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Husband
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For other uses, see Husband (disambiguation).

Relationships （Outline）
Types[show]
Genetic
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Family
Sibling
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By marriage
Husband
Wife
Open marriage
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unconditional
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dower
dowry
service
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A newly wed husband kissing his bride
A husband is a male in a marital relationship. The rights and obligations of a husband regarding his spouse and others, and his status in the community and in law, vary between cultures and have varied over time.
In monogamous cultures, there are only two parties to a marriage. This is enforced by legal codes that outlaw two (bigamy) or more (polygamy) female spouses. Similarly, polyandry, marriage of one female partner with more than one male partner at the same time is not permitted. In polygamous and polyandrous cultures, there may be more than two parties to a marriage.
In marriages where both spouses are men, both may be referred to as husband.
In heterosexual marriages, the husband was traditionally regarded as the head of the household and was expected to be the sole provider or breadwinner, a role that is still maintained in some cultures (sometimes described as paternalistic).
The term continues to be applied to such a man who has separated from his spouse and ceases to be applied to him only when his marriage has come to an end following a legally recognized divorce or the death of his spouse. On the death of his spouse, a husband is referred to as a widower; after a divorce a man may be referred to as the "ex-husband" of his former spouse.
In today's society a husband is not necessarily considered the breadwinner of the family,[by whom?] especially if his spouse has a more financially rewarding occupation or career. In such cases, it is not uncommon for a husband to be considered a stay-at-home father if the married couple have children.
Contents
[hide]
1 Origin and etymology
2 Related terms
3 Western culture
3.1 Historical status
3.2 Contemporary status
4 Religion
4.1 Islam
4.2 Hinduism
4.3 Buddhism and Chinese folk religions
4.4 Christianity
5 Other cultures
6 Expectation of fidelity
7 See also
8 References
Origin and etymology[edit]
The term husband refers to Middle English huseband, from Old English hūsbōnda, from Old Norse hūsbōndi (hūs, "house" + bōndi, būandi, present participle of būa, "to dwell", so, etymologically, "a householder").
Related terms[edit]
At the conclusion of a valid wedding, the marrying parties acquire the status of married person and, while the marriage persists, a man is called a husband. In heterosexual marriages the woman is called a wife; in same-sex marriages between males, each male is called a husband; between females, each is called a wife. Regardless of gender, a married person is the spouse of the other party to the marriage.
Although "husband" is a close term to groom, the latter is a male participant in a wedding ceremony, while a husband is a married man after the wedding and for the duration of the marriage. The term husband refers to the institutionalized role of the married male, while the term father refers to the male in context of his offspring, a state which may or may not indicate that a marriage ceremony has taken place.
In some cases of heterosexual marriage, before the marriage, he or his family may have received a dowry, or have had to pay a bride price, or both were exchanged. The dowry not only supported the establishment of a household, but also served as a condition that if the husband committed grave offenses upon his wife, he had to return the dowry to the wife or her family. For the time of the marriage, they were made inalienable by the husband.[1] He might leave his wife (or wives), then widow (or widows), a dower (often a third or a half of his estate) to support her as dowager.[2]
"Husband" further refers to the institutionalized form in relation to the spouse and offspring, unlike father, a term that puts a man into the context of his children. Also compare the similar husbandry,[3] which in the 14th century referred to the care of the household, but today means the "control or judicious use of resources", conservation, and in agriculture, the cultivation of plants and animals, and the science about its profession.[4]
As an external symbol of the fact that they are married, each spouse commonly wears a wedding ring on the ring finger; whether this is on the left or right hand depends on the country's tradition.
Western culture[edit]
Historical status[edit]
Seuso and his wife
In premodern heterosexual unions (ancient Roman, medieval, and early modern history), a husband was obliged to protect and support not only his wife and children, but servants and animals of his domain, and the father (as the "patron") was awarded with much authority, differing from that of his wife (in these cultures, no polygamy existed).[5]
