Till death?

Till death?

On marriage and the resurrection.

As Jonathan Edwards lay dying from a corrupted smallpox serum in 1758, his final words were for his wife.

Near the end, he asked the physician to tell Sarah Pierpont Edwards that their “uncommon union” was of such a “spiritual nature” that he hoped it would “continue forever.”

Edwards is, undoubtedly, the greatest theologian to ever hail from North America.  His sermons helped to launch The Great Awakening.  And with names like Wesley and Whitefield, he helped create the movement later known as evangelicalism (till its meaning was corrupted by a political “serum”).

To some, however, Edwards’ hope for his “forever” union might seem to clash with something Jesus said.

“WHOSE WIFE WILL SHE BE?”

On one occasion, Christ was asked a loaded question by the Sadducees about a hypothetical widow who had lost not one but seven husbands (speaking of potential poisonings!).

The last six of these marriages were done in fulfillment of an Old Testament law of “Levirate marriage,” a command meant to preserve a husband’s name by having his brother marry the widow (Deut 25:5–10; Matt 22:23–33; Mark 12:18–27; Luke 20:27–40).

At the end of this imagined narrative, the religious leaders ask the Lord:

“At the resurrection whose wife will she be, since the seven were married to her?” (Mark 12:23)

To be clear, the Sadducees’ concern was not with marriage at all; their desire was to trap Jesus into admitting one of two unsavory realities. Either:

  1. There is no embodied afterlife at all (the Sadducee position), or
  2. Resurrection entails some Jerry Springer-like disputes.

Not surprisingly, Jesus opts for “Neither, dumb-dumbs.”

“Are you not in error because you do not know the Scriptures or the power of God? 25 When the dead rise, they will neither marry nor be given in marriage; they will be like the angels in heaven” (Mark 12:24–25). 

The response proved effective (see Luke 20:40)

But to those of us, like Edwards, who deeply love our spouses and our Lord, the statement raises questions.

Why must marriage end completely at the border of this life?

Or, is there another way to understand Christ’s statement?

ALTERNATIVE INTERPRETATIONS

Alternatives have been suggested.

One option sees Christ not as denying the eternality of all married unions, but only the kind described by the Sadducees: namely, the “Levirate” arrangements that would force an arbitration in the Eschaton about who “gets her” (Oh, the chivalry!).

A second (though related) suggestion sees Jesus as objecting primarily to the “taking” and “being given” part of the scenario, since it might seem to treat women especially like a kind of heavenly property rather than as full-fledged persons (see again the chivalry).

Are these possibilities convincing?

For those of us (myself included) who would love to think of our marriages as lasting forever, both alternatives seem appealing. Which might be the problem. After all, one should usually be wary of adopting an interpretation of an ancient text simply because it “looks nice” and “fits” our modern tastes.

Exegesis isn’t dress shopping.

Or suit shopping.

Or… shopping.

LIKE ANGELS?

A crucial bit of Jesus’ reasoning seems to connect our resurrected life to the current habits of angelic beings, since we “will … be like the angels in heaven” (Mark 12:25).

The idea seems to be that since Gabriel’s crew aren’t planning heavenly bridal showers and jockeying for spouses, neither will we.

WHAT DO YOU THINK?

Yet all this still leaves questions:

Was Edwards wrong (biblically speaking) to expect that his “uncommon union” was of such a “spiritual nature” that it might “continue forever”?

What about us?

And what about the many wonderful persons who have lost spouses to death and remarried later (a decision Scripture clearly sees as honorable)?

Are such questions merely an engagement in unhelpful speculation (like the Sadducees), or might they be the kind of thoughtful use of biblical imagination that demonstrates a belief that both marriage and the resurrection matter?

I’m interested in your thoughts.

What do you make of Jesus’ words on marriage in the “resurrection”?

(And why does Brianna keep memorizing this one passage from the Gospels?)

Leave a comment below (however tentative or undeveloped).

I may write a second installment to this post in the future, but for now I simply haven’t done the necessary homework.


* Please don’t be a “Sadducee” / Jesus-jerk by critiquing the comments of others.  As you might guess, issues concerning death and marriage are deeply personal.


 

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No one is called to “singleness” (reclaiming spiritual friendship)

No one is called to “singleness” (reclaiming spiritual friendship)

As many have noted, the modern church has sometimes treated “single” adults as we treat those with an unfortunate disease.

There is sympathy to be sure. And encouragement—perhaps in the form of a “small group” that also functions as the non web-based equivalent of e-Harmony.

But ultimately, the hope is to be cured of this unfortunate condition.

Here, the “gift” of singleness sounds somewhat like the gift of mononucleosis (though contracted differently).

Recently, however, some have proposed a recovery of Christian singleness as a sacred vocation.

After all, while many evangelical churches would never hire an unmarried Senior Pastor, folks like Jesus, Paul, Augustine, and John Stott seemed to do okay in ministry.

In short, it’s not just Catholics who have “strange” views on marriage and the ministry. We Protestant evangelicals have also bowed to a tradition that is rooted nowhere in the Bible.

Still, others suggest that the calling of “singleness” also carries problematic connotations if we do not pair it with the recovery of another calling.

A PERSONAL LETTER

In the recently released Two Views on Homosexuality, the Bible, and the Church, Wesley Hill shares part of a personal letter (with permission), sent from a friend:

It was a great relief to me to realize that if God is, in fact, calling me to a vocation of celibacy it does not mean I am called to “singleness.” God does not call anyone to singleness [as we conceive it in contemporary Western societies]. We are all created by God to live within kinship networks wherein we share daily life in permanent relationships.

The point here is that imagery of “singleness” carries connotations of a life lived as a Lone Ranger.

And this would have been news to many celibate ministers and missionaries (including Jesus) throughout Christian history.

EMACIATED FRIENDSHIP

Part of the problem, as C.S. Lewis long ago argued, is that our modern view of friendship has left us with an emaciated husk of the ideal.

While the ancients viewed friendship as among the highest of the loves, Freud argued that it could only be a disguised form of homosexual or heterosexual Eros.

Thus when folks from prior generations expressed deep (and even physical) affection for same sex friends, we moderns decided that everyone from Jesus (Jn. 13.23) to Abraham Lincoln was really a closeted homosexual.

Not so, says Lewis.

While homosexual relationships certainly existed throughout history, the claim is that we moderns often read them into the lives of people who simply had deeper friendships than us.

(After all, Facebook is a relatively new invention.)

Lewis then goes on to distinguish Freud’s romantic love from amicitia:

“Eros will have naked bodies; Friendship naked personalities.”

While some might disagree slightly with such a firm distinction (see again Hill in Two Views), the point is not merely to differentiate two types of love.

RECLAIMING SPIRITUAL FRIENDSHIP

The goal is also to reclaim deep and abiding spiritual friendship as an alternative to the false choice between either marriage or abiding lonesomeness.

God may call some to celibacy, Hill says, but he calls no one to “singleness” in the sense of a lonely and isolated pattern of living.

In short, we must reclaim spiritual friendship in the pattern of Jesus.