Is it lawful for a man to divorce his wife for just any reason?

Saints Joachim and Anna, parents of the Virgin Mary, 17th century, Russia

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together; let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

- Matthew 19:1-12

On Saturday we read that, after Jesus gave a formula for mutual correction within the Church, Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together; let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"   My study bible tells us that the basis for the Pharisees' test of Christ regarding divorce is Deuteronomy 24:1-4.  At the time of Christ, easy divorce for men was the practice (a Jewish woman could not initiate divorce).  But this was a source of debate among the Jewish religious leadership, with the Pharisees generally agreeing with Jesus in limiting easy divorce for just any reason.   It says that the condescension of God -- God's allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1; 2.  With His authority, Christ adds His own clear prohibition against divorce, in verse 6 here, and following below in verse 9.

He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  My study bible explains that in the ancient Church, the permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion.  In all cases, however, the Church acknowledges the spiritual tragedy of such a situation.  In other words, it is sin that abuses and breaks relationships sanctioned and made holy by God.

His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."  My study bible says that Christ steers the disciples toward an understanding of the holiness of virginity in the context of devotion to God, not as a rejection of marriage, but as a special calling for those to whom it has been given.  Eunuchs were men who had been castrated, possibly by birth defect, disease, or mutilation.  Until relatively recently historically speaking, they were frequently employed to guard women of nobility, and we might be surprised at what power they wielded in various empires.  But here, Jesus uses this term figuratively, for those who freely choose lifelong celibacy for the sake of the kingdom of heaven, devotion to the service of God.  This consecrated virginity, my study bible says, isn't to be confused with self-mutilation,  which was condemned at the First Ecumenical Council in AD 325.

If we pay close attention to Jesus' words regarding marriage, there are at least a couple of things that are very certain here.  First of all, marriage is sanctified, given within the context of God's grace and the Church.  It is a holy institution.  Taking a look at Malachi 2:13-17 (and particularly the Septuagint translation), we see that in the Old Testament as well, there is emphasis on the companionship of marriage, sanctioned by God, and the importance of understanding relationship in this context.  Verse 16 instructs men, "Do not forsake her," and the entire section on marriage likens discarding an aged wife to an act of injustice or violence.  In 1 Corinthians 7, St. Paul also speaks of marriage and in a very pragmatic sort of way, suggesting that all are awaiting the dispensation of the Kingdom, but marriage must be viewed in the context of what is truly serving God.  Let us consider that in recent readings in Matthew, Jesus has emphasized the unity of relationships in the Church, including mutual correction and forgiveness, and care of the "littlest ones," the authority the disciples will have and how they must use it to serve all -- and become like "little children" to be the true servants of the Kingdom.  All of these passages -- the teachings from Malachi, the beginnings of marriage as found in Genesis, and Jesus' words -- bear witness to the power of relationship as sacrament, within the holiness and sanctification given by God.  How do we relate to one another?  How do we love one another?  Patristic commentary on marriage frequently centers on the fact that in the Gospel of John, the first public sign performed by Christ is at a wedding (John 2:1-12).  This points to marriage as sacrament, holy and sanctioned by God.  A sacrament means that we take the things of the world, and turn them back over to God, for God's purposes.  What we have, then, in Scripture -- and especially in this passage -- is a picture of marriage within the context of God's love and the practice of that love, and marriage as companionship.  In the Eastern Church, marriage is frequently referred to as that which teaches holiness in the context of relationship, as one learns sacrifice one for the other.  Indeed, in the day to day workings of the marriage relationship, one will continually go through transformation and change, having at each stage a new way to know and to love one another.  In this sense, marriage also involves the Cross, a giving up of past expectations or desires, an acceptance of the reality of sacrifice and love, a mutual cherishing.  In this model, marriage is not a question of hierarchy and conformity, but the opposite:  a mutual complementarity with each cherishing and complementing the other, and a relationship from which that love can extend to both the blessings of children and to others, especially in the context of faith in the One who is at the true center of marriage.  Abuse, as a form of sin, kills relationships -- and thus is divorce a spiritual tragedy.  This would include desertion and abandonment.  Let us consider the ways in which marriage is beloved of God, and may be strengthened in love through prayer and rooted in God who is love.   Given in the same context are Jesus' words on virginity, sanctioned as a special consecration and calling to serve God.

If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."