In the Middle Ages and Early Modern European history, it was unusual to marry out of love, but then doing so became an influential ideal.[6][7] During this period, a husband in a heterosexual marriage had more opportunities in society than his wife, who was not recognized as legally independent.[8]
Contemporary status[edit]
In contemporary secularized Western culture, the rights of the spouses have been made equal. The civil marriage generally forces the wealthier spouse "breadwinner" to provide alimony to the former spouse, even after separation and also after a divorce (see also Law and divorce around the world).
The legal status of marriage allows each spouse to speak on the other's behalf when one is incapacitated (e.g., in a coma); a husband is also responsible for his spouse's child(ren) in states where he is automatically assumed to be the biological father.[9]
Religion[edit]
Islam[edit]
In Islamic marital jurisprudence, husbands are considered protectors of the household and their wives. As protector, the husband has various rights and obligations that he is expected to fulfill and thus is offered opportunities different from that of his wife or wives, not only in legal and economical affairs of the family but within the family as well. As in most cases in Islam law and culture, everything is being related to the Qur'an.
Many Muslims may agree on a perfectly equal relationship.[10] Islam is the only major religion that puts a cap on polygamy, limiting the number of a man's wives to four—provided the husband can do justice to all of them. Although some religions, such as Catholicism for instance, puts a cap on polygamy all together, or even serial monogamy, allowing one spouse until death does them apart, not even accepting divorce. According to the teachings of Islam a Muslim man should have a valid reason and have to get permission from his existing wife (without any force) if he requires to marry again. Islam vehemently abhors any intimate relationship outside the bond of marriage.
There is no external sign to show his status as a husband, unless he adopted the tradition of wearing a wedding ring.
Hinduism[edit]
See also: Marriage in Hinduism
A Hindu husband traditionally took his wife to his home. He is expected to provide for her and to prove his abilities to do so. The marriage in Hinduism is a relationship for Seven births (सात जन्मों का रिश्ता). Before 1951 there was no divorce allowed in Hindu marriage. In past before 1750CE equal rights were given to both men and women and the same was extended in marriage as well.
In modern times once again after 1951, equal rights for women through society and law jurisdiction is given. In Hinduism based on the different regions marriage process is observed differently with the same Saat Pheras around agni kund (light pyre) to be taken to become a Husband and wife.
The Encyclopædia Britannica mentions that "In Hindu law, the male members of a joint family, together with their wives, widows, and children, are entitled to support out of the joint property."[11]
Buddhism and Chinese folk religions[edit]
China's family laws were changed by the Communist revolution; and in 1950, the People's Republic of China enacted a comprehensive marriage law including provisions giving the spouses equal rights with regard to ownership and management of marital property.[12]
Christianity[edit]
In Christianity, according to the Bible, a husband in a heterosexual marriage has a number of honors:
To present his bride to God throughout their lives as perfectly holy and virtuous as can be.[13]
To protect his wife with his own life, physically, emotionally and "spiritually".[14]
To "lay down" his life, counting her more important than himself.[15]
To lead his wife and his family into the best things for them.[16]
To be the best that he can be in God's power.[17]
To not withhold his body from her.[18]
Other cultures[edit]
In Japan, before enactment of the Meiji Civil Code of 1898, all of the woman's property such as land or money passed to her husband except for personal clothing and a mirror stand.[19]
Expectation of fidelity[edit]
Main articles: Adultery and Open marriage
Although there is generally an expectation for a spouse not to have sexual relations with anyone other than his spouse(s), historically, in most cultures, this expectation was not as strong as in the case of wives, a situation which was evident in legal codes which prohibited adultery, with male adultery often being criminalized only if "aggravating" circumstances existed, such as if he brought his mistress in the conjugal home, or if there was public scandal.[20] The double standard was also evident in divorce laws of many countries, such as the UK or Australia, which differentiated between female adultery, which was a ground of adultery by itself, and male adultery, which was a ground only under certain circumstances.[21] This double standard continues to be seen today in many parts of the world. For instance, in the Philippines, a wife can be charged with the crime of adultery (for merely having one act of sexual intercourse with a man other than her husband), while a husband can only be charged with the related crime of concubinage, which is more loosely defined (it requires either keeping the mistress in the family home, or cohabiting with her, or having sexual relations under scandalous circumstances).[22][23]
