(a) I think that many biblically-minded evangelicals and charismatics make wrong or imbalanced judgments in this area because they tend to take & make the very limited possibility of divorce with a second marriage in the tradition (as set out by Erasmus and followed by Beza & the Reformed tradition and seen in the Westminster Confession 1648) into a kind of general permission so that, as it were, the one case in a hundred envisaged in the 16th & 17th century by the Protestant divines has now become, as it were, 90 cases out of a hundred in the ECUSA, even amongst conservatives.
(b) I note that lifelong, one-flesh marriage is often and generally described in evangelical and charismatic circles as an ideal rather than as a privilege, command and duty required by God. The logic of this word “ideal” in practical terms means that life-long wedlock is something to aim for; but, if it is not attained, a second or third try is acceptable if one is sincere. So the use of this word can be and often is most supportive of the divorce culture and serial monogamy. There is a big difference between an ideal to aim for and a command to obey.
Now I wish to state what I see as the general mindset & state of affairs in virtually all ECUSA dioceses and parishes with respect to divorce & remarriage.
1. In general, no bishops place any obstacles before a person, whose original spouse is alive, being married a second time in church.
2. In general, few bishops object to a third marriage if a suitable explanation for it is offered.
3. Around 40 percent of Episcopalians are divorced, or divorced and remarried (at least once). This deeply affects the mindset of a parish and congregation, making it difficult therein to preach the whole counsel of God.
4. At least 20 per cent of clergy (female and male) are divorced, or divorced and remarried and this fact does not seem to affect their continuance and promotion in ordained Ministry or stand in the way of job prospects, including being made bishop.
5.Virtually all Episcopalians give general support to the marriage of divorcees in church whether they themselves are divorced or not. The divorce culture, so called, is part of the Episcopal mindset and this is so whether we speak of conservatives or liberals.
6. Much energy, money, skill & time is spent on counseling in order to make the divorce culture work and cause minimal casualties in the congregations.
7. To find a clergyman and/or a parish which seeks to uphold the traditional, biblical and western canon law standards for holy matrimony is very difficult. Those who wish to do so find themselves overwhelmed by the culture. (Even in the Continuing Churches, where one would expect to find this standard upheld, it is often negated through the use of the bishop’s supposed power to annul a marriage and therefore treat it as if it never existed.)
If we take all these statements together and then place alongside them the further fact that many dioceses are now authorizing the blessing of same-sex couples, we can so easily see that we are dealing with a general failure in the ECUSA to stand on the biblical rock of the Word which is the Lord Jesus Christ who said, “those whom God hath joined let no man put asunder”. In fact, the ECUSA is allowing all kinds of other sexual relations/deviations to exist on the shifting sands of modern doctrines of freedom, personal autonomy, personal fulfillment, and human rights. These modern doctrines have all been absorbed to some degree or another in the Church by liberals and conservatives alike and thus the mindset is created which is favorable to these innovations in sexuality.
So a new beginning, a reformation, a revival, a renewal of the Anglican Way in 2003 MUST surely include [how can it exclude?] a getting to grips with the terrifying phenomenon of the demise of biblically-based marriage along with the triumph of the ecclesiastical expressions of the divorce and lesbigay cultures.
We have to take up our cross in order to follow the Lord Jesus. Here without pain there can be no gain for the kingdom of God. And all of us are affected whether in a primary or secondary way.
Again I commend the study of the Preface to the Service of Holy Matrimony in The Book of Common Prayer of 1662 as a pointer to the biblical teaching.
Dearly beloved, we are gathered together here in the sight of God, and in the face of this congregation, to join together this man and this woman in holy Matrimony; which is an honorable estate, instituted of God in the time of man’s innocency, signifying unto us the mystical union that is betwixt Christ and his Church; which holy estate Christ adorned and beautified with his presence, and first miracle that he wrought, in Cana of Galilee: and is commended of Saint Paul to be honorable among all men: and therefore is not by any to be enterprized, nor take in hand, inadvisedly, lightly or wantonly, to satisfy man’s carnal lusts and appetites, like brute beasts that have no understanding; but reverently, discreetly, advisedly, soberly, and in the fear of God; duly considering the causes for which Matrimony was ordained.
First, it was ordained for the procreation of children, to be brought up in the fear and nurture of the Lord, and to the praise of his holy Name.
Secondly, it was ordained for a remedy against sin, and to avoid fornication; that such persons as have not the gift of continency might marry, and keep themselves undefiled members of Christ’s body.
Thirdly, it was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity. Into which holy estate these two persons present come now to be joined.
The Rev'd Dr. Peter Toon M.A., D.Phil. (Oxon.)
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