September 30, 1994 The Message --for Catholics of Southwestern Indiana 9
-'- Commentary .-
Divorce and remarriage: Children and the Kingdom of God
Gospel commentary for Oc-
tober 2, 1994, Twenty.seventh
Sunday, Ordinary Time, Cycle
B, Mark 10:2-16.
Mark portrays for us one of the
frequent debates occurring between
• the Jewish scribes (interpreters of
Scripture) of Jesus' time and be-
tween Jesus and the scribes. One of
the issues debated in the first cen-
tury was the matter of divorce. Did
Moses allow a husband to divorce his
wife? The question is phrased in this
way because Jewish law or custom
By FATHER
DON DILGER
COLUMNIST
did not seem to permit a wife to di-
vorce her husband. There are, however, examples
gwen in Jewish writings in which a wife could insist
that her husband divorce her.
Divorce was allowed among the Jews of Jesus'
time through an interpretation of a law in Deuteron-
omy 24:1-4. This law originally was aimed at prevent-
ing a wife who had been divorced by her husband and
remarried to another man who also divorced her from
::tl:ing,,t° her first husband. Such a practice was
an abomination before the Lord "The law did
however take divorce among the ancient Israelites for
granted. Jesus explains that divorce was not in the
original divine plan but Moses allowed divorce as a
concession, perhaps to human weakness or the reali-
:d°: married li!e; The Marcan Jesus calls it "your
ess ofeart. Quoting the Torah he shows how
God never intended divorce because the two married
partners "become one flesh (person)." What God there-
fore joined must not be separated by a man (the hus-
band).
So much for the public answer. As is Mark's
custom he now depicts Jesus ex-
plaining the matter privately to
his disciples. They may have been
troubled by such an absolute pro-
hibition of divorce as contrary to
prevailing custom and the difficul-
ties of married life. Now Mark in-
troduces two new elements into
the discussion, remarriage after
divorce and the unJewish practice
of the wife divorcing her husband.
The latter is thought to reflect not
Jewish but Roman law and is one
of the indications that Mark wrote
for the Christians at Rome. The
Marcan Jesus assures his disci-
ples that no matter who initiates the divorce,
both spouses commit adultery if they remarry.
Mark was undoubtedly using this story to re-
spond to a debate within his Church a debate
about whether or not Christians could divorce
and remarry. Mark declares that Jesus forbade
both divorce and remarriage after divorce. The
prohibition Was absolute, at least in that particu-
lar Christian Church, or at least Mark sets up the
absolute prohibition of both as the ideal. Were ex-
ceptions allowed at all, perhaps because of"the
hardness of your hearts" or other reasons? We
know that exceptions were allowed in other
Christian communities. Matthew allows divorce
and remarriage for one reason. The Greek word
he uses can mean many things, e.g. incest, forni-
cation, concubinage, adultery.
From the Scriptures, though not from the
practice of our Church, it is a valid interpretation
to say that Matthew allowed divorce and remar-
riage in case of adultery on the part of one or both
of the spouses. Paul, too, allowed an exception to the
permanence of marriage. See I Corinthians 7:10-16
for the "Pauline Privilege." The overriding principle
for deciding such matters is given by Paul: "For God
has called us to peace." Let us therefore not judge
harshly divorced people. The Scriptures give us not
only the ideal but also recognize the real.
Mark ends our gospel with a brief story about
people bringing children to Jesus "that he might
touch them." We assume Mark means a blessing by
the imposition of hands. The disciples rebuked the
people (the children also?). Jesus angrily rebukes his
disciples and orders them not to hinder the children
from coming to him. And he blesses the children.
Here again we must ask just what is Mark teaching
his Church and us by this story?
There are various interpretations. Was there a
debate whether or not children were to be baptized,
or perhaps whether they may share in the Eu-
charist? Mark would answer affirmatively to both
Questions with the words of Jesus: "Let the little
children come to me for of such is the kingdom of
God." Children have the same rights in the Church
as do adults to spiritual birth and nourishment.
Then Mark adds another saying of Jesus: "Whoever
does not receive the kingdom of God like a child
shall not enter it." Two possibilities: the rule of God
in our hearts is to be accepted as unquestionably
and unconditionally as one picks up a little child
that holds out its hands to us. Or, the kingdom or
rule of God is a free gift. We are to receive it as ea-
gerly as a little child stretches up its hands to re-
ceive a gift.
Readings: Genesis 2:18-24; Hebrews 2:9.11.
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