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For a while, I’ve been trying to find out if the Hebrew practice of Negiah (no physical affection with a non-relative of the opposite sex until you’re married to them) was practiced in Bible times, which led me to wonder if some of the physical affection referenced in the Song of Songs happens before the bride and groom are married.
First, is the book chronological? If so, when does the wedding take place? Thanks!
Anonymous
When does the marriage take place in Song of Songs according to your Pentecostal eschatological view Link Hudson ??? or Peter Vandever Philip Williams Brett Dobbs
Anonymous
THE problem addressed in 1907 Link Hudson was that Pentecostal missionary husbands refused to swear oath but their foreign wives had to swear oath to become American citizens and re-enter the United States with their families
Anonymous
Troy Day not in the quote I mentioned. Is this mentioned in one of the newsletters?
It might be why he brought the subject up. Considering how widespread marriage was, it is irrational to assert that was THE reason for a general teaching on marriage and divorce without evidence.
Anonymous
Link Hudson newsletters? NO – it is an article in Apostolic Faith
your quote has nothing to do with this OP or what you wrote
Anonymous
Troy Day I am on a phone so couldn’t see I was on the wrong thread. I was conditioned buy all those posts on the other thread. đ
Anonymous
Link Hudson
Media: https://www.facebook.com/photo.php?fbid=1999761300408815&set=p.1999761300408815&type=3
Anonymous
Btw what do passports and swearing oaths to get them in 1907 have to do with the timing of showing affection in the Song of Solomon?
Anonymous
Link Hudson Roscoe Barnes III I found it in Espinosa’s book but there is more to this on another read. I will find it in the Apostolic Faith in due time
“[Seymour] ….appointed Julia Hutchins, Lucy Farrow, and Lucy Leatherman to lead missionary teams to Africa and the Middle East. However, by 1907 Seymourâs views began to change. The shift was driven by tensions that surfaced after Frank Crawford, Florenceâs husband, informed Seymour that she was using her divine calling to justify not taking care of her family. As a result, Frank and their daughter Mildrid were left to fend for themselvesâeven when their daughter was sick and had a broken arm. He tried to bring about reconciliation, but was unsuccessful, Frank claims. As a result, he filed for divorce!
Seymour was genuinely divided about what to do. He had taught that a divorced person could remarry and remain in the ministry provided that they were not the cause of the divorce, did everything possible to maintain a biblical marriage, and met all of the biblical qualifications for the ministry. The straw that broke the camelâs back was Frankâs decision to divorce Florence because of âabandonment.â
Seymour now had a divorced woman on his pastoral staffâand one accused of abandoning their family to work in his Azusa Street Revival ministry. He knew that the holiness and reputation of the revival was at stake. After carefully restudying the Bibleâs teaching on marriage, divorce, and remarriage, Seymour concluded that a divorced person could not remarry if their spouse was still alive, because according to the Bible this forced both parties to commit adultery since God did not recognize the dissolution of the first marriage.”
William J. Seymour and the Origins of Global Pentecostalism: A Biography and Documentary History 9780822376873
GastĂłn Espinosa With a Foreword by Harvey Cox
Duke University Press Durham and London 2014
Š 2014 Duke University Press All rights reserved Printed in the United States of America on acid-free paper â Text designed by Chris Crochetière Typeset in Galliard and Trade Gothic type by BW&A Books, Inc.
Library of Congress Cataloging-in-ÂPublication Data William J. Seymour and the origins of global Pentecostalism : a biography and documentary history / GastĂłn Espinosa, ed. pages cm Includes bibliographical references and index. isbn 978â0â8223â5628â8 (cloth : alk. paper) isbn 978â0â8223â5635â6 (pbk. : alk. paper) 1. Seymour, William Joseph, 1870â1922. 2. Pentecostalism. 3. PentecostalsâBiography. 4. Pentecostal ChurchesâClergyâBiography. I. Espinosa, GastĂłn. bx8762.z8s49 2014 289.9’4092âdc23 [B] 2013048705 Cover photos, top: William J. Seymour, authorâs collection; bottom: Azusa Street Mission, used by permission of Flower Pentecostal Heritage Center.
This book is dedicated to Birgit Dickermanââa Mother in Israelâ âÂJudges 5:7
Anonymous
Troy Day That sounds like a lot more realistic motivation than Pentecostal missionaries not swearing to get passports. If someone on his staff was going through a divorce, with divorce as rare as it was, then it would be hard for him to address the topic without thinking of them or without people thinking he was talking about them.
I am curious about this, “He had taught that a divorced person could remarry and remain in the ministry provided that they were not the cause of the divorce, did everything possible to maintain a biblical marriage, and met all of the biblical qualifications for the ministry. ” Was his previous view here restricted to issues of sexual immorality? Otherwise, that might have been quite a liberal view back then.
Anonymous
Link Hudson This was just the start AND NOT Pentecostal missionaries not swearing to get but their foreign born wives Pls re-read carefully what I wrote on the subject
Anonymous
Troy Day I would imagine he felt a bit more connected to the situation at the Azusa Street Mission than with broader Pentecostal missionary efforts.
Anonymous
Link Hudson there were more problems when missionaries he sent started coming back and that broke Azusa Peter Vandever knows