THE ERROR OF SWEARING , OATHS, SOLEMN PROMISES AND SWEARING OATHS.

THE ERROR OF SWEARING , OATHS, SOLEMN PROMISES AND SWEARING OATHS.

COPYRIGHT � JANUARY 14, 1995 All rights reserved.
Copyright � 01/14/'95; 01/12/�96 (Revised)
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By Lee Tyler P.O. Box 620763, SanDiego, CA 92162-0763
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It is obvious that certification can be comprised of oaths, swearings,
covenants and contracts. For example government documents requiring
certification consist of at least an assertion about the future, if not a
promise or prediction about the future. A Calif. Highway Patrol ticket has
the statement, "Without admitting guilt, I promise to appear at the time and
place checked below. Signature___________". The promise or assertion
about the future is made binding by the maker's signature. In legal terms, the signature functions as an oath, making the promise/agreement binding on the maker, so the entire statement becomes a sworn statement (a solemn promise made binding by an oath).

Phrases like "I promise that I will . . . .", "I agree that I will provide . . . .",
"I will also cooperate . . . .", "I agree that I will inform . . . ." are all
predictions or promises about one;s future behavior. When certified or signed with one's signature, the signature functions as an oath, making them binding and the maker punishable for failure to fulfill his predictions/ promises.

The signature, or witnessed statement, is that which (1) attests to the
credibility of the predictions and promises, (2) makes the promises or
predictions binding on the applicant/recipient/maker, and (3) enables the
courts to punish the applicant/recipient/ maker if he fails to fulfill his
words. According to almost all legal and college level dictionaries, those
three characteristics of such a signature makes that signature an oath that
completes and confirms the swearing (promises or predictions) that precede it. Almost all legal and college level dictionaries define swearing as promising or predicting with an oath. The government's Loyalty Oath is a
perfect example, i.e. promises or predictions made with a witnessed raised
right hand and/or a witnessed signature (i.e. name).

Arndt & Gingrich Greek Lexicon render the word "swear" (Mt. 5:34) as
"swear, take an oath w. acc. of the pers. or the thing by which one swears . . warning against any and all oaths as early as Choerilus Epicus[V BC]">.26 ; and the word "oath" (Mt. 5:33) as "swear to someone with an oath . . . perform oaths to the Lord . . . guarantee by means of an oath . . .">27. Thayer's Greek Lexicon renders "swear" (Mt. 5:34) as " to swear; to affirm, promise, threaten, with an oath: . . . .in swearing to call a person or thing as witness, to invoke, swear by . . .">28; and renders the word "oath" (Mt. 5:33) as "an oath . . . that which has been pledged or promised with an oath; plur. vows . . .">29. That this is the definition of swearing and oaths in the HolyBible is obvious from the following scriptures:
Gen. 21:23, 24 (19th Cent. BC);
Gen. 31:44, 52, 53 (18th Cent, BC);
Josh. 2:12, 13, 14, 20; Josh 9:11-20 (14th Cent. BC);
Judg. 21:1 (11th Cent. BC);
1 Kg 1:29,30 (10th Cent. BC);
Ezek. 17:12-19 (6th Cent. BC);
Luke 1:73,74,75 (1st Cent. BC);
Matt. 5:34-37 & 14:7,8,9 (1st Cent. AD); Acts 7:17 (1st Cent AD); Acts 2:29-31 with 2 Sam. 7:11-16; Heb. 3:10,11 with Num. 14; Heb. 6:13-17 with Gen. 22:16,17; Heb. 7:20,21 with Psa. 110:4; and see also Isa. 62:7; Jer. 44:6,26; Matt. 23:18; Heb. 3:18.
[Footnote: >.26 Arndt & Gingrich Greek English Lexicon; p. 568ff. >.27 Arndt & Giungrich; p. 585. >.28 Thayer Greek Lexicon; p. 444. >.29 Thayer; p.453.]

Passages, like Mt. 26:74, lead people to think that 'swearing' means
profanity or cussing or "taking the Lord's Name in vain", i.e. that Peter was
using profanity to deny that he knew Jesus. Instead of that Mat. 26:74 means "in swearing to call a person or thing as witness, to invoke" where Peter called on God to curse him/his if what he was saying (that he didn't know Jesus) was untrue. The cursing was invoking God's curses on him if what he was affirming under oath was untrue, that he did not know Jesus. Jesus is not talking about cursing, profanity, cussing or taking the Lord's Name in vain in Matt. 5 or James 5.