A breach of this expectation of fidelity is commonly referred to as adultery or extramarital sex. Historically, adultery has been considered a serious offense, sometimes a crime. Even if that is not so, it may still have legal consequences, particularly a divorce. Adultery may be a factor to consider in a property settlement, it may affect the status of children, the custody of children, etc.
See also[edit]
Look up husband in Wiktionary, the free dictionary.
Wikiquote has quotations related to: Husband
Husband-selling
Hypergamy
Polygamy in Christianity
Polyandry
References[edit]
Wikisource has the text of the 1911 Encyclopædia Britannica article Husband.
Jump up ^ Britannica 2005, dowry
Jump up ^ "Dower - Definition of dower by Merriam-Webster". m-w.com.
Jump up ^ See Wiktionary husbandry
Jump up ^ Merriam–Webster's Collegiate Dictionary
Jump up ^ "The History of Rome, by Theodor Mommsen Book I Chapter 5 Section 2". About.com Ancient/Classical History.
Jump up ^ Stephanie Coontz on "classic marriage"
Jump up ^ William C. Horne, Making a heaven of hell: the problem of the companionate ideal in English marriage, poetry, 1650–1800 Athens (Georgia), 1993
Jump up ^ William Blackstone, Commentaries upon the Laws of England
Jump up ^ Cuckoo's egg in the nest, Spiegel 07, 2007
Jump up ^ Heba G. Kotb MD, Sexuality in Islam Archived 9 July 2011 at the Wayback Machine., PhD Thesis, Maimonides University, 2004
Jump up ^ Britannica, Economic aspects of family law (from family law)
Jump up ^ Britannica 2004, Legal limitations on marriage (from family law)
Jump up ^ "Ephesians 53A26-27 ESV - - Bible Gateway". www.biblegateway.com. Retrieved 2016-06-01.
Jump up ^ "Ephesians 5:28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself". biblehub.com. Retrieved 2016-06-01.
Jump up ^ "Ephesians 5:25 Husbands, love your wives, just as Christ loved the church and gave himself up for her". biblehub.com. Retrieved 2016-06-01.
Jump up ^ "Ephesians 5:29 After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church--". biblehub.com. Retrieved 2016-06-01.
Jump up ^ "Galatians 5:22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness,". biblehub.com. Retrieved 2016-06-01.
Jump up ^ "1 Corinthians 7:5 Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control". biblehub.com. Retrieved 2016-06-01.
Jump up ^ Britannica, Legal limitations on marriages (from family law)
Jump up ^ Women and Achievement in Nineteenth-Century Europe at Google Books
Jump up ^ http://www.aifs.gov.au/institute/seminars/finlay.html
Jump up ^ "Gender Equality in Philippines - Social Institutions and Gender Index (SIGI)". genderindex.org.
Jump up ^ "A brief discussion on Infidelity, Concubinage, Adultery and Bigamy". Philippine e-Legal Forum.
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First Epistle to the Thessalonians
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The First Epistle to the Thessalonians, usually referred to simply as First Thessalonians (written 1 Thessalonians and abbreviated 1 Thess.[1] or 1 Thes.), is a book from the New Testament of the Christian Bible. The first letter to the Thessalonians was likely the first of Paul's letters, probably written by the end of AD 52.[2]
Contents
[hide]
1 Composition
1.1 Date
1.2 Authenticity
1.3 Audience
2 Contents
2.1 Outline
2.2 Text
3 See also
4 References
5 External links
Composition[edit]
Most New Testament scholars believe Paul the Apostle wrote this letter from Corinth, although information appended to this work in many early manuscripts (e.g., Codices Alexandrinus, Mosquensis, and Angelicus) state that Paul wrote it in Athens[3] after Timothy had returned from Macedonia with news of the state of the church in Thessalonica (Acts 18:1–5; 1 Thes. 3:6). For the most part, the letter is personal in nature, with only the final two chapters spent addressing issues of doctrine, almost as an aside. Paul's main purpose in writing is to encourage and reassure the Christians there. Paul urges them to go on working quietly while waiting in hope for the return of Christ.
Date[edit]
Unlike all subsequent Pauline epistles, 1 Thessalonians does not focus on justification by faith or questions of Jewish–Gentile relations, themes that are covered in all other letters. Many scholars see this as an indication that this letter was written before the Epistle to the Galatians, where Paul's positions on these matters were formed and elucidated.[2]
Authenticity[edit]
The first page of the epistle in Minuscule 699 gives its title as προς θεσσαλονικεις, "To the Thessalonians."
The majority of New Testament scholars hold 1 Thessalonians to be authentic, although a number of scholars in the mid-19th century contested its authenticity, most notably Clement Schrader and F.C. Baur.[4] 1 Thessalonians matches other accepted Pauline letters, both in style and in content, and its authorship is also affirmed by 2 Thessalonians.[5]
