« Last post by Cavaradossi on Today at 06:22:05 AM »
The Church has always been somewhat lenient when it comes to second and third marriages. St. Paul discouraged widows from marrying but still allowed it.
The Church allows for widows to marry as marriage is until death does you part.
Are second and third marriages theologically justifiable? And if so, how? In light of tradition...
Funny, in the post immediately before this one, you criticised someone for not being able to discuss Orthodox Church teaching without reference to Roman Catholicism, but here, an Orthodox Christian accurately describes the Church's teaching and practice and you respond with Roman Catholic teaching and practice. Seems like you are the one unable to discuss Orthodox Church teaching without introducing Roman Catholicism.
The Church allows widows to marry for the same reason it allows anyone else to enter into a second marriage: it's a condescension to human weakness. Ideally, no one would enter into a second union because the first is not abolished by death. Or do Roman Catholics not believe in the resurrection anymore? Maybe Jesus didn't defeat all of death.
I Corinthians 7:39 Romans 7:2,3 I timothy 5:14
the Apostolic Deposit and St. Paul are very clear that death does part them. St. John Chrysostom, in denouncing those who opposed second marriages after a death, said that such thought themselves better than St. Paul.
Christ showed that while your wife whom you are separated from is alive, you may not marry again lest you commit adultery. He gave various examples and instances to stress this teaching. Thus marriage is until death does you part as Christ also said in heaven there is no marriage by saying we will be like the angels who do not marry.
Further, "Till death do us part" is indeed part of the Western Rite marriage service, as found in "Orthodox Prayers of Old England" and approved for liturgical usage within the Russian Orthodox Church Abroad
It is not a case of me speaking about my church or its teaching but rather an approved and clearly liturgical and proper teaching of EOy... Lex orandi and all you know...
You show yourself to be a rather poor expositor of scripture. The exemption provided in Romans 7:2 and 1 Corinthians 7:39 is provided specifically to widows (that is, to women, but not to men). Furthermore, 1 Timothy 5 actually hurts your case, as 1 Timothy 5:9 shows that the freedom of widows to remarry is not entirely absolute, should they be enrolled as widows with the Church.
As for canon law, it seems that you are unaware that Orthodox Canon law does in fact follow these biblical verses quite closely. Canons 24 and 41 of St. Basil deal specifically with these issues. Canon 41 simply states that a widow is free to marry a man, so long as there is no one to prevent their marriage. Canon 24 forbids widows over the age of 60 to take a husband (because widows over 60 are to be enrolled as widows), but allows widows under the age of 60 who have been enrolled to remarry only at the cost of losing the material support of the Church (that is, without any ecclesiastical penalty), because the fault lies not with the young widow, but with the clergy for having enrolled a woman under 60, contrary to St. Paul's command. A widower, on the other hand, is to be penanced as a digamist for remarrying.
On the issue of second marriages, you should know that Orthodoxy does not condemn them outright, but following the Fathers sees it as a concession to human weakness. Thus St. Basil says of second marriage that it is "a remedy against fornication" (letter 160), and of third marriage that it is "is no longer described as marriage at all, but as polygamy; nay rather as limited fornication" (canon 4) and that it is a "defilement of the Church".