Some of the oaths people swear by are God (Gen. 24:3), one's self (Ex.
32:13), God's holiness (Amos 4:2), the raised or unraised right hand or arm
(Isa. 62:8; Rev. 10:5,6), one's name (Jer. 44:26; Lev. 19:12; Deut. 6:13),
something greater than you (Heb. 6:16), and some swear a curse on one's self if what one says isn't true or if one fails to do what one swears you will do, like Peter when he swore - invoking curses on himself -- while denying Jesus (2 Sam. 3:35; 13:35; 1 Kg 2:23; Matt. 26:74). I see my signature attesting to/vouching for and guaranteeing (certifying) promises and predictions as an oath, just like swearing by my name or swearing by myself.
Today the "curse" you swear on yourself if you are lying or fail to do what you promised is jail (perjury, fraud) or civil suit. The fourth century AD Church fathers Jerome, St. Ambrose and Basil all agreed with this definition of swearing (promises or predictions confirmed with one's signature, name or hand)>.30 , that it is not profanity, cussing or using the Lord's Name coarsely.
[#>30The Nicene and Post Nicene Fathers of the Christian Church, 1954, Erdman's Publish Co.' pp. 63, 386, 248.]

The Holy Bible in Matthew 5:33-37, James 4 and James 5:12, declares that
we don't know our future, not even tomorrow or even the next hour. Therefore it is a presumptuous assertion to say that we will do this or that in our future. He tells us to recognize and admit our finite knowledge and our mortality by saying, "If the Lord wills and we live, we also shall do this or that." To make presumptuous assertions about your future is prideful
boasting and contrary to His will. See James 4:13,14,15 and Prov. 27:1.

This is not an attempt to be dishonest or evasive since this same God of
Truth commands us to be honest, to give that which is due to others, and to
conscientiously submit to the civil authorities (Romans 13 and 1 Pt. 2). While He wants us to be honest and give that which is due, he takes into
consideration our human frailty, finite knowledge and mortal nature and so
holds us liable only for our intent, will and expectations about the future.

From James 4:13-17 & 5:12 we see that there is nothing that we can give
that will honestly and absolutely attest to the credibility and fulfillment of
our promises or predictions about our own future. We have absolute and
perfect control or authority over not one thing. To give the idea to the
recipient of such promises, oaths or predictions about our future --- that we can be expected to perfectly and completely fulfill such statements is to give the recipient a false expectation of (and false confidence in) our fulfillment of such swearings/oaths. Such dishonesty is contrary to the Truth of the word since or life is like a vapor or a blade of grass and disasters, disabilities, incapacities, death or etc. could keep us from fulfilling our sworn oaths.

People who give their signatures, handshakes, property and etc. as oaths in
promissory notes of indebtedness, or contracts or other such documented
promises or predictions not only fall into the condemnation of man when they fail to fulfill their sworn promises or predictions, but they face the double condemnation of God for swearing (promising/predicting with an oath), and then for the failure to truthfully keep their promise (the covenant breaking of Rom. 1:31,32). The God of Truth does not want His followers to suffer for doing wrong, or to keep on doing that which is wrong.

Truth, Who was revealed as Christ, declares that all I can give to promises
or predictions about my future is simply "If the Lord wills", or a simple "Yes", i.e. an affirmation of my will, a declaration of my intent, an expression of my expectation, an evidence of my good and honest intentions and an expression of my optimistic hope for the future fulfillment of my intentions or expectations. No oaths. Such an affirmation attests to and is confirmation of nothing but that described in this paragraph's first sentence. It is proof of my sincere desire and intention to fulfill the declaration/affirmation/intention. The recipient of such an affirmation knows that he has been given no profound absolute and mighty guarantee. Such an affirmation is a reflection of our finite, mortal and frail human nature.