- Matthew 5:27-37

We are reading through the Sermon on the Mount, in Matthew chapter 5.  We began with the Beatitudes, the blessings of the Kingdom.  Jesus then taught about the righteousness of the Kingdom.  In yesterday's reading, He began to explain what this means, how it is a depth and fulfillment of the Law:  "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study bible says that the issue here isn't the God-given mutual attraction of men and women, but rather the selfish promptings of lust.  Sin, it tells us, doesn't come out of nature but rather out of the distortion of nature for self-indulgence.  The thoughts that enter our minds involuntarily are not sins.  Rather they are temptations.  They only become sins when they are held and entertained.

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  Jesus uses the analogy of an eye or hand as sin that is nurtured and indulged beyond temptation.  In a certain sense, the analogy holds even further:  when we are covetous we cast an eye upon and view things or people a certain way.  A hand may wish to reach out and take what isn't rightfully or properly truly ours.  Habitual thoughts or desires can feel so much a part of ourselves that they are like a hand or eye.  In this sense Jesus is encouraging each one of us to decisive action to avoid sin.  The analogy acknowledges the difficulty, but it also stresses the need and the cost of the failure to do so.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  Jesus repeatedly addresses the question of divorce in the Gospels (see this recent reading from Mark's Gospel).  Under Mosaic Law, there was very easy access to divorce for Jewish men.  But Jesus condemns divorce in light of what He sees as misuse of the Law.  Instead, He emphasizes the eternal nature of marriage and the depth of the marriage bond.  He does allow for divorce on the grounds of sexual immorality, teaching us how sin can destroy relationships.

 "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  My study bible says that trust cannot be secured by swearing an oath by the things that aren't truly in our possession anyway.  It's only simple integrity in which trust is based.  If we studiously pay attention to Jesus' communication, we see that He embodies this Himself.

In each of Jesus' teachings, we can see that sin is a kind of toxin.    It poisons the well of relationships, of communion.  The things Jesus addresses all seem to have to do with depth of communion and relationship.  Marriage is a bond given by God.  In some sense, all communion is a reflection of Jesus' teaching on the two great commandments (see this recent reading from Mark's Gospel).  The first is a love of God with all one's being, the second love of neighbor as oneself.  That is, our participation in the love of God via the communion of faith allows us to share in that love with others.  Marriage as sacrament given by God to create a depth of communion ("the two shall become one flesh") is one example of the two great commandments at work.  But sin can destroy any relationship; it is in itself a kind of distance and separation from God, a reflection of such.  Selfishness poisons that well of love, the ties we have with others.  Whether we speak of murder and the things that are like it (as in yesterday's reading), or a thoughtless approach to marriage that treats one partner as possession one may discard, these behaviors harm love and community.  The sort of lust Jesus speaks about is a kind of covetousness that doesn't respect the real nature of communion either, not in social terms and not in personal terms.  It treats human beings as commodities rather than persons.  In addition, Jesus speaks about swearing oaths to prove or bolster one's truthfulness.  But what it all comes down to is personal integrity.  This is the stuff of true relationship -- within oneself, with God, and with others.  If one's word is one's bond, if "yes" means "yes" and "no" means "no," then we're speaking of the possibility of trust.  And trust is everything.  It is even the real root of faith.  This sort of integrity is related to purity of heart, a lack of duplicity, where what one is on the inside is what one sees on the outside.  To be tempted to magnify anything beyond this true wealth of integrity is to endanger the bonds we have with others based in that capacity for trust rooted in such a character.  All things come back to this, where we put our trust, and how others -- even God -- may put trust in us.  It starts with the heart, the place from which we discard that which poisons the well, and the place where we align with that which develops and builds love in all its forms.  Jesus offers us a choice in His vision of righteousness.

Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother.

"When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none. Then he says, 'I will return to my house from which I came.' And when he comes, he finds it empty, swept, and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first. So shall it also be with this wicked generation."

While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him. Then one said to Him, "Look, Your mother and Your brothers are standing outside, seeking to speak with You." But He answered and said to the one who told Him, "Who is My mother and who are My brothers?" And He stretched out His hand toward His disciples and said, "Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother."

- Matthew 12:43-50

In Saturday's reading, Jesus used once again the metaphor of a tree for the state of a person. He said, "Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit." In this case, He's speaking in the plural, to the Pharisees who criticize Him. He focused on the connection between what is in the heart, and what people say -- and the need to pay attention to words. He's responding to their criticism of His ministry. Then they ask Him for a sign regarding His identity, when He has already produced an abundance of signs. The only sign He will produce is that of Jonah who was three days and nights in the belly of a great fish -- He is referring to His Passion and Resurrection. Jesus goes on to condemn their lack of faith: He compares the Pharisees unfavorably with the men of Ninevah to whom Jonah preached, and to the Queen of Sheba -- both were repentant, able to open spiritual eyes and ears, to hear and perceive what the Pharisees cannot; therefore they will be the judges of the spiritual hard-heartedness of "this generation."

