot of time telling us what the passage is not saying and too little saying what it is saying.

While I agree with Edgar’s position, I do get concerned when he says this, and one of his responders will as well.

Many conservatives, perhaps unaware, seem to hold a similar position. For example, those who insist that the exception is not “understood” in Mark 10:2–12 or that Mark 10:2–12 disallows any exception since it is determinative of Jesus’ teaching on divorce have implicitly surrendered the inerrancy of Scripture. It must be kept in mind that both Matthew 19:3–12 and Mark 10:2–12 are recording the same historical incident and the same statements of Jesus. Neither is attempting to give his own view, nor the church’s view on divorce; rather, both are reporting the very same conversation between Jesus and the Pharisees. Matthew explicitly states that, not only on a previous occasion (Mt 5:31–32), but in this very conversation, which is also described in Mark 10:2–12, Jesus specifically stated the exception. Unless Matthew 19:9 is inaccurate, in the conversation recorded in Mark 10:2–12 Jesus did state the exception. Therefore, it must be understood in Mark’s account even though he does not record it Mark, as often happens in other passages, merely omitted a detail which Matthew included.

Thomas R. Edgar, “Chapter 3: Divorce & Remarriage for Adultery or Desertion,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 166.

I would say instead that they are having an inconsistent hermeneutic. If Mark has no exceptions and Matthew does, and you don’t want to throw out inerrancy, then to be consistent, you have to say that Mark most likely took the adultery one as a given. This is what I find consistent with other writers on the topic. Saying that there is a denial of inerrancy leads to outcomes I have seen before, namely in the inerrancy wars starting in around 2010.

Overall, Edgar’s argument in Matthew 19 is highly complex and I don’t think I can summarize it here. I do think it is the way most Protestants do understand the passage, however. For now, let’s also look at 1 Cor. 7.

The crux of the issue is the meaning of 1 Corinthians 7:15. The arguments against interpreting this verse as referring to a divorce and allowing remarriage are few. It is argued that the verse only refers to allowing the partner to leave and says nothing about remarriage. If such an approach were followed elsewhere, many doctrines, including the doctrine of the Trinity, would be lost. The situation Paul refers to either allows remarriage or it does not This is what needs to be determined.

Thomas R. Edgar, “Chapter 3: Divorce & Remarriage for Adultery or Desertion,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 189.

I look at this claim repeatedly and while Edgar could be right, he doesn’t explain it at all which leaves me wondering just how it could be that this leads to a denial of a doctrine of the Trinity. This is a serious danger. Edgar needs to do more than just throw it out there.

Some argue that the deserted believer is not permitted to remarry, because the entire context of 1 Corinthians 7:17–24 urges the believer to remain as he or she is and not to change his or her status. This opinion ignores the details of the context The preference for remaining as is refers also to those never married and to widows and widowers. If this aspect of the context prohibits remarriage, it prohibits all marriage. The passage actually teaches the preference of staying single, but if you desire to marry it is not sin. Although this statement may not specifically allow remarriage of divorced persons, on the other hand, the context does not specifically deny it unless it denies all marriage. Paul implies in 1 Corinthians 7:10–12 that he has something to say that was not specifically covered by the Lord. Since Jesus’ statement in Matthew 19:9 is true for all, including believers and unbelievers, Paul must be doing more than repeating the same teaching for application to a mixed marriage. If he merely repeats in verse 15 what he said in verses 10–11, that divorce and remarriage are prohibited (except for adultery) and that separated people should remain unmarried, then he has stated nothing that the Lord did not already say. If verse 15 is mere repetition, why then would Paul state that the Lord did not speak regarding this matter?

Thomas R. Edgar, “Chapter 3: Divorce & Remarriage for Adultery or Desertion,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 191.

I do agree with this. If the argument is that this is why these people shouldn’t remarry, then it proves too much. It is an argument why no one should marry, even the man who is engaged to the virgin he wishes to marry. I also think it is concerning a famine that was going on in Corinth at the time and that needs to be considered in the context.

Many approach the subject of divorce and remarriage as a policeman would who is not primarily interested in stopping robberies, but more interested that the criminals not enjoy the benefits of their crime. They seem less interested in avoiding marriage failures and more interested in keeping the divorced from remarriage

Thomas R. Edgar, “Chapter 3: Divorce & Remarriage for Adultery or Desertion,” in Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 192.