Laurence Geller, a Calif. Administrative Law Referee/Judge ruled against San Diego County and Calif. and for my petition, on 8/5/'75, stating: "It is the claimant's conviction that before he may affix his signature to any document, his signing must b e qualified by a religious preface such as �In case Christ wills and I live.� Claimant testified that his desire to so qualify his signature is in no way an attempt or subterfuge to not meet his reporting responsibilities. Claimant simply desires the qualification so that the placing of his signature would be in conformity with his religious convictions which appear to require an affirmation of the finite nature of the claimant's existence. . . .San Diego County shall rescind its July 1, 1975 denial . . .Further, the county shall permit the claimant to sign his application and qualify his signature with the religious statement.�

In A COMMENTARY ON THE GOSPELS>31 we read "The citizen of the New Kingdom . . .is also too frank and truthful to need the use of oaths; his word is his bond." In THE GOSPEL OF MATTHEW>32 we read the following:
"Matthew 5:33-37 . . . This passage concludes with the commandment that
when a man has to say yes, he should say yes, and nothing more; and when he has to say no, he should say no, and nothing more. The ideal is that a man
should never need an oath to buttress or guarantee the truth of anything he
may say. . . Clement of Alexandria insisted that Christian must lead such a
life and demonstrate such a character that no one will ever dream of asking
an oath from them. . . ."
[>.31 By Ronald Knox, 1952, N.Y. Shed and Ward, Imprimatur, Richard J. Cushing, Archbishop of Boston. >.32 Vol. 1, Barclay, Professor of Divinity at the Univ. of Glasgow, Westminister Press, 1958; p. 158.]

In A COMMENTARY ON THE GOSPEL ACCORDING TO SAINT MATTHEW>33 we read the following:
"Since in all of life man is dealing with God, he is always obligated to
complete integrity in word and act. Therefore the use of oaths is misleading; swear not at all; simply say "Yes" or "No" . . . The use of solemn-sounding oaths instead of simple, truthful speech is a concession to a double standard and comes from the Evil One, Satan, the "Father of Lies" . . . and dishonesty (Jn :44)."
[>.33 Filson, Dean and Professor of N.T. lit.and Hist.; McCormick Theological Seminary, Chicago, Harper and Bros. Prss, 1960; p. 89.]

In the THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT>34 we read the following:
". . . oaths and vows had to be kept. . . . Attempts have been made to limit
["swear not at all"] of Jesus, e.g. to promises rather than affirmations.. . . . . . Hence the ["Swear not at all"] applies to all oaths, whether in daily life or in judicial cases. . . The Essenes rejected the oath unconditionally. . . Jesus does not merely attach the misuse of the oath; He rejects it altogether. . . He who already belongs to the kingdom . . . must be truthful in all things; hence he stands under the requirement not to sear at all. . . ["swear" Mt. 5:34] means to swear, to affirm (confirm) by an oath. . ."
In THE GOSPEL ACCORDING TO MATTHEW>35 we read that "Jesus would abolish oaths altogether as unnecessary for those who habitually tell the truth as his disciples are expected to do. This radical rejection of oaths is paralleled in the Damascus Document of the Dead Sea Scrolls (XIX, 1).
[>.34 edited by G. Friedrich G. Kittel, Eerdmans Publishers, 1967, Vol. 5; pp. 176ff and page 183. >.35 Argyle, Cambridge, 1963; p.52.]

The Holy Bible in Matthew 5:33-37, James 4 and James 5:12, declares that
we don't know our future, not even tomorrow or even the next hour. Therefore it is a presumptuous assertion to say that we will do this or that in our future. He tells us to recognize and admit our finite knowledge and our mortality by saying, "If the Lord wills and we live, we also shall do this or that." To make presumptuous assertions about your future is prideful
boasting and contrary to His will. See James 4:13,14,15 and Prov. 27:1.

This is not an attempt to be dishonest or evasive since this same God of
Truth commands us to be honest, to give that which is due to others, and to
conscientiously submit to the civil authorities (Romans 13 and 1 Pt. 2). While He wants us to be honest and give that which is due, he takes into
consideration our human frailty, finite knowledge and mortal nature and so
holds us liable only for our intent, will and expectations about the future.

From James 4:13-17 & 5:12 we see that there is nothing that we can give
that will honestly and absolutely attest to the credibility and fulfillment of
our promises or predictions about our own future. We have absolute and
perfect control or authority over not one thing. To give the idea to the
recipient of such promises, oaths or predictions about our future --- that we can be expected to perfectly and completely fulfill such statements is to give the recipient a false expectation of (and false confidence in) our fulfillment of such swearings/oaths. Such dishonesty is contrary to the Truth of the word since or life is like a vapor or a blade of grass and disasters, disabilities, incapacities, death or etc. could keep us from fulfilling our sworn oaths.