"When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none. Then he says, 'I will return to my house from which I came.' And when he comes, he finds it empty, swept, and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first. So shall it also be with this wicked generation." My study bible notes here: "When, by the mercy of God, the Israelites were delivered out of Egypt, they did not repent of their impure ways, and unclean spirits again took up residence in them (Deut. 31:20, 32:15-18; Ps. 106:34-39). The same happens here. Unless there is full-hearted repentance and the Holy Spirit dwells in a person, the expelled demon will return with many others and reoccupy its abode." I quote my study bible because I think the note is helpful to understand the passage. In Jesus' context, He's addressing a "generation" of the leadership -- their hearts and minds are elsewhere from the Spirit of God, their spiritual eyes and ears are not working, they are "hard-hearted" and "adulterous," unfaithful to God. Here, He elaborates on the notions of repentance. Real change is a transformation. But without true repentance, heartfelt change, the same old thing -- the false or bad thinking -- takes root again, maybe more powerfully and more difficult to overcome than before. It is at once a picture of an individual, but here also addressed to a group of people.

While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him. Then one said to Him, "Look, Your mother and Your brothers are standing outside, seeking to speak with You." But He answered and said to the one who told Him, "Who is My mother and who are My brothers?" And He stretched out His hand toward His disciples and said, "Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother." Here, Jesus takes the notion of faithfulness a new step further. It is not criticism of family relationships nor of His mother and brothers. It is instead a kind of elaboration on faithfulness in relationship as contrasting with "an evil and adulterous generation." In relationship to God the Father He takes the deepest relationship to others. Indeed, we are told elsewhere in the Gospels that His brothers (a word that is also customarily used for cousin or other relatives in the Middle East) mock Him, they don't have faith in His identity and mission. But I think the point here in context of the readings is about faithfulness, and what creates relationship, even to the connection of the love between the Father and those who seek that will in their lives. Here, in contrast to the religious leadership, is real relationship for Jesus. It is this sort of faithfulness that leads to the deepest connection of love.

So, in today's reading, we have this startling contrast. There is the leadership that demands a sign. Taken in the context of the history of Israel, Jesus refers to this adulterous generation that fails in its loyalty to the work of God, the action of the Spirit in the world. (See Friday's reading, and Jesus' words about blasphemy against the Spirit.) He gives us a picture of a failure of repentance, of real heartfelt change, and what that means for a person -- and by inference, an entire group of people. In this case, the leadership that finds all kinds of ways to reject His ministry, just as they also criticized John the Baptist. By contrasting His closest family relationships -- that of His mother and brothers -- with those who sincerely seek and do the will of the Father in heaven, Jesus makes a point about faithfulness, and about love. What can we receive in our hearts? What makes us persons capable of change toward the good, toward truly loving behavior? What is it that truly gives us relationship to one another? The openness of the heart, real repentance, happens for a reason: so that the love of God, and hence the subsequent choices one makes in that love, can dwell there and live there and grow there -- and produce the fruits that go with it. How do those fruits manifest in your life? How does a love of God create love in action in you? How does this grace manifest as a knowledge that you are indeed deeply loved, as a mother and sister and brother?

For of such is the kingdom of God

Then He arose from there and came to the region of Judea by the other side of the Jordan. And multitudes gathered to Him again, and as He was accustomed He taught them again.

The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him. And He answered and said to them, "What did Moses command you?" They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her." And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept. But from the beginning of the creation, God 'made them male and female.' For this reason a man shall leave his father and mother and be joined to his wife, 'and the two shall become one flesh'; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate."

In the house His disciples also asked Him again about the same matter. So He said to them, "Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery."

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it." And He took them up in His arms, laid His hands on them, and blessed them.

- Mark 10:1-16

In yesterday's reading, Jesus explored the themes of leadership, service and humility. He outlined in the strongest possible terms the charge which His apostles must fulfill as leaders in His church: they are to welcome the "little ones" as if they were welcoming Christ Himself, and with Christ is also the Father. He warns what will befall those who cause the little ones to stumble - and it is a continuation of His powerful warning about humility and service in leadership. It is His strongest warning possible, summoning the reality of Judgment, and teaching in a powerful metaphor that it is better to lose a limb or one's sight than perish altogether. He means that each will be tried and tested, and may be called upon to give up cherished notions of rank in order to truly serve. Using the metaphor of salt as that essence He wishes them to retain, He taught, "Have salt in yourselves, and have peace with one another."