Thankfully, I have not encountered this in my path through divorce, but I do understand the legalism. The pastoral side must be remembered. In a book like this, there are real people and I would that every contributor had remembered this more. We’ll see that more in part 4.

Laney’s response comes first where he says this at the start:

Edgar writes, “The Bible specifically states that God intended for marriage to be maintained” (p. 191). He also states, “We should not sever that which God has joined” (p. 191). It is surprising that Edgar can make such strong statements regarding God’s design for marriage and then take the entirety of his article to argue the legitimacy of divorce and remarriage.

J. Carl Laney et al., Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 197.

But what is surprising about this? I agree with this as a divorced man. Marriage should be maintained. We should not sever what God has joined. The problem is, if one person doesn’t want to maintain a marriage, they won’t. What God joins does get severed. I hold that divorce can be a necessity sometimes, but in all cases, it is a tragedy. Someone broke their promise on the wedding day, a tragedy.

A major difficulty with Edgar’s viewpoint is the absence of an exception in Mark 10:1–12 and Luke 16:18. According to Edgar, Mark “merely omitted a detail which Matthew included” (p. 166). I would have to say that Mark’s omission of an exception to the permanence of marriage is more than a detail! Eusebius records that Mark carefully recorded the teaching of Peter for the church at Rome after Peter’s death. The church at Rome was apparently not taught by Peter that there was an exception to the permanence of marriage. Peter’s preaching contained no exception. Neither did Mark’s Gospel. Neither were the gentile readers of the Gospel of Luke informed as to an exception. This is not a minor historical detail. This omission would have a significant impact on the lives and marriages of Mark’s readers.

J. Carl Laney et al., Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 199.

Yet this assumes that everything Peter was teaching is found in Mark. If Edgar’s case is correct, the exception is understood. It is a problem to say Mark’s Jesus said no exceptions and Matthew says an exception and both are true. The most likely scenario is Mark’s is understood.

Laney also says that Edgar’s view seems to have no place for forgiveness or promise-keeping. In response, I can say I have always held the door open for the forgiveness of my ex-wife. It doesn’t mean I will trust her again, but I can forgive her.  You can forgive someone for doing something, but you don’t have to trust them again. If the babysitter you hire abuses your children, you can forgive them, but it doesn’t mean you let them sit your kids again.

As for promise-keeping, you can hold Edgar’s position and still believe in promise-keeping. I do. If she did not want to keep her promise, how is that being unfaithful to mine? People around me can tell you I still don’t speak ill of her.

I really had a problem when Laney said this:

Instead of presenting a thorough biblical study of the subject, Edgar continually appeals to logic and states that the arguments of the opposing viewpoint are illogical (compare, pp. 173, 179, 180, 186, 192). I would hasten to point out that many biblical doctrines—such as election and free will—do not fit our categories of logic. How is the doctrine of the Trinity—three equal persons in one godhead-logical? Frankly, I would rather be biblical than logical if a choice is demanded.

J. Carl Laney et al., Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 201.

If the Trinity is illogical, then that means it is impossible and should not be believed. I do not for a moment think the Trinity contradicts logic. Does the doctrine go beyond our understanding? Absolutely, but to say it is illogical is a dangerous path. I suspect Laney doesn’t really understand what is meant by logical, but I wish he would for he has opened a dangerous door with this statement.

There is nothing in Heth that I didn’t find in Laney worth commenting on, but in Richard’s response we read:

It may be correct for us to advise the injured party that he or she “can” divorce. But it is not for us to advise that he or she should. Instead we need to work toward the healing first of the persons involved, and then of the marriage.

J. Carl Laney et al., Divorce and Remarriage: Four Christian Views (ed. H. Wayne House; Spectrum Multiview Books; Downers Grove, IL: InterVarsity Press, n.d.), 211.

This is a great point. We often forget that when the bride and groom come together on a wedding day, it’s not just them making a promise. The congregation is also to promise to support and help the couple. We don’t spend enough time doing this. We should all be working to help marriages in our community. I have told couples where I am that if they have a marriage problem and want to talk, my door is open.

Next time, we will look at Larry Richards’s position.

In Christ,
Nick Peters
(And I affirm the virgin birth)