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Several theologians and Bible commentators have interpreted this passage as indicating Jesus's support for complete celibacy. [note 1] The early Christian writer Origen who was purported to have interpreted Jesus' words literally, was alleged to have castrated himself as an act of devotion. [7]
Asbury Theological Seminary Bible scholar Ben Witherington III confirms the New Testament account of Mary Magdalene as historical: "Mary was an important early disciple and witness for Jesus." [ 46 ] He continues, "There is absolutely no early historical evidence that Miriam's (Mary's) relationship with Jesus was anything other than that of a ...
According to the synoptic Gospels, Jesus emphasized the permanence of marriage (see Mark 10 at verses 1 to 12, [2] Matthew 19; [3] Luke 16:18) [4] but also its integrity. In the Gospel of Mark, Jesus says "Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be ...
Having crossed the Jordan, Jesus teaches the assembled crowd in his customary way, answering a question from the Pharisees about divorce. C. M. Tuckett suggests that Mark 8:34-10:45 constitutes a broad section of the gospel dealing with Christian discipleship and that this pericope on divorce (verses 1-12) "is not out of place" within it, although he notes that some other commentators have ...
The "two becoming one" concept, first cited in Genesis 2, was quoted by Jesus in his teachings on marriage and recorded almost identically in the gospels of both Matthew and Mark. [163] In those passages Jesus reemphasized the concept by adding a divine postscript to the Genesis passage: "So, they are no longer two, but one" (NIV).
The Church practice of celibacy is based on Jesus' example and his teaching as given in Matthew 19:11–12, as well as the writings of St. Paul who spoke of the advantages celibacy allowed a man in serving the Lord. [96] Celibacy was "held in high esteem" from the Church's beginnings.
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