Search results
Results From The WOW.Com Content Network
The Parable of the Great Banquet or the Wedding Feast or the Marriage of the King's Son is a parable told by Jesus in the New Testament, found in Matthew 22:1–14 [1] and Luke 14:15–24. [ 2 ] It is not to be confused with a different Parable of the Wedding Feast recorded in the Gospel of Luke .
The verse literally translates to "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus". [2] David Scholer, New Testament scholar at Fuller Theological Seminary, believes that the passage is "the fundamental Pauline theological basis for the inclusion of women and men as equal and mutual partners in all of the ministries of the church."
The most debated issue is over the exception to the ban on divorce, which the KJV translates as "saving for the cause of fornication." The Koine Greek word in the exception is πορνείας /porneia, this has variously been translated to specifically mean adultery, to mean any form of marital immorality, or to a narrow definition of marriages already invalid by law.
Because marriage is considered to be a pilgrimage wherein the couple walk side by side toward the Kingdom of Heaven, marriage to a non-Orthodox partner is discouraged, though it may be permitted. Unlike Western Christianity, Eastern Christians do not consider the sacramental aspect of the marriage to be conferred by the couple themselves.
Swedenborg wrote The Lord God Jesus Christ on Marriage in Heaven as a detailed analysis of what he meant. [119] The quality of the relationship between husband and wife resumes in the spiritual world in whatever state it was at their death in this world. Thus, a couple in true marriage love remain together in that state in heaven into eternity ...
Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps.
Augustine: He says this, that ye be seen of men, because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live. [14]
Pseudo-Chrysostom: Because in comparison of God who is preeminently good, all men seem to be evil, as all light shows dark when compared with the sun. [ 7 ] Jerome : Or perhaps he called the Apostles evil, in their person condemning the whole human race, whose heart is set to evil from his infancy, as we read in Genesis.