Then He arose from there and came to the region of Judea by the other side of the Jordan. And multitudes gathered to Him again, and as He was accustomed He taught them again. Jesus has come to Jerusalem to teach. My study bible says, "Having completed His Galilean ministry, Jesus begins His Judean ministry, the focus of which is Jerusalem. Jesus taught regularly. Teaching is not all people need, but it is indispensable for effective Christian living."

The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him. And He answered and said to them, "What did Moses command you?" They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her." And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept." In Jesus' time, it was easy for a man to divorce his wife (but for Jews, a woman could not divorce her husband). It simply required a certificate written by a dissatisfied husband. But Jesus makes a case even against Moses' command. He says this was written "because of the hardness of your heart." I think it's important to understand the conditions for women, and to consider what this meant in terms of hardship. In this society, how would she support herself? Where would she go? What would she do? What social group could she then be a part of? But there is even more to it than this.

"But from the beginning of the creation, God 'made them male and female.' For this reason a man shall leave his father and mother and be joined to his wife, 'and the two shall become one flesh'; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate." Jesus reminds them of the essence of relationship - of love and care for one another. God creates bonds between human beings, the sacrament of marriage being perhaps the most significant. "The two shall become one flesh" teaches us of this powerful union before God. Over and over again, Jesus has taught about relationship and relatedness -- whether it is to teach about the "little child" in whom we are also to see Jesus Himself and the Father as well, or this passage on marriage, it is relationship and love that He emphasizes. Marriage is not only a sense of gaining a wife, something added to one's estate - which can be gotten rid of if for any reason it is not satisfactory - but marriage is a state in which two are joined in the fullness of what it is to possess a soul, and the capacity to love, and what it truly means to be a creation of God. It is such a strong bond that it, in fact, replaces the bonds to parents and family of origin. To become one flesh is a sort of metaphor that teaches the substitution of the early stages of life, in which mother and child are joined as one flesh. For this reason, Jesus invokes the very act of creation itself. He always teaches us about what we can be, uplifting humanity to the fullest image in which we are made. In some way, He is raising the question, "What about love?"

In the house His disciples also asked Him again about the same matter. So He said to them, "Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery." As has happened so often, His disciples ask Him in private to speak to them further about His public teaching. And in private, He takes the teaching further. Divorce and remarriage are a form of adultery. The case of a woman divorcing her husband would apply only to a Gentile woman, as this was not permitted among Jews in Jesus' time. The ancient Church, it should be noted, did recognize conditions in which divorce was permissible, including a threat to one's partner's life, desertion, forced prostitution and sexual immorality. Jesus' teaching is about love and the bonds of love as created by God. His teachings are against abuse, not a merciless sanctioning of any and all cruelty in a slavish bond. Divorce was regarded as a spiritual tragedy in the sense that the bonds of love in a sacrament of God can be destroyed by abuse. My study bible says that among the stricter school of the Pharisees, this perspective on the destruction of a marriage (for example, through sexual immorality) was also taught. Again, the emphasis here is on love and relationship.

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it." And He took them up in His arms, laid His hands on them, and blessed them. Again, we have a reading where "little children" are mentioned, as has been the case for the readings of the previous two days (here and here). We recall that Jesus has taught His disciples that when they receive a little child, they should see it as if they are receiving Him, and therefore also the Father. But in this context, we see something added to this teaching: He is once again teaching about love and relationship. It is an extension of the teachings on marriage -- the children belong to Him, and hence to the disciples also. There is no "least of these" in this kingdom. The very attitude of the children themselves is one which adults need to adopt in order to accept and receive the kingdom, in order to enter.

Divorce and the children -- we see Jesus creating an understanding of the bonds of union and love on many levels, and elevating the capacities for human beings to exercise and live that love. In marriage, a union becomes "one flesh" in the sacrament of God, joined together in love by the God who is love, and this is the image for which we strive to understand relatedness between equals: two different beings, of one flesh. One gender in this picture of marriage that Jesus presents is not inferior or superior to the other. And the receiving of a little child in the midst of the Church, by Jesus Himself, is elevated to the standard with which the disciples must receive all, "for of such is the kingdom of God." It is again a teaching on humility - it is the perspective of the child with which we must receive God, and enter the kingdom. Two teachings on love, but both reflecting the bonds created by God, Who is love. Can we live that love? Two thousand years later, have we learned something more of that love and this radical vision He brings of its bonds? Let us consider the love of God and its permeation throughout our lives. Where does humility come in for each of us, and its status as a basic requirement for loving relationships? In my opinion, "hardness of heart" is always related to arrogance, and humility is where we truly recognize who we are. Just as He has taught the apostles about this requirement for their ministry of service, so He is also teaching this about marriage, and extending its relation to the bonds that are in the Church. Can we see this? Can we hope for this humility that helps us to see as God sees? perhaps even to love as God loves?

