The Broken Icon: Divorce, Remarriage and "Independent Churches"

Jesus Speaks to St. Photini, the Samaritan Woman at the Well, in a Contemporary Greek Icon 

“Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” The woman said to Him, “Sir, give me this water, that I may not thirst, nor come here to draw.” Jesus said to her, “Go, call your husband, and come here.” The woman answered and said, “I have no husband.” Jesus said to her, “You have well said, ‘I have no husband,’ for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly.” The woman said to Him, “Sir, I perceive that You are a prophet. 

(St. John 4:13-19 NKJV) 

By Bp. Joseph Boyd (Ancient Church of the West) 

Introduction

In the last eight years of my ministry, I’ve been consistently shocked by how many heads of small, conservative, seemingly “Orthodox” jurisdictions are divorced and remarried, or married to divorced and remarried women. It is not something easily found out, and in two situations I’ve discovered the truth far later than necessary, creating canonical conundrums for me as I try to lead and live by the ancient covenantal metaphysics outlined in Scripture, which is the foundation of the sacramental system we vow to keep and protect as priests in the Church. Over the past twenty years, I’ve noticed the landscape of Christianity in America experiencing a rise of conservative independent “Catholic,” “Orthodox” and “Continuing Anglican” churches, thriving in the post-communal society that “social media” has created, in which people are known more for the image they project than by the years of accumulated good works that recommend someone in an actual communal setting. These communities and bishops often present themselves as bastions of traditional values, adhering strictly to the doctrines and practices of ancient Christianity. However, a closer examination reveals a significant underlying issue contributing to their proliferation: canonical impediments to their successful navigation in older, more consistent communities. This article explores how clerical divorce and remarriage has led to the formation of these independent churches, broadly undermining their claims to authority and authenticity.

The Biblical Command Against Divorce

The Bible unequivocally upholds the sanctity of marriage, emphasizing its indissolubility. In Matthew 19:6, Jesus states, "So they are no longer two, but one flesh. What therefore God has joined together, let not man separate." Similarly, Malachi 2:16 declares, "For I hate divorce, says the Lord, the God of Israel." These verses underscore the spiritual and theological implications of divorce, which is seen as a violation of God's design for marriage, that “two become one flesh.” The marital bond is intended to reflect Christ's unbreakable love for His Church, making divorce and remarriage a serious transgression with profound spiritual consequences. Christ tells us that the one who remarries after divorce commits adultery (Mathew 5:32, 19:9, Luke 16:18), and as St. Paul reminds us, and he who commits adultery within the Church without church discipline joins the whole Body of Christ to this sin (1 Corinthians 6:16).

A Common Social Problem in America

Divorce has become a pervasive issue in American society, affecting not just the laity but also the clergy. Statistics reveal a troubling trend: a significant percentage of clergy experience divorce, up to 20% in a pole done for the Center of Social and Religious Research (but Barna Group claims up to 50% of ministers are divorced and remarried at least once, across the denominational spectrum), often caused by personality, mental health problems, and anger management issues that are particularly common amongst the more legalistic, narcissistic and sociopathic clergymen who desire to use the ministry for control and dominance. These challenges can severely impact any clergymen’s ministry and personal lives. In many cases, divorced and remarried clergy members seek to maintain their authority by aligning themselves with ultra-conservative labels, hoping to mask their personal failings and retain their influence. High-profile cases, such as the recent scandals involving prominent leaders, particularly “independent bishops,” highlight the detrimental effects of these hidden struggles on both the clergy and their congregations.

Canonically Disqualifying Effect

Orthodox, Oriental Orthodox, and Catholic Churches have long held that divorce and remarriage disqualifies individuals from the priesthood, citing the Holy Scripture where it says that both Bishops and Deacons must be husband of “one wife” (1 Timothy 3:2,12). Canonical laws are clear - a divorced and remarried man cannot serve as a priest (Canons of the Holy Apostles, Nicea I, Gangra and the Canons of local Council of Laodicea, and the Canons of St. Basil the Great)! This stance is rooted in the belief that clergy should exemplify the highest moral standards, reflecting the holiness of their vocation, and the profound and transformative spiritual reality of blood covenants. Historically, these laws were strictly enforced to maintain the integrity of the Church and maintaining an icon of Christ’s love for His Church for all to see (Ephesians 5:25). However, enforcement has sometimes been inconsistent today even in the large canonical Orthodox Churches. Real world examples show how divorced clergy members have either been dismissed without being defrocked or just quietly allowed to continue their ministry, leading to confusion and disillusionment amongst the faithful.

Breaking the Icon of the Church and Christ

Divorce and remarriage within the clergy shatters the God-given icon of marriage, which symbolizes theological reality of the relationship between the Church and God, ultimately showing itself to be an ecclesiological heresy in that it spawns so many small, unaccountable, hypocritical jurisdictions. Marriage is not merely a social contract but a sacred covenant, reflecting divine love and faithfulness. Clergymen who have not been faithful to their earthly relations could never be trusted to stay loyal to their heavenly affiliations. When clergy divorce and remarry, they break this sacred image, showing themselves to be opportunistic and jumping from one body to the next, propagating spiritual adultery, and undermining the Church's witness to the world. This broken icon has far-reaching consequences, eroding trust and weakening the spiritual foundation of the whole community, distracting from the high priority that God has given to the functional, worshipping, catechizing family unit under a priestly father and a diaconal mother. Theological reflections on this issue reveal a deep sense of loss and betrayal for those who do not know their clergy are unfaithful, as the clergy are called to embody the love and commitment of Christ Himself, and lead the whole community in the rites and covenants which only function when the God-given family roles are maintained. 

