The Bible gives few clues about the nature of marriage, especially eternal marriage. The only passages that come close appear, on the surface, to suggest there is no marriage after the resurrection.
Matthew 22:23-34 (see also, Mark 12:25 and Luke 20: 35)
23 The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
25 Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
26 Likewise the second also, and the third, unto the seventh.
27 And last of all the woman died also.
28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
32 I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.
33 And when the multitude heard [this], they were astonished at his doctrine.
34 ¶ But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
The key Greek terms for “marry” (gameo) and “to give in marriage” (ekgamizo) in verse 30 do not clarify whether some marriages can be eternal when performed as an ordinance of the Melchizedek priesthood. (Remember the Jews were mainly restricted to the Levitical or Aaronic priesthood, with the exception of certain prophets).
We must keep in mind the context of the above passage. In chapter 22 of Matthew, the Pharisees, Sadducees, and at least one lawyer had asked Jesus a series of trap questions in order to make him look foolish. Jesus in return had sidestepped their questions in order to confound and astonish his enemies.
The Sadducees had devised their question because they did not believe in the resurrection, the afterlife, or in angels. The intention was to ridicule the concept of the resurrection and the afterlife by making Jesus say he did not know which husband would end-up being married to the woman in the hereafter. Instead, Jesus told the Sadducees that they erred in not knowing either the scriptures or the power of God (which is the priesthood). Since they had asked with malice and in ignorance, Jesus seemed not inclined to tell them the full story. Perhaps his answer was meant to imply that a general Jewish marriage, performed without the Melchizedek priesthood, had no eternal promise. Perhaps he was (also?) saying marriage ceremonies are not performed after the resurrection. You can almost hear the Sadducees muttering to themselves: “Did he say the wife would be married or not?” If they had addressed this question to Jesus in front of the crowd, they would have looked foolish. Jesus could have responded, “I have already told you.” The crowd would have laughed. Jesus could have taught more about marriage, but the questioners were not there to learn but to scorn.
Of course, another dig at the Sadducees was to say that the brothers and the wife would be “as the angels of God in heaven.” Did this phrase mean that people would be sexless and marriageless in the resurrection? Not likely. Did Jesus mean to suggest that people would live forever like the angels? I think so, especially given that the questioners did not believe in angels and immortality. Jesus, following up, reinforced the teaching by saying: “God is not the God of the dead, but of the living.”
Given the cited scripture above, no wonder the Christian world is confused about the durability of marriage. We can be quite sure that Jesus was more straight forward with his Apostles, and that he taught them about the eternal covenants of marriage. Thank goodness for latter-day scriptures, which are crystal clear on the matter.
Were all the early Apostles married? The Apostle Paul may not have been married at the time of some of his writings (see 1 Cor. 7: 7-8). He even advised others to stay unmarried, not by commandment but by permission (v. 1, 6). This advice may have been restricted to missionaries. In any case, the result is that LDS missionaries cannot now date, and Catholic priests cannot ever marry. It is easy to conclude that Paul’s teachings on celibacy further confused the doctrine of marriage.
The following quotation summarizes the scriptural foundations for the LDS concepts of eternal marriage, and then describes the actual temple sealing ceremony.
Encyclopedia of Mormonism, Vol.2, MARRIAGE
Even as marriage marks an apex in God's creative processes, so, too, it is for each person the sacred culmination of the covenants and ordinances of the priesthood of God and, indeed, is truly a new and everlasting covenant (D&C 131:2). Eternal marriage is a covenant, a sacred promise that a wife and a husband make with each other and with God, attested to by both mortal witnesses and heavenly angels. Under proper conditions such marriages are sealed by the Holy Spirit of promise, and the couple, through their faithfulness, can eventually inherit exaltation and glory in the Celestial Kingdom of God (D&C 132:19). The scriptures confirm that eternal marriage, performed by the authority of the priesthood, sealed or affirmed by the Holy Ghost, and sustained by a righteous life, "shall be of full force" after death (D&C 132:19; cf. 1 Cor. 11:11). The phrase "until death do you part" is regarded as a tragic one that predicts the ultimate dissolution of the marriage, and this phase is not stated in the temple marriage ceremony.
The sacred ceremony of temple marriage is conducted in reverence and simplicity, and the occasion is a beautiful and joyous one for Latter-day Saints. The bride and the groom meet with family and friends in a designated sealing room of the temple. The officiator typically greets the couple with a few words of welcome, counsel, and fatherly commendations. He may admonish the couple to treat each other throughout life with the same love and kindness that they feel at this moment, and may add other words of encouragement, with his blessing upon their righteous undertaking. The couple is invited to come forward and kneel facing each other across an altar in the middle of the room. The sealer sometimes directs the attention of all present to the mirrors on opposite walls, reflecting endlessly the images of the couple at the altar, and he may comment on the symbolism. Then the sealer pronounces the simple words of the ceremony, which promise, on condition of obedience, lasting bonds with the potential for eternal joy between these two sealed for eternity. President Ezra Taft Benson said, "Faithfulness to the marriage covenant brings the fullest joy here and glorious rewards hereafter" (pp. 533-34). At the conclusion of the ceremony, the couple kiss over the altar and may then arise and leave the altar to exchange rings.