1 Thessalonians 2:13–16 have often been regarded as a post-Pauline interpolation. The following arguments have been based on the content:
It is perceived to be theologically incompatible with Paul's other epistles: elsewhere Paul attributed Jesus's death to the "rulers of this age" (1 Cor 2:8) rather than to the Jews, and elsewhere Paul writes that the Jews have not been abandoned by God, for "all Israel will be saved" (Rom 11:26); According to 1 Thes 1:10, the wrath of God is still to come; it is not something that has already shown itself.[6]
There were no extensive historical persecutions of Christians by Jews in Palestine prior to the first Jewish war.[7]
The use of the concept of imitation in 1 Thes. 2.14 is singular.
The aorist eftasen ("has overtaken") refers to the destruction of Jerusalem.[8]
The syntax of 1 Thes. 2:13–16 deviates significantly from that of the surrounding context.[9]
It is also sometimes suggested that 1 Thes. 5:1–11 is a post-Pauline insertion that has many features of Lukan language and theology that serves as an apologetic correction to Paul's imminent expectation of the Second Coming in 1 Thes. 4:13–18.[10]
Other scholars, such as Schmithals,[11] Eckhart,[12] Demke[13] and Munro,[14] have developed complicated theories involving redaction and interpolation in 1 and 2 Thessalonians.
Audience[edit]
See also: Early centers of Christianity
Paul claimed the title of the "Apostle to the Gentiles", and established gentile churches in several important cities in the Roman Empire.[15]
According to Bart D. Ehrman, the Acts of the Apostles tells a different story of Paul's career,[15] but in this case it reports that, while there were "some" Jews converted during Paul's initial preaching in Thessalonica, the gentiles who were converted were "a large number" and the Jews as a body fiercely opposed Paul's work there.[16]
Contents[edit]
Outline[edit]
Salutation and thanksgiving (1 Thes. 1:1–10)
Past interactions with the church (1 Thes. 2:1–20)
Regarding Timothy's visit (1 Thes. 3:1–13)
Specific issues within the church (1 Thes. 4:1–5:25)
Relationships among Christians (1 Thes. 4:1–12)
Mourning those who have died (1 Thes. 4:13–18)
Preparing for God's arrival (1 Thes. 5:1–11)
How Christians should behave (1 Thes. 5:12–25)
Closing salutation (1 Thes. 5:26–28)
Text[edit]
Paul, speaking for himself, Silas, and Timothy, gives thanks for the news about their faith and love; he reminds them of the kind of life he had lived while he was with them. Paul stresses how honorably he conducted himself, reminding them that he had worked to earn his keep, taking great pains not to burden anyone. He did this, he says, even though he could have used his status as an apostle to impose upon them.
Paul goes on to explain that the dead will be resurrected prior to those still living, and both groups will greet the Lord in the air.[17]
See also[edit]
Authorship of the Pauline epistles
Imitation of Christ
Second Epistle to the Thessalonians
References[edit]
Jump up ^ Chicago Manual of Style, 16th Ed.
^ Jump up to: a b Raymond E. Brown, An Introduction to the New Testament, Anchor Bible, 1997. pp. 456–466.
Jump up ^ Ernest Best, The First and Second Epistles to the Thessalonians (New York: Harper and Row, 1972), p. 7
Jump up ^ Best, Thessalonians, pp. 22–29.
Jump up ^ "The only possible reference to a previous missive is in 2:15...." Raymond E. Brown, An Introduction to the New Testament, Anchor Bible, 1997. p. 590.
Jump up ^ CollegeVille Bible Commentary, p 1155
Jump up ^ Pearson, p. 88
Jump up ^ Birger A. Pearson, "1 Thessalonians 2:13–16 A Deutero Pauline Interpolation", Harvard Theological Review, 64 (1971), pp. 79–94
Jump up ^ Schmidt, D., "I Thess 2:13–16: Linguistic Evidence for an Interpolation," JBL 102 (1983): 269–279
Jump up ^ G. Friedrich, "1. Thessalonicher 5,1–11, der apologetische Einschub eines Spaeteren," ZTK 70 (1973) 289
Jump up ^ Schmithals, W., Paul and the Gnostics Transl. by J. Steely (Nashville: Abingdon Press, 1972), 123–218
Jump up ^ K. G. Eckart, "Der zweite echte Brief des Apostels Paulus an die Thessalonicher," ZThK (1961), 30–44
Jump up ^ Theologie und Literarkritik im 1. Thessalonicherbrief
Jump up ^ The Later Stratum in 1 and 2 Thessalonians, Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter
^ Jump up to: a b Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. ISBN 0-19-530013-0
Jump up ^ Acts 17:4–5
Jump up ^ 1 Thessalonians 4:13–18
This article incorporates text from a publication now in the public domain: Easton, Matthew George (1897). "Thessalonians, Epistles to the". Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.
External links[edit]
Wikisource has original text related to this article:
1 Thessalonians
Wikiquote has quotations related to: First Epistle to the Thessalonians
Epistles to the Thessalonians entry in the Catholic Encyclopedia
Online Bible at GospelHall.org
Thessalonians public domain audiobook at LibriVox Various versions
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values: Primeira Epístola aos Tessalonicenses – Portuguese