A Medieval Scene from a Manuscript of "L'Mort De Arthur" 
Depicting the Sacramental Marriage of King Arthur and Queen Guinevere, a Model for Christian Virtue in the Medieval World

Anglican Attitudes with Roman Catholic Facades

Remarkably for those who claim to be “biblical,” Anglicanism and the Reformed tradition historically justified divorce and remarriage for practical reasons, setting a precedent that has influenced other denominations. The Anglican Church's foundation by Henry VIII, who famously sought a divorce to remarry Anne Boleyn, exemplifies this pragmatic approach. Luther also was dismissive of marriage to his prince, who effectively asked Luther to bless adultery in order to have an heir. He wrote, "I confess that I cannot forbid a person to marry several wives, for it does not contradict the Scripture. If a man wishes to marry more than one wife he should be asked whether he is satisfied in his conscience that he may do so in accordance with the word of God. In such a case the civil authority has nothing to do in the matter (De Wette II, 459, 329-330)." Over time, these attitudes have seeped into the conservative independent Catholic and Orthodox churches, which often adopt Roman Catholic facades while accommodating more lenient views on divorce. This historical background helps explain the current proliferation of these independent communities that blend strict doctrinal stances with personal concessions.

King Henry VIII, Founder of the Anglican Movement in England, Due to His Desire to Divorce and Remarry in AD 1534

Restoring Broken Clergy by Rejecting Clericalism and Hypocritical Power

To address the issue of divorced and remarried clergy, the conservative “remnant” must reject clericalism and hypocritical power structures that protect the divorced and remarried clergy in their canonical claims. Clericalism, which artificially elevates clergy above the laity, fosters a culture of secrecy and unaccountability, which provides a haven for those trying to hide a spotty past of inappropriate relationships or canonical irregularity. Instead, the Church must embrace humility and transparency, holding clergy to the same standards as the laity, and the laity to the same standards of holiness as the clergy (rejecting the lax attitude that some Eastern Orthodox have developed towards lay divorce). Strategies for restore the Church after a fall into the sin of adultery (divorce and remarriage) include acknowledging past mistakes, promoting genuine repentance, and implementing robust accountability measures, blocking divorced and remarried men from the priesthood while encouraging them to be involved in a robust lay ministry after a proper time of penance. By confronting misrepresentation, false histories, social manipulation, justification, and minimization, the Church can begin to heal and restore its integrity and undo the damage caused by disingenuous and disqualified clergymen. Successful restoration within church communities serves as a testament to the power of humility and repentance, as we all struggle against sin and continuously ask for forgiveness and grace. 

The Holy Family: Moving Forward Without Divorce

The future of the Church hinges on the strength of godly Christian families. A vision of the Church with strong, intact families as its foundation promises resilience and vitality moving into a rapidly depopulating and post-Postmodern future. Sound Christian marriages and robust relationships fostering a nurturing environment for faith development will become essential to maintaining any kind of church community. Practices such as having large families, cultivating good habits and askesis, embracing anti-digitalism, and high-quality homeschooling can build strong traditions that sustain the Church in uncertain times. A community grounded in these principles is better equipped to support vocations and future monasticism, ensuring the thriving of the Ancient Church in the modern world. Moving forward without the cultural tolerance for divorce requires a commitment to these foundational values, creating a vibrant and faithful Church community that is locally grounded in the lived reality of covenant making and keeping. 

The Love, Faithfulness, Self-Sacrifice, Long-Suffering and Truthfulness Needed in Every Christian Family is Exemplified by the Communion that Christ had with His Holy Mother, the Theotokos, and His Most Blessed Caretaker, the Holy Saint Joseph

Summary 

Addressing the issue of divorce and remarriage among clergy is crucial for the health and unity of the Church. The rise of small, conservative independent Catholic and Orthodox churches is a symptom of deeper problems within modern clergy culture, including personal failings and institutional inconsistencies, which desperately mask personal sins and failings with institutional claims to validity and canonicity, focusing on legalistic justification rather than upon simple humility and repentance. On one hand, these denominations are quick to denounce the “liberalism” of others, but they harbor the very seeds of these trends, sexual unfaithfulness and willful rejection of Biblical commands, that they accuse others of fostering. By reaffirming the Biblical command against divorce and remarriage, enforcing the longstanding canonical laws on the issue, and rejecting hypocritical clericalism, the Church can begin to restore its integrity and witness, working towards unity and sacrificially preparing for the future return of Christ. Ultimately, the strength of the Church lies in the propagation and protection of godly Christian family, which is the bedrock of our faith and holy tradition. Let us strive to build strong, resilient families, rooted in the God’s purity, love, abundant life, and the faithfulness of Christ, moving forward together in unity and holiness as we face the realities of a lost and dying world in need of the Gospel!