People who give their signatures, handshakes, property and etc. as oaths in
promissory notes of indebtedness, or contracts or other such documented
promises or predictions not only fall into the condemnation of man when they fail to fulfill their sworn promises or predictions, but they face the double condemnation of God for swearing (promising/predicting with an oath), and then for the failure to truthfully keep their promise (the covenant breaking of Rom. 1:31,32). The God of Truth does not want His followers to suffer for doing wrong, or to keep on doing that which is wrong.

Truth, Who was revealed as Christ, declares that all I can give to promises
or predictions about my future is simply "If the Lord wills", or a simple "Yes", i.e. an affirmation of my will, a declaration of my intent, an expression of my expectation, an evidence of my good and honest intentions and an expression of my optimistic hope for the future fulfillment of my intentions or expectations. No oaths. Such an affirmation attests to and is confirmation of nothing but that described in this paragraph's first sentence. It is proof of my sincere desire and intention to fulfill the declaration/affirmation/intention. The recipient of such an affirmation knows that he has been given no profound absolute and mighty guarantee. Such an affirmation is a reflection of our finite, mortal and frail human nature.

There have been laws passed at various levels of government, as well as written policies made by creditors as part of their loan agreement, that acknowledge human frailty and the uncertain future of any human. Legal bankruptcy is offered to and available for debtors who are unable to pay what they had bound themselves to pay. Bankruptcy laws protect the debtor from the creditor, but also warns future creditors of the debtors behavior.
The law and the courts can release the debtor from his debt to the creditor and protect him from a creditor�s legal actions, but it cannot release the child of God from the responsibility before God to honor and fulfil his/her word/promise/pledge/contract with the creditor. So even if it is �pennies� a month repayment of the money/service owed, the child of God should make every realistic effort to honor his/her word/signature/hand-shake and pay/do that which was agreed upon or promised-------even if released by bankruptcy court or by human law.

It would appear that if a creditor/contractor would accept your signature/ word/hand-shake as binding but with the acceptance/recognition of your
finite human nature, with its possibilty of failure to be able to do what was promised/contracted,----- then you would appear to have a James 4:13-17
contract instead of the forbidden James 5:12 type of contract. Just a thought.

APPENDIX THREE: Marriage by covenant.

If you have decided that Mat. 5:33-37, James 4:13-17 and James 5;12 don't
allow you to use the traditional wedding vows and covenants because they
involve swearing and/or oaths (SEE APPENDIX SEVEN), then you might be
interested in using and adapting the following to your own needs. Also these
covenants are suitable for legal weddings, common law weddings, and a
wedding in concubinage.

A WEDDING AFFIRMATION***********************************

(Your name), will you have this (man, woman) to be your (husband, wife) and will you , before God and these witnesses, solemnly affirm and declare your marital intentions and expectations to (him, her), in all honor and love, in all service and duty, in all faith and tenderness, to live with (him, her), to comfort, keep (him/her), and cherish (him/her), according to the ordinance of God, in the holy bond of marriage? (Answer, "I do" or "Yes").

I, (your name), take you, (the other's name), to be my wedded (husband, wife); and I do solemnly affirm and declare before God and these witnesses that I intend and expect to be your loving and faithful (husband, wife) to love and to cherish each other; in plenty and in want; in joy and grief; in health and infirmity; as long as we b oth shall live.

In token of our solemn affirmations and declarations, with this ring I wed you; in the name of the Father, and of the Son, and of the Holy Spirit who lives and abides in us. Amen (both repeat in unison)

I now pronounce you husband and wife. Do you have something to say to us?

(in unison) We covenant before God and all of you present, that we are husband and wife bound together to be one flesh in the Lord until death part us. We covenant before God that it is our responsibility to compassionately cherish each other according to His Word, the Holy Bible, to His glory and honor. Pray for us.