He who hears My word

Then Jesus answered and said to them, "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel. For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.

Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man. Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.

- John 5:19-29

On Saturday, we read of Jesus' third miracle or sign in John's Gospel. Jesus healed a man at the pool called Bethesda. The authorities of the temple are upset at the fact that Jesus commanded the man to take up his bed and walk; this is seen as a violation of the Law. See Do you want to be made well? Today's reading continues Jesus' reply to the temple authorities.

We'll begin with a note on the entire passage from my study bible: "The discourse here shows the Father and the Son are so united in nature, will and action that the Son fully shares the divine attributes of giving life and executing judgment, but they cannot be separated. Those who respond to the Son of God in faith (v. 24) and who do good (v. 29) will receive the gift of eternal life."

Then Jesus answered and said to them, "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel. For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father. My study bible notes here: "Has committed all judgment to the Son: Christ in His glory will be the Judge of the world at the Second Coming." In this passage, Jesus gives us some important understanding of the nature of spiritual life and the kingdom of heaven. There is first of all the relation between the Father and the Son. Repeatedly in John's Gospel we have been given to understand through the text the importance of interrelationships: between ourselves and Christ, between Christ and the Father, and the Trinity. We are thus linked to the Trinity. Baptism confers upon us a kind of capacity for spiritual understanding so that this communication may enable such relationship - and that is but a beginning so that it may deepen and grow. We have also seen how we bring one another into these relationships. Jesus' theology of the relation of Father and Son exemplifies for us the nature of union. Furthermore, Jesus explains here that the signs (or miracles) that He does are reflective of this nature, this relationship. They point to and reflect the Father. The Son is entrusted also with the power of life from the Father - and with the power of judgment.

"Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man. Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation." My study bible points out that this passage is read at the funeral service in the Eastern Church. It notes: "These verses refer to the general resurrection of the dead at the end of days. However, that 'hour' is already present and 'now is' (v. 25) in that an encounter with Christ results in life or judgment as a present reality, depending upon one's response. Those who believe in Christ have already passed from death into life (v. 24)." I find it interesting that Jesus says that "those who hear [His voice] will live." I realize this is meant to be the reality of the resurrection of the dead, but I also feel that this is an indication of relationship that begins here and now. We who seek this relationship, and use the spiritual gift of grace to hear His voice, will have the capacity for entry into this kingdom. To "hear His voice" is to understand spiritual things - the key to the Kingdom. And judgment is tied to the power of life and death. Christ, as Son of Man, lives as we live, and shares human life with us. The power of judgment comes after having lived as one of us and sharing our burdens and sorrows we face in the world. Jesus, as Son of Man, will pay the ultimate penalty for heeding the Father's voice. He knows what the "prince of this world" can afflict; he has walked through our difficulties in the spiritual life. He says, "Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation." This statement, in my opinion, ties relationship and relatedness - and the ability to hear and understand the spiritual things - with "doing good." As He told Nicodemus that baptism, or rebirth in Spirit, gives us a spiritual nature so that we may enter the kingdom, so I believe that Jesus is tying the capacity for the communion that this spiritual anointing allows us with "doing good." He said to Nicodemus: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." We are graced with the gift of the Spirit so that we, too, may hear this voice in our hearts and enter that kingdom. By heeding it, we are "doing good." The two things are tied, not separate.

What does it mean to you to "do good?" How is that connected to the daily life of struggle to understand how God may wish you to act and to choose in your life? What does that have to do with your relationship to Christ? Does this confer an active spiritual seeking, or the experience of a prayer life in which one is open to "hearing" and developing the things that are "born of the Spirit" in yourself? I believe that this is a lifelong journey; and, as Jesus' words indicate, it is a relationship and communication between all and in all. We develop this relationship and relatedness as we go forward in this spiritual journey, and each one must experience it for him or herself. What choice do you face today? Can you take it to that relationship in prayer? Do you help others to do so? This is part of the support of these relationships: that we grow in that spiritual "birth" and continue to grow -- and that we help others to do so as well. Where do you find help and support? How do you take what you need to God in prayer? When we think we already have the answers to the choices that come up in life, we may be missing out on what we need to hear and new things to learn, and the creativity -- the power of Life -- that awaits our prayer and open spiritual eyes and ears of the heart.