I know of only one other Christian ceremony that somewhat approximates the LDS one. The ceremony comes from the Eastern Orthodox Church, which claims that its roots go back to the original Apostolic Church. Although it might be argued that they are an early splinter group from Catholicism, they believe Catholics are the splinter group. The “Orthodox” would never identify with the term “protestant.” Although the Eastern Orthodox Church does not teach “eternal marriage” the same way that we do, one can recognize the ancient vestiges. In their ceremony the bride and bridegroom are actually crowned as king and queen in a sub-kingdom within the kingdom of God, which is to continue for eternity. The extended quote below gives the details:
"Eastern Orthodox Wedding Traditions" from: WeddingDetails.Com [emphasis mine]
The Greek Orthodox wedding Ceremony consists of two parts: The Betrothal and the Sacrament of Holy Matrimony. It is a Christian ceremony.
In the Betrothal service, the Priest blesses the rings of the Bride and Groom, then places them on their right hands. The sponsor then exchanges the rings between them three times signifying that their lives are intertwined forever. …
The Marriage Ceremony begins immediately thereafter culminating in the crowning. It begins with the Priest giving the Bride and Groom lighted candles, which they hold throughout the service. The candles … indicate that Christ, the Light of the World, will light the way of their new life together.
Following a series of petitions and prayers with special reference to well known couples of the Old Testament, such as Abraham and Sarah [an allusion to the Abrahamic convenant], the Priest will join the right hands of the couple. This is an ancient symbol of marriage in which the Priest prays for God to "unite your servants, and crown them in one flesh..."
The Priest will then lead the couple around the wedding table or altar table three times. He holds the Bible in his hand, reminds the Bride and Groom that the Word of God should lead them through life. The circle represents eternal marriage, for a circle has neither a beginning or and end.
The ceremony ends with a benediction and prayer. The Priest uses the Bible to uncouple the hands of the Bride and Groom signifying that only god can come between them.
Many of the features described above can be seen on Youtube.com under Eastern Orthodox Marriage. The ceremony is beautiful and inspiring.
It has been almost 2,000 years since the death of Christ. Over such long periods of time practices and teachings get altered. From the beautiful Eastern Orthodox marriage ceremony described above, we can see hints of what once was. Even the concept of being crowned kings and queens within the kingdom of God is not foreign to LDS temple worship. Consider the following quotes:
Bruce R. McConkie, Mormon Doctrine, p.425 KINGS
See CALLING AND ELECTION SURE, CELESTIAL MARRIAGE, ENDOWMENTS, EXALTATION, MELCHIZEDEK PRIESTHOOD, PRIESTESSES, PRIESTS, QUEENS. Holders of the Melchizedek Priesthood have power to press forward in righteousness, living by every word that proceedeth forth from the mouth of God, magnifying their callings, going from grace to grace, until through the fulness of the ordinances of the temple they receive the fulness of the priesthood and are ordained kings and priests. Those so attaining shall have exaltation and be kings, priests, rulers, and lords in their respective spheres in the eternal kingdoms of the great King who is God our Father. (Rev. 1:6; 5:10.)
Bruce R. McConkie, Mormon Doctrine, p.613 QUEENS
See CALLING AND ELECTION SURE, CELESTIAL MARRIAGE, ENDOWMENTS, EXALTATION, KINGS, MELCHIZEDEK PRIESTHOOD, PRIESTESSES, PRIESTS. If righteous men have power through the gospel and its crowning ordinance of celestial marriage to become kings and priests to rule in exaltation forever, it follows that the women by their side (without whom they cannot attain exaltation) will be queens and priestesses. (Rev. 1:6; 5:10.) Exaltation grows out of the eternal union of a man and his wife. Of those whose marriage endures in eternity, the Lord says, "Then shall they be gods" (D. & C. 132:20); that is, each of them, the man and the woman, will be a god. As such they will rule over their dominions forever.
The Bible is much clearer on the issue of eternal progress and inheritance than it is on marriage. The following are some important passages regarding exaltation from the Bible [emphasis is mine]:
Matthew 5:48
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
John 17:20
20 ¶ Neither pray I for these alone, but for them also which shall believe on me through their word;
21 That they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:
23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
Romans 8:14-17
14 For as many as are led by the Spirit of God, they are the sons of God.
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we are the children of God:
17 ¶ And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together.
Philippians 3:21
21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
Hebrews 12:9-10
9 Furthermore we have had fathers of our flesh which corrected [us], and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
10 For they verily for a few days chastened [us] after their own pleasure; but he for [our] profit, that [we] might be partakers of his holiness.