ANOTHER WEDDING AFFIRMATION**************************

________, do you accept and acknowledge ______ as your husband? Yes/I do_______
Do you accept your responsibility to be faithful to him, in all virtue and
honor, in all duty and service, in all faithfulness and tenderness, to live with
him and compassionately cherish him according to the Word of God, in the holy bond of marriage?______
Do you leave your parents and loyally bond with him to be one in marriage submitting to each other in reverence to God?_______
Do you, ____________, commit yourself to him with all your heart, to
follow ________'s lead as unto the Lord in all matters showing honor and
respect?
__________, do you accept and acknowledge ___________as your wife?_Yes/I do______
Do you accept your responsibility to be faithful to her, in all virtue and
honor, in all duty and service, in all faithfulness and tenderness, to live with
her and compassionately cherish her according to the Word of God, in the holy bond of marriage? Yes/I do_______
Do you leave your parents and loyally bond with her to be one in marriage
submitting to each other in reverence to God? Yes/I do ________
Do you ________, commit yourself to her with all your heart to live
wisely with her;respectfully, compassionately and sacrificially cherishing
her, feeding her the Word, taking care of her and leading her by your example? Yes/I do_______

ANOTHER WEDDING COVENANT*****************************

I, ___________, make a covenant with you this day. I take you ________
as my wedded husband before God and these witnesses. I acknowledge my
fervent desire and responsibility to faithfully cherish you as my husband, to
love you and honor you in plenty and in want, in joy and in sorrow, in sickness and in health, all the days of my life. I make this covenant, not boasting of or counting on my own ability to keep it, but trusting in God for His Spirit's enabling and motivating, and His gift of length of days to honor Him in the keeping of this covenant.

I, ___________, make a covenant with you this day. I take you _______
as my wedded wife before God and these witnesses. I acknowledge my fervent desire and responsibility to faithfully cherish you as my wife, to love you and honor you in plenty and in want, in joy and in sorrow, in sickness and in health, all the days of my life. I make this covenant not boasting of or
trusting in my own ability to keep it, but trusting in God for His Spirit's
enabling and motivating, and His gift of length of days to honor Him in the
keeping of this covenant.
_________________________
The Couple's Signatures and Date

