للعلم والاطلاع, حتى ابناء العم والخال وبنات الاعمام والاخوال والخالات والعمات, كانت الكنيسة لا تزوّجهم! ولا تزال الكنائس الغربيّة على ذلك الامر!! حتى ان اكثر من نصف الولايات الامريكية تمنع زواج اولاد الاعمام بنصوص قوانين الولايات!
ويعتبرونهم اقرباء بالجسد! فما بالك ببنت الاخ!

هل نفهم من كلامك ان الكنيسة كانت اي انها بطلت اليوم العمل بالتشريع هذا فكلمت كانت تفيد التغيير هنا حسب تعبيرك .؟
ثم انت فصلت بين الكنائس الغربية و الشرقية فهل هذا اختلاف بين كنائس الشرق و الغرب واحدة تحرم والثانية تجيز امر خطير كهذا
واخيرا لدى اقباط مصر الاعزاء هل هناك زيجات بين ابناء العم والخال ام لا ؟؟؟
والف الف شكر على التوضيح

الموضوع يختلف من مكان لآخر, فكل ما هو غير مذكور بنص صريح, هو ليس محروم قطعاً! فلو كان المجتمع يرى ان ابن العم "قريب جسد" فيمنع زواجه, فذلك عادي, وان كان المجتمع لا يفعل, فذلك مقبول ايضاً!. وانا لا علم لي ببقية كنائس الشرق! ولا اعلم النظام في هذا عند الاقباط! ولكني اعلم انه مسموح عند السريان..

يعنى اه عادى ده كلامك ده خطير ده معناه ان الكتاب المقدس بيطبق حسب المجتمع مش حسب ما يحتويه الكتاب المقدس ده امر عجيب لم نراه

الكتاب لا يُطبّق حسب المجتمع ، ولكن هناك بعض التشريعات التي لا تتطلب تدخل كتابي مباشر ، من أطلق لقب المحارم؟ ومن قال أن ابنة العم من المحارم أو لا؟

وهل نحتاج لنصوص حرفية تفصيلية لكل جزيئية من حياتنا؟

أن تتعامل مع ابنة أختك مثلاً كإبنة وأخت لا يحتاج لتشريع إلهي أو مرسوم سماوي ، لأن هذه العلاقة إنسانية بحتة ، ومن يتعامل مع هذه الإبنة أخت بطريقة أخرى يكون مستجوب مراجعة أقرب عيادة نفسية

لأن الحرف يقتل بينما الروح يُحي

Now you may wonder why Leviticus forbids a man to marry his aunt, but not a woman to marry her uncle.

The brother of the deceased was generally the obvious choice, although a widow's marriage to her father in law was fairly common.

http://en.wikipedia.org/wiki/Cousin_...d_Christianity


In Roman Catholicism, all marriages more distant than first-cousin marriages are allowed,[155] and first-cousin marriages can be contracted with a dispensation.[156] This was not always the case, however: the Catholic Church has gone through several phases in kinship prohibitions. At the dawn of Christianity in Roman times, marriages between first cousins were allowed. For example, Emperor Constantine, the first Christian Roman Emperor, married his children to the children of his half-brother. First and second cousin marriages were then banned at the Council of Agde in AD 506, though dispensations sometimes continued to be granted. By the 11th century, with the adoption of the so-called canon-law method of computing consanguinity, these proscriptions had been extended even to sixth cousins, including by marriage. But due to the many resulting difficulties in reckoning who was related who, they were relaxed back to third cousins at the Fourth Lateran Council in AD 1215. Pope Benedict XV reduced this to second cousins in 1917,[22] and finally, the current law was enacted in 1983.[156] In Catholicism, close relatives who have married unwittingly without a dispensation can receive an annulment.
There are several explanations for the rise of Catholic cousin marriage prohibitions after the fall of Rome. One explanation is increasing Germanic influence on church policy. G.E. Howard states, "During the period preceding the Teutonic invasion, speaking broadly, the church adhered to Roman law and custom; thereafter those of the Germans...were accepted."[157] On the other hand it has also been argued that the bans were a reaction against local Germanic customs of kindred marriage.[158] At least one Frankish King, Pepin the Short, apparently viewed close kin marriages among nobles as a threat to his power.[159] Whatever the reasons, written justifications for such bans had been advanced by St. Augustine by the fifth century. "It is very reasonable and just," he wrote, "that one man should not himself sustain many relationships, but that various relationships should be distributed among several, and thus serve to bind together the greatest number in the same social interests."[5] Taking a contrary view, Protestants writing after the Reformation tended to see the prohibitions and the dispensations needed to circumvent them as part of an undesirable church scheme to accrue wealth, or "lucre."[5]
Since the 13th century the Catholic Church has measured consanguinity according to what is called, perhaps confusingly, the civil-law method. Under this method, the degree of relationship between lineal relatives (i.e., a man and his grandfather) is simply equal to the number of generations between them. However, the degree of relationship between collateral (non-lineal) relatives equals the number of links in the family tree from one person, up to the common ancestor, and then back to the other person. Thus brothers are related in the second degree, and first cousins in the fourth degree.[160]
Protestant churches generally allow cousin marriage,[161] in keeping with criticism of the Catholic system of dispensations by Martin Luther and John Calvin during the Reformation.[21] This includes most of the major US denominations, such as Baptist, Pentecostal, Lutheran, Presbyterian, and Methodist. The Anglican Communion has also allowed cousin marriage since its inception during the rule of King Henry VIII. According Luther and Calvin, the Catholic bans on cousin marriage were an expression of Church rather than divine law and needed to be abolished. Protestants during the Reformation struggled to interpret the Biblical proscriptions against incest in a sensible manner, a task frustrated by facts like their omission of the daughter (but inclusion of the granddaughter) as a directly prohibited relation.[5] John Calvin thought of the Biblical list only as illustrative and that any relationship of the same or smaller degree as any listed, namely the third degree by the civil-law method, should therefore be prohibited. The Archbishop of Canterbury reached the same conclusion soon after.[22] But in contrast to both Protestantism and Catholicism, the Eastern Orthodox Church bars up to second cousins from marrying.[17] The 1913 Catholic Encyclopedia refers to a theory by the Anglican bishop of Bath and Wells speculating that Mary and Joseph, the mother of Jesus and her husband, were first cousins.[162] Jack Goody describes this theory as a "legend."[163