1 Peter 5:6
6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
2 Peter 1:3-4
3 According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
1 John 3:2
2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
Revelation 1:6
6 And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.
Revelation 3:21
21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Revelation 21:7
7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
Regarding exaltation, the Church teaches the following:
Bruce R. McConkie, The Mortal Messiah, Vol.3, FOOTNOTES, p.221
"Joseph Smith said: `Every man who reigns in celestial glory is a god to his dominions.' (Teachings, p. 374.) All exalted persons `are gods, even the sons of God.' (D&C 76:58.) Through obedience to the whole gospel law, including celestial marriage, they attain the `fulness of the glory of the Father' (D&C 93:6-28) and `a continuation of the seeds forever and ever. Then shall they be gods, because they have no end: therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them.' (D&C 132:19-20.)
Bruce R. McConkie, Mormon Doctrine, p.13 ABRAHAMIC COVENANT
To fulfil the covenant God made with Abraham -- having particular reference to the fact that the literal seed of his body would be entitled to the blessings of the gospel, the priesthood, celestial marriage, and eternal life (Abra. 2:10-11) -- a number of specific and particular things must take place in the last days. The gospel must be restored, the priesthood be conferred again upon man, the keys of the sealing power given again to mortals, Israel gathered, and the Holy Ghost must be poured out upon the Gentiles. All this has, of course, already taken place or is in process of fulfilment. (1 Ne. 14:5-7; 15:12-20; 19:14-17; 22:3-25; 2 Ne. 6:6-12; 9:1-2; 10:7-15; 11:5; 29:1; 3 Ne. 15; 20; 21; Ether 13:1-13.) This is the very day when the identity of those "who are heirs according to the covenant" (D. & C. 52:2), who are "lawful heirs, according to the flesh" (D. & C. 86:8-11), is being made known.
Do the Eastern Orthodox have any doctrines that are similar to exaltation? The answer is yes. The terms they use are theosis and divinization, which refer to the gradual process by which believers can become as God. A relatively recent Orthodox theology states: “By imitating Christ , man will also become god through the mystery of grace” (P. Christou, 1984, Partakers of God, Holy Cross Orthodox Press: Brookline Mass.). They even have a concept similar to eternal progression, but they use the term “infinite progress”. The Christou book, cited above, states:
When we climb the ladder of spiritual progress , we will never be able to stop ascending; for there is always a step above the step we occupy and there is no summit. We will march towards the infinite forever.
To justify their concept of infinite progress, Eastern Orthodox theologians cite the very same Bible passages that the LDS cite to justify exaltation. The progress must be “infinite” because the “Orthodox” do not believe that man (and woman) can become the “essence” of God.
What did ancient Christians think of exaltation? Well, the best evidence is from the New Testament, as quoted above. However, the concept began to die a quick death with the deaths of the Apostles. Some vestiges are evident in early writings. The following example from Clement of Alexandria is almost indistinguishable from that obtained in advanced LDS instruction. He was an early Church father of primarily the 2nd century, and he died in 215 A.D. He was Greek and was head of the catechetical school of Alexandria. Read the following slowly and with care:
Clement of Alexandria, The Stromata, or Miscellanies, Book VII
CHAPTER X -- STEPS TO PERFECTION.
But it is not doubting in reference to God, but believing, that is the foundation of knowledge. But Christ is both the foundation and the superstructure, by whom are both the beginning and the ends. And the extreme points, the beginning and the end -- I mean faith and love -- are not taught. But knowledge, conveyed from communication through the grace of God as a deposit, is entrusted to those who show themselves worthy of it; and from it the worth of love beams forth from light to light. For it is said, "To him that hath shall be given:" to faith, knowledge; and to knowledge, love; and to love, the inheritance.
And this takes place, whenever one hangs on the Lord by faith, by knowledge, by love, and ascends along with Him to where the God and guard of our faith and love is. Whence at last (on account of the necessity for very great preparation and previous training in order both to hear what is said, and for the composure of life, and for advancing intelligently to a point beyond the righteousness of the law) it is that knowledge is committed to those fit and selected for it. It leads us to the endless and perfect end, teaching us beforehand the future life that we shall lead, according to God, and with gods; after we are freed from all punishment and penalty which we undergo, in consequence of our sins, for salutary discipline. After which redemption the reward and the honours are assigned to those who have become perfect; when they have got done with purification, and ceased from all service, though it be holy service, and among saints. Then become pure in heart, and near to the Lord, there awaits them restoration to everlasting contemplation; and they are called by the appellation [title] of gods, being destined to sit on thrones with the other gods that have been first put in their places by the Saviour.
By the 3rd century many such teaching were lost or became minority views. For additional ancient quotations, see my essay entitled "Theosis."
Eternal marriage and exaltation are two important concepts that were lost over time and eventually had to be restored. It is probably not coincidence that these formerly lost concepts were intimately linked to the temple and the Melchizedek priesthood. Nevertheless, the Eastern Orthodox church has some vestiges of those ancient practices.
Eternal marriage and exaltation may be viewed as odd doctrines by many non-LDS Christians, but the LDS have good reasons to believe they herald from the primitive Church.
See yesterday's post: Temple Marriage: Personal and Up-close.
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