A: Many years ago, the Church of God, under Mr. Herbert W. Armstrong, the late Pastor General of the Church, made the administrative decision to ask Church members and co-workers to send one tenth of their second tithe to the Church, to be used for necessary Feast of Tabernacles expenses, including rental for Church halls. Since then, the Church has usually referred to this amount as the “tithe of the tithe.” Church members and co-workers were asked to calculate their second tithe available to them at the time of the Feast of Tabernacles, and to send ten percent of that (calculated) amount to the Church, in advance, as soon as possible. This practice has allowed the Church to avoid using for the payment of Feast expenses general contributions received to be spent for the preaching of the gospel and the feeding of the flock.

At the time of the institution of the “tithe of tithe,” and sometimes since then, consideration has been given to the possibility to, instead, charge each individual Feast attendee with the same amount for his or her Feast attendance. This possibility was rejected, however, as it was judged to be arbitrary and unfair. Some Church members do not have jobs or live on small pensions, while others earn good salaries. Following Biblical principles (compare Acts 2:44-45; 4:32-35; 2 Corinthians 8:12-15), it was determined that the institution of the “tithe of the tithe” was the most equitable way for all concerned, to provide for the payment of necessary Feast expenses to be incurred by the Church, and also to help those less fortunate, as much as possible, to attend the Feast.

The Church of the Eternal God sees no Biblical reason to change Mr. Armstrong’s decision, realizing the Biblical wisdom for the decision, and acknowledging that the Church has the administrative authority to bind and loose matters like these (compare Matthew 16:19; 18:18).

A: It is wrong. Such words are known as “euphemisms,” which are defined as the substitution of a mild, indirect, or vague expression for another felt to be too blunt or offensive.

God instructs us not to take His name in vain (Exodus 20:7). To casually use expressions such as “My God,” “O my Lord,” or “Jesus Christ,” just to utter surprise or emphasis, is therefore clearly prohibited. So is the casual use of a common German welcome greeting (“Gruess Gott” or “Gott zum Gruss”– meaning, “Greet God” or “God as a greeting”), or the casual use of the French or Spanish farewell expressions, “adieu” or “adios” (both meaning, “to God”).

Many common expressions such as “gosh” or “gee” are used as substitutes for God the Father or Jesus Christ. God instructs us to let “no corrupt word proceed out of your mouth” (Ephesians 4:29). This prohibition applies to careless speaking or using slang expressions or euphemisms which would profane God’s name, such as “gosh” or “gosh almighty” (a substitute for “God” or “Almighty God”) or “gee” (a substitute for “Jesus”). It also applies to the careless use of words describing characteristics or concepts clearly associated with God, such as “my goodness” (compare Matthew 19:16-17), “by heaven” or “for heaven’s sake” (compare Matthew 5:34; Revelation 13:6).

The same prohibition applies to curse words, such as “damn,” or “go to hell,” or euphemisms, such as “darn” or “go jump in the lake” (compare Revelation 20:14-15).

God wants us to use language pleasing to Him. Let us note how the New International Version translates Ephesians 4:29, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.”

The Broadman Bible Commentary makes these insightful statements:

“Words are an index of character (Matthew 12:34). Good words are to be chosen over evil talk… Do our words build up the hearer’s character and make him a better man for his having heard your speaking? Do they meet his need? And do they in this way ‘bring a blessing’ by supplying that need?”

Whatever expressions we are inclined to use, we need to make sure that they are helpful, rather than unwholesome, offensive or even blasphemous. Christ warns us in Matthew 12:36-37, “But I say to you that for every idle [careless, thoughtless, useless] word men may speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned.”

A: The Bible is very explicit, for important reasons, to enjoin the newly married couple to live separate from their parents. We read about this Biblical injunction at the institution of the marriage, in Genesis 2:24, “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.” Later, in Matthew 19:5, Jesus Christ quotes this very Scripture with approval, to explain and to uphold the sanctity of the marriage relationship.

Commentaries agree that this command is meant to be taken and obeyed quite literally. A reason for this command is given in the Ryrie Study Bible, as follows, “Jesus cites the purpose of God in creation that husband and wife should be one flesh — the oneness of kinship or fellowship with the body as a medium, causing marriage to be the deepest physical and spiritual unity.”

The Nelson Study Bible elaborates, “The implication is that the Creator is Lord and is the One who determines what is the ideal in marriage… God ordained marriage as the strongest bond in all human relationships. A man leaves his parents and is joined to his wife. The language is very strong here. Leave means ‘to abandon’; joined to means ‘to be glued to.’ The most permanent relationship in society is not between parent and child, but between husband and wife.”

Paul explained, in Ephesians 5:30-32, that the literal application of the Biblical command to the newly-wed couple to leave their parents’ house and to start a new and separate household, should even be applied, in a spiritual sense, to our marriage relationship with Christ, by coming out of this world and to be separate from it, spiritually speaking.

The Biblical injunction to “leave their parents” is given to a newly-wed couple, as they need to spend much time together — apart from everyone else — to become a “physical and spiritual unity.” They cannot, and will not, achieve this goal, by staying with the husband’s or the wife’s parents in the same household, and under the same roof. This is not to say, of course, that the newly-wed couple is not to visit their parents often, continuing to show them respect and honor, as commanded in Scripture (Exodus 20:12). But, the couple is to live separately from the parents. Of course, later on in life, the couple may have to take into their home a lonely parent who might otherwise not be able to take care of himself or herself.

If a young couple cannot afford, financially, to start a new home away from their parents, they should not get married until they are able to do so. It is the duty of the husband to provide for his family. He should be financially able to do so before getting married. Proverbs 24:27 instructs, “Prepare your outside work, Make it fit for yourself in the field; And afterward build your house.”

In his book, “The Missing Dimension in Sex,” Herbert W. Armstrong wrote, on page 228 of the hard-cover version, “The best age for a man to marry is around twenty-four to twenty-six, after he has devoted those top aptitude years between sixteen and twenty-five for mature education, experience and preparation — after he has acquired the knowledge, preparation and preliminary experience to assume adult responsibilities — after he is able to assume the responsibility of supporting a wife — and family.”

God wants us to have a happy and fulfilled marriage. One of the keys for success in marriage is to follow God’s instruction to a newly-wed couple to leave their parents, and to cleave to each other. In other words, the newly-wed couple needs to be looking to one another for support in the shared responsibilities of the marriage. If they are staying with either set of parents at the outset of their marriage, they are effectively asking the parents to share in this responsibility, thus illustrating the inability of the newly-wed couple to support themselves.