Dowry: Biblical Sin Or Social Norm?

In the Bible, a dowry, also referred to as a bride price or bridewealth, was a payment made by a man as a gift to the family of the woman he intended to marry. The dowry was an important custom in Hebrew marriages, sealing the betrothal. The Bible mentions dowries in several passages, including Genesis, Exodus, and Samuel. While the dowry was a common practice in ancient times, the question of whether it is a sin is complex and depends on cultural, religious, and ethical perspectives. The concept of dowry has evolved over time, and today, it is often associated with different traditions and meanings in various parts of the world.

Dowry as a bride price

Dowry and bride price are two different concepts, though both are related to the tradition of giving gifts during a marriage. A dowry is a payment made by the bride's family to the groom or his family at the time of marriage. This could include land, money, cattle, or any other assets. On the other hand, a bride price is a payment made by the groom or his family to the bride or her family. This was likely a survival of the early custom of purchasing a wife.

In Hebrew marriages, the dowry held an important place and sealed the betrothal. The bridegroom presented gifts to the bride, which could include money, jewellery, or other valuable effects. The dowry was generally given according to the wealth and standing of the bride. Occasionally, a bride would receive a dowry from her father, sometimes in the form of land or cities.

In the Bible, the dowry is referred to as 'mohar' and is distinguished from 'mattam', which are gifts given to the members of the family. The price paid to the father or brothers of the bride is mentioned in Genesis 34:12, Exodus 22:17, and 1 Samuel 18:25. There was often negotiation and bargaining over the size of the dowry, as mentioned in Genesis 34:12.

The dowry system is a long-standing practice in Eastern culture and is still used today in some parts of the world, especially in India, Bangladesh, Pakistan, Sri Lanka, and Nepal. While the dowry system can have benefits such as creating a closer connection between both families, it also has disadvantages, such as creating a barrier to marriage for those who cannot afford it.

Dowry in Hebrew marriages

In Hebrew marriages, the dowry was an important custom. It sealed the betrothal and took several forms. The bridegroom presented gifts to the bride, known as the mohar, or "dowry", which was distinct from matttan, or "gifts to the members of the family". The mohar was paid to the father or brothers of the bride and was probably a survival of the early custom of purchasing a wife. There was often negotiation and bargaining over the size of the dowry, which would generally depend on the wealth and standing of the bride. It could consist of money, jewellery, or other valuables; sometimes, it could be in the form of services rendered or deeds of valour.

Occasionally, a bride received a dowry from her father, which could include land or cities. In later Jewish history, a written marriage contract definitely arranged the nature and size of the dowry. The dowry that the woman brought to her husband, whether real estate, slaves, or movable property, was recorded in the marriage contract (ketubah). The custom of dowry in its original sense prevailed until modern times, especially among Jews of Eastern Europe.

In biblical times, mohar was the accepted practice, and the groom would buy his wife from her father. It was then customary for the groom to give the bride gifts, and for the bride to bring certain property to her husband's home upon marriage, such as slaves, cattle, or real estate. Gradually, mohar was superseded by the ketubbah custom, according to which the husband merely assumed the responsibility of compensating his wife in the case of divorce.

Dowry as a gift to the bride

Dowry, sometimes called a bride price or bridewealth, is a payment made by a man as a gift to the family of a woman he intends to marry. In the Bible, the dowry is referenced in Genesis 29, where Jacob offers to work seven years for Laban, the father of Rachel, in exchange for her hand in marriage. This is one example of the ancient convention of the dowry.

In Hebrew marriages, the dowry held an important place and sealed the betrothal. The groom presented gifts to the bride, known as the mohar, or "dowry", which was distinguished from the matttan, or "gifts to the members of the family". The price was paid to the father or brothers of the bride and was likely a survival of the early custom of purchasing a wife. The dowry could consist of money, jewellery, or other valuable effects, and was generally given according to the wealth and standing of the bride.