values: Întâia epistolă a lui Pavel către tesaloniceni – Romanian

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values: Thesalonikiyuqkunapaq huk ñiqin qillqa – Quechua

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values: Первое послание к Фессалоникийцам – Russian

values: O le tusi muamua a Paulo ia Tesalonia – Samoan

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values: First Epistle to the Thessalonians – Simple English

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values: Прва посланица Солуњанима – Serbian

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values: Prva poslanica Solunjanima – Serbo-Croatian

values: Ensimmäinen kirje tessalonikalaisille – Finnish

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values: Unang Sulat sa mga taga-Tesalonica – Tagalog

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values: 1 தெசலோனிக்கர் (நூல்) – Tamil

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values: จดหมายของนักบุญเปาโลถึงชาวเธสะโลนิกา ฉบับที่ 1 – Thai

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values: 1-ше послання до Солунян – Ukrainian

values: تھسلنیکیوں کے نام پہلا خط – Urdu

values: سالونىكىلىقلارغا يېزىلغان بىرىنچى خەت – Uyghur

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values: Thư thứ nhất gửi tín hữu Thêxalônica – Vietnamese

values: Syahan nga Surát ngadto han mga taga Tesalonica – Waray

values: Episteli Kìnní sí àwọn ará Tẹsalóníkà – Yoruba

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values: 帖撒罗尼迦前书 – Chinese

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