______________________________
The Witnesses' Signatures & Date

XXIII. BIBLIOGRAPHY

>1. A Select Library of the Nicene and Post-Nicene Fathers of The Christian
Church, Vol. IV; edited by Philip Schaff (D.d., LL.D.); W.B. Eerdmans
Publishing Co., Grand Rapids Mich; 1956
>2. A Select Library of the Nicene and Post-Nicene Fathers of The Christian
Church, Vol. V; edited by Philip Schaff (D.d., LL.D.); ; W.B. Eerdmans
Publishing Co., Grand Rapids Mich; 1956; p. 267
>3. A Select Library of the Nicene and Post-Nicene Fathers of The Christian
Church, Vol. VIII; edited by Philip Schaff (D.d., LL.D.) and Henry Wace (D.D.) ; W.B. Eerdmans Publishing Co., Grand Rapids Mich; 1956
>4. A Select Library of the Nicene and Post-Nicene Fathers of The Christian
Church, Vol. XIV; edited by Philip Schaff (D.D., LL.D.) and Henry Wace (D.D.) ; W.B. Eerdmans Publishing Co., Grand Rapids Mich; 1956
>5. Amplified Bible, The; 1965, Zondervan Publishing House
>6. ANALYTICAL GREEK LEXICON, THE: Harper & Brothers, New York
>7. Arndt & Gingrich: A GREEK-ENGLISH LEXICON OF THE NEW TESTAMENT and Other Early Christian Literature ; By W.F.Arndt & F. W. Gingrich; The Univ. of Chicago Press, Chicago, Ill.; Cambridge at the Univ. Press.; 1957
>8. ASV: The Holy Bible, American Standard Version 1901 & 1929; Thomas
Nelson & Sons, New York
>9. Gold Cord, by Amy Carmichael, Christian Literature Crusade, Fort Worthington, Penna.; London's Society for the Promotion of Christian Knowledge, Holy Trinity Church, Marylebone Rd., N.W. (N.Y. The Macmillan Company).
>10. CUSTOMS AND CULTURES, Anthropology for Christian Missions, by Eugene A. Nida1954, Harper & Brothers, New York
>11. Darby's 1890 translation: Most of the scriptures quoted in this work, if
not otherwise indicated, are from the a modernized version of J. N. Darby's
translation, the OnLine Bible computer program of "Online Bible f ", Ken
Hammil 1-908-741-4298; [E-Mail: [email protected]].
>12. DIVORCE, John Murray, Presbyterian and Reformed Publishing Co. \
>13. G. Duty's book on divorce and remarriage , Downers Grove, Ill.
>14. HASTING'S DICTIONARY OF THE BIBLE; 1989, Hendrickson Publishers, Inc., Peabody, Mass;, Editor James Hastings, DD.,
>15. I LOVED A GIRL; Walter Trobisch, Inter-Varsity Press, Downers Grove, Ill.
>16. INTERNATIONAL BIBLE COMMENTARY, THE; Editor, F.F.Bruce; 1979; Zondervan Publishing House, Grand Rapids Michigan.
>17. Jay Adam's� book on divorce and remarriage
>18. JEWISH: The Holy Scriptures according to the Masoretic Text, 1955, The Jewish Publication Society.
>19. KINSHIP & MARRIAGE, Robin Fox, 1967, Penguin Books, Inc., USA & England
>20. LAMSA: The Holy Bible from Ancient Eastern Manuscripts, 1940, Holman Co., by G. Lamsa.
>21. MARRIAGE EAST AND WEST; David & Vera Mace, 1960, Dolphin Books, Double Day & Co., Inc. Garden City, NY
>22.MARRYING AGAIN; David Hocking, 1977, Fleming H. Revell Co.
>23. MKJV: MODERN KING JAMES VERSION, 1993, by Jay P. Green Sr., in Online Bible 2.5.1; the OnLine Bible computer program of "Online Bible f ", Ken Hammil 1- 908-741-4298; [E-Mail: [email protected]].
>24. MY WIFE MADE ME A POLYGAMIST; Walter Trobisch, 1971, Inter-Varsity Press,
>25. NASB: Holy Bible New American Standard; Broadman & Holman Publishers, Nashville Tenn.; The Lockman Foundation, 1977
>26. NEB: NEW ENGLISH BIBLE, 1970; Oxford/Cambridge University Press
>27. NEW BIBLE DICTIONARY, THE; Editor J.D.Douglas Ph.D; 1962; W. B. Eerdmans Publishing Co., Grand Rapids, Mich.
>28. NEW TESTAMENT GREEK FOR BEGINNERS, By, J. Gresham Machen, D.D, Litt. D.,1959
>29. NIV: "Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright @ 1973, 1978, 1984 International Bible Society." Used as required by Zondervan Bible Publishers.
>30. NKJV: New King James Version, 1984, Thomas Nelson, Inc.
>31. OnLine Bible computer program of "Online Bible f ", Ken Hammil 1-908-741-4298; [E-Mail: [email protected]].
>32. PLEASE HELP ME! PLEASE LOVE ME!; Walter Trobisch, Inter-Varsity Press,
>33. St. Augustin: On The Trinity; translated by Arthur West Haddan, B.D.; W.B. Eerdmans Publishing Co., Grand Rapids Mich; 1956
>34. Strong�s Lexicon, Open Bible "Online Bible f", Ken Hammil 1-908-741-
4298. Also Baker Book House, Grand Rapids, Mich.
>35. Thayer: Greek English Lexicon of the New Testament; Joseph Henry Thayer, D.D.; American Book Co., New York, 1889
>36. The Septuagint of the Old Testament and Apocrypha With an English
Translation; Zondervan Publishing House, Grand Rapids, Michigan; 1972;
Samuel Bagster & Sons, Ltd. London
>37. WOMEN'S LIVES IN MEDIEVAL EUROPE - A SOURCEBOOK; Edited by Emile Amt; Routledge, Chapman, Hall; NY, NY; 1993
>38. Wuest's THE NEW TESTAMENT, An Expanded Translation, Kenneth S. Wuest, 1961
>39. YLT; Young's Literal Translation, 1898: OnLine Bible computer program of "Online Bible f ", Ken Hammil 1-908-741-4298; [E-Mail: [email protected]].

TOPICS: FOREVER MARRIAGES CROSS CULTURALLY, FORMAL AND INFORMAL CHRISTIAN MARRIAGE, COMMON LAW MARRIAGE, CHRISTIAN DIVORCE, CHRISTIAN REMARRIAGE, CHRISTIAN CONCUBINES, CHRISTIAN POLYGYNY (POLYGAMY), RACISM, ETHNOCENTRICITY, AND THE SWEARING OF OATHS

TITLE: DIVORCE, REMARRIAGE, CONCUBINES, & JESUS; Another Look for Christians.