Occasionally, a bride received a dowry from her father, sometimes in the form of land or cities. In later Jewish history, a written marriage contract was used to arrange the nature and size of the dowry.

In some cultures, the groom or his family made a payment to the bride, and this was known as a bride gift, bride price, or bride token. Islamic law, for example, requires a payment of a bride gift directly to the bride for her use. In some customs, if the bride was widowed and remarried, the bride gift, if it was property, was revoked and returned to the husband's family.

In summary, while dowry typically refers to a payment made by the bride's family to the groom or his family, there are instances in which the term is used to describe a gift from the groom or his family to the bride.

Dowry as a sin

Dowry, or "bride price", is a payment made by a man as a gift to the family of a woman he wishes to marry. In the Bible, the dowry is shown to be an important part of Hebrew marriages, sealing the betrothal. The practice is referenced in Genesis 29, where Jacob offers to work seven years for Laban in exchange for his daughter Rachel's hand in marriage. Laban accepts, but deceives Jacob by first giving him Rachel's sister, Leah, as a wife. Jacob has to agree to another seven years of labor to marry Rachel.

The dowry was usually negotiated and could consist of money, jewelry, or other valuables. It could also be in the form of services rendered, as in the case of Jacob, or even deeds of valor. The amount of the dowry was often dependent on the bride's wealth and standing. Occasionally, a bride's father would give her a dowry, sometimes in the form of land or cities.

The dowry system has a long history in Eastern culture and is still practiced in some parts of the world today, although it is now often seen as the money or goods a woman brings to the marriage rather than what the man gives. While the dowry system has its benefits, such as fostering a closer connection between families and assuring the man's commitment, it also has disadvantages, including the potential for financial barriers to marriage.

In the context of Christianity, the concept of dowry is discussed in Saint Thomas Aquinas' "Summa Theologica." Aquinas considers whether it is fitting for Christ to receive a dowry, given the spiritual marriage between Christ and the Church. He presents several objections and counterarguments, ultimately concluding that the notion of dowry may not be congruous with Christ but that the things associated with dowries, such as perfection and joy, are befitting of Him in the highest degree.

Christ receiving a dowry

The concept of a dowry is referenced several times in the Bible, particularly in the Old Testament. A dowry, also called a bride price or bridewealth, was a payment made by a man to the family of the woman he wished to marry. The dowry was a gift to seal the betrothal and was usually negotiated between the bride and groom's families.

In the New Testament, there is a spiritual interpretation of the dowry in the context of Christ and the Church. Saint Thomas Aquinas presents arguments for and against Christ receiving a dowry. On the one hand, it is argued that Christ should receive a dowry because of the spiritual marriage between Christ and the Church, and because Christ is a member of the Church. Additionally, Christ has perfect vision, fruition, and joy, which are considered dowries.

However, Aquinas also presents counterarguments, stating that a distinction of persons is required between the bridegroom and the bride, and in the case of Christ, there is no personal distinction from the Son of God, who is the Bridegroom. Furthermore, it is argued that the same person cannot both give and receive a dowry, and it is Christ who gives spiritual dowries.

Aquinas concludes that there are two opinions on this matter. Some argue that there is a threefold union in Christ: the union of concord with God, the union of condescension between human nature and the Divine, and the union between Christ and the Church. In the first two unions, it is fitting for Christ to have dowries, but in the third union, it is not considered congruous. This is because, in this union, Christ is the Bridegroom, and a dowry is typically given to the bride. While Christ can be considered to have the dowries in the highest degree, the notion of a dowry is seen as unbecoming or not properly befitting to Him.

In summary, while there are arguments for Christ receiving a dowry, particularly in the context of spiritual marriage and Christ's relationship with the Church, the overall conclusion is that the notion of Christ receiving a dowry is not congruous or befitting due to the unique nature of Christ's role as both Bridegroom and giver of spiritual dowries.

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