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Expansion request

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The article includes a King Henry VIII pic, but doesn't seem to adequately explore the nature and various levels of acceptance of divorce in the protestant communities and its perception in various other derivative faiths (LDS, Shakers, et al). It would be nice to see this article broadened in scope, moving beyond the thousand-year old points that shaped Catholic theologians' approach to the topic and exploring more current topics. MrZaiustalk 05:30, 8 March 2009 (UTC)[reply]

The recent addition is somewhat beneficial, but it contains very, very little that is actually specific to protestant churches and contains absolutely zero words about real policy implications within the church. It should be rewritten with clearly cited secondary and tertiary sources, not a series of cherry picked biblical quotations.
My previous expansion request still stands, particularly with regards to:
  • Protestant recognition of civil divorce
  • Protestant churches positions on remarriage after divorce (Preferably containing a discussion not just of modern practices and King Henry VIII, but also the evolution from the latter to the former.)
  • Divorce in other Christian faiths - We've got some fairly well written content about the Orthodox and Catholic churches, but there's still nothing at all about modern sects and the extremely recent faiths derived from Restorationism.
MrZaiustalk 10:53, 27 April 2009 (UTC)[reply]
I'm surprised that all the Biblical quotes regarding divorce are from the Old Testament. No mention of Mark 10:2–12 (Matthew 19:3–9) or 1 Corinthians 7:10–13? —Angr 19:58, 4 May 2009 (UTC)[reply]

The lead needs to be rewritten too, as it presents unsourced opinion as fact. —Angr 20:14, 4 May 2009 (UTC)[reply]

Careful not to be overly reliant on holy texts as sources. Interpretation of the Bible, the Book of Mormon (possibly needed to cover LDS angle requested above), or whatever is obviously Wikipedia:Original research based on Wikipedia:Primary sources. Fine to list key passages, but as you cannot help but do so selectively, I would encourage editors to limit their biblical citations to coverage of third party interpretors that can be properly sourced and attributed. Not at all familiar enough with the topic to be helpful beyond that general advice, but adhering to it would result in a far higher level of quality. MrZaiustalk 06:11, 5 May 2009 (UTC)[reply]

From my complete understanding and family background from certain churches of Christianity: (in America) Baptists, Methodists, Mormons, Lutherans and Catholics (the French), there is a tendency to oppose and feel ill about divorce, and believe it is damaging to society, esp. to children whom witness and took notice on their parents' separation.

Before the 1960's, Americans whom are socially conservative, attend church regularly and/or abide by moral upbringing really opposed divorce and feared to divorce was close to a "sin". The ratio of divorce was 1.5 out of ten marriages about 40 years ago when the first US state California introduced no-fault divorce on their law books (1967?). Liberals, feminists and marriage counselors began to promote or endorse divorce instead of saving a failed marriage, or the most common grounds for divorce was believed to involved "spousal abuse" or the wife was treated lesser than the husband, therefore traditional gender roles were to blame for the rising divorce rates of the 1970s and 1980s, to start declining after a peak in the mid 1990s when renewed ideas of "family values", idea of "feminity" and neo-conservativism was in style. The idea of divorce as a modern freedom instead of a moral sin for most Americans, Christian or not, Liberal or Conservative, and male or female, was in part of the values of egocentrism or altruism among the Baby boomer generation came of age (20s or 30s), but by 1985 the oldest of the baby boomers turned 40 and the older one is, the more "conservative" they get. It seems the trend of divorce reversed itself from a generation whom rekindled an interest in sociocultural mores about divorce, among other social or religious issues. + —Preceding unsigned comment added by 71.102.3.86 (talk) 09:17, 20 July 2009 (UTC)[reply]

Agree that there needs to be a serious expansion of the section related to Protestant sects. There is quite a variance in the teaching in said and the article should reflect that. I also notice there is no mention of the Anabaptist tradition (e.g., Mennonite, Amish, Hutterite, Brethren, et al) who, generally, take firm stand against divorce. Surv1v4l1st (Talk|Contribs) 23:20, 17 December 2009 (UTC)[reply]

Article is patently wrong regarding the Eastern Othodoxy priesthood.

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> Eastern Othodoxy: ... Widowed priests are not allowed to remarry and frequently end up in monasteries.

That is not true, because orthodoxy thinks in term of "economy" i.e. what is practical and suited for real life, rather than written-and-bound doctrine of the roman kind!

Many orthodox priests are married and with kids and can easily have 3 pre-teen children in the family. If the wife dies, it would be absurd to expect the priest to enter a monastery and leave the kids for an orphanage. (Especially that orthodoxy relies significantly on priests' sons growing into the future generation of priests, so they want priestly households to be orderly and exemplary in the public's eye.)

Therefore, the bishop will cite principle of "economy" and allow the priest to remarry for the better of his kids and the community he serves.

In contrast, wives sometimes end up in cloister, should a married priest be found talented and the superiors wish to promote him to bishopric (where one cannot be married even in orthodoxy). In such a case marriage is re-constructed with permanently living apart and societal expectations (read as pressure) usually forces wife to become a nun and spend days praying for his husband's mission.

In practice it helps that most of ambitious orthodox priests shun marriage ab ovo, so they can climb the church hierarchy faster, without the burden and bonds associated with raising kids. Furthermore, orthodoxy doesn't create bishops under the age of 59. Thus even in the case of a married priestly couple, the children have already grown up by the time dad is made into a bisop and wife-mother becomes a nun, so they don't pose a practical problem.

Regrettably, the orthodox wife-to-nun method is sometimes abused by wordly figures, e.g. Putin recently sent his dis-enfranchised legal wife into cloister, so he can share bed with a half-tartar, half-russian rythmical gymnast star. (Although one could claim it is still heads and shoulders better than the Henry VIII method...) 79.120.173.198 (talk) 17:44, 9 August 2015 (UTC)[reply]

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FORNICATION/ADULTERY -CHRISTIAN VIEWS ON DIVORCE

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Matt.19:9 - "And I say unto you, whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery...." Here, the context "EXCEPT FOR FORNICATION", is also used against married couple,even though "FORNICATION", generally is used against unmarried partners. This is against some christian views that there should not be DIVORCE in marriages, no matter what. I am in agreement with the view that divorce could result if any of the married couple indulges in sexual activity outside the marriage. — Preceding unsigned comment added by Ohvet (talk • contribs) 18:32, 1 January 2022 (UTC)[reply]

Fragment of Clement

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http://www.godrules.net/library/fathers/anf02s82.htm Tuxzos22 (talk) 21:51, 27 January 2022 (UTC)[reply]

someone help me to fit this information somewhere, if you are so kind, I don't know English and I don't have the capacity to create a patristic section. Tuxzos22 (talk) 21:53, 27 January 2022 (UTC)[reply]

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