COPYRIGHT � JANUARY 14, 1995 All rights reserved.
Copyright � 01/14/'95; 01/12/�96 (Revised)
This file, in its entirety, may be posted on or copied off of computer networks like Internet or WWW by anyone so inclined.
This is an ASCII text only copy of a Macintosh MicrosoftWord5 file made for non-Macintosh folks, so it is very plain and basic in its form (footnotes, indentation and page layout). The document is 6" wide and Palatino 12 plain font in the original. So when your text only version comes up with Palatino 14, just select all and change it to Palatino 12 or 10. There are no bold or underline options. The distinctions between footnotes of sources and footnotes of reference are lost. So please be patient with the footnote numbering. The footnotes are put at the end of the paragraphs instead of in the text itself, making it more readable. You may find extra >�s and some >�s where r�s should be. Didn�t get to proof that far yet. Please be patient.

By L. Tyler P.O. Box 620763, SanDiego, CA 92162-0763
[email protected]

TABLE OF CONTENTS (These page numbers are correct with Palatino 14 ,left and right margins of 1.25"each, and top and bottom margins at 1" each.)
I. INTRODUCTION: PRIORITIES RECONSIDERED. P. 4
II. DIVORCE! A PLAGUE AND ITS CONSEQUENCES. P. 8
III. DIVORCE DEFINED. P. 23
IV. VARIETIES OF MARRIAGE IN THE BIBLE, OLD AND NEW TESTAMENTS -- LET THE WORD SPEAK ABOUT POLYGYNY AND CONCUBINES! P. 25
V. WHAT DO CHRISTIAN LEADERS SAY ABOUT CONCUBINES & POLYGYNY? P. 50
VI. ADULTERY DEFINED: A SURPRISE! ISN�T POLYGYNY ADULTERY? P. 66
VII. SO, WHAT ABOUT CONCUBINES & POLYGYNY TODAY IN MY COUNTRY? P. 73
VIII. ARE POLYGYNISTS AND CONCUBINES LIVING IN ERROR TODAY? P. 82
IX. MARRIAGE, CONCUBINES, CIVIL LAW, PERSONAL LIBERTY AND A LOVING CONSCIENCE! P. 87
X. DOES GOD FORGIVE BROKEN VOWS, DIVORCE AND ADULTERY? P. 91
XI. CAN YOU COME BACK TOGETHER & REMMARY AFTER ADULTEROUS REMARRIAGE? P. 99
XII. WHAT ABOUT THE HEALTH QUESTIONS INVOLVED IN SUCH REUNIONS? P. 108
XIII. CAN ADULTERY, DIVORCE, VOWS AND REPENTANCE RESULT IN POLYGYNY/CONCUBINAGE? P. 112
XIV. ADULTERY, DIVORCE, CONCUBINES, POLYGYNY AND THE UNSAVED. P. 119
XV. THE MARRIED MAN WHO WOULD ADD WIVES/CONCUBINES TO HIS "HAREM". P. 121
XVI. ARE POLYGYNY & CONCUBINES OPTIONS FOR THE ABANDONED MAN? P. 126
XVII. POLYGYNISTS, CONCUBINES AND THE LEADERS OF GOD'S PEOPLE. P. 129
XVIII. POLYGYNY & CONCUBINES AND THE WESTERN CHRISTIAN WOMAN. P. 130
XIX. WHAT'S WRONG WITH POLYANDRY? P. 134
XX. HUSBAND RULE OVER THE WIFE? IF SERVANT-TEACHERS RULE .P. 137
XXI. THREE CHEERS FOR MONOGAMY! THE BEST FOR MOST! P. 141
XXII. LISTEN TO THE WORD! P. 145
XXIII. BIBLIOGRAPHY P. 147
APPENDIX ONE -- WHAT ABOUT INTERRACIAL AND INTERETHNIC MARRIAGE? P.150
APPENDIX TWO -- WHAT DO YOU THINK? THE FEEDING OF TWO LEGGED OXEN. P.157
APPENDIX THREE -- A WEDDING COVENANT FOR NONSWEARERS - P. 159
APPENDIX FOUR -- WHAT MAKES A WEDDING/MARRIAGE? - P. 161
APPENDIX FIVE -- MARRYING THE UNSAVED AND "SAINTS" LIVING IN ERROR. - P.163
APPENDIX SIX -- WHEN DO I HAVE TO MARRY? - P. 167
APPENDIX SEVEN -- THE ERRR OF SWEARING, OF OATHS AND SWEARING OATHS. -P.182