Youth engagement in premarital sexual practice is reported to be increasing globally. This is not different in Ghana. In Ghana, the Ashanti Region is reported to have the highest rate of teenage pregnancy. This presupposes the prevalence of premarital sexual practice among the youth in the region. The study sought to assess the prevalence of premarital sexual practices among Junior High students in the Ashanti Region of Ghana and the factors accounting for that in order to suggest some lessons for Christian advocacy. The study used the Trede Adventist Junior High School as a case study. The descriptive-analytical method was used to discuss the data collected. The study uncovered that premarital sexual practice is prevalent among students of the Trede Adventist JHS. Peer pressure, poverty, poor parenting, dating, sexual urge, covetousness, media, lack of sex education and drug abuse were mentioned as the influencing factors. The study observed that there is a need for Christian advocacy in arresting this premarital sex menace, and this could be done through the provision of sex education and counselling services, education and awareness creation, job creation and provision of scholarships. This study provides insight into the construction of public theology for youth on similar issues. Keywords: Ghana, Premarital sex, influencing Factors, Youth, Christian Advocacy

There is the tendency to cite Paul’s obvious silence on the rite of foot washing in 1 Corinthians 11:23-25 as evidence of not perpetuating the practice in the Christian Church. This study sought to make a case for Paul’s silence over foot washing in 1Corinthians11:23-25. The study used comparative and analytical methodologies to arrive at an understanding of foot washing in 1 Corinthians 11:23-25. As a theological paper, this study made clear the status and role of the rite of foot washing as it relates to the Lord’s Supper, and why Paul does not address it in 1 Corinthians 11:23-25. It was observed that in 1 Corinthians 11:23-25, Paul was addressing one of the complaints and anomalies in the Corinth Church, which obviously was the Lord’s Supper and not foot washing. Again, Paul did not state foot washing in 1 Corinthians 11:23-25 because perhaps his oral source did not mention it. On the other hand, John states foot washing because of his peculiar interest in Jesus’ humility. This study, therefore, proposes that foot washing which is unique in John’s account reveals some theological understanding. Based upon Jesus’ initiative, it should be appreciated as a rite of humility, a rite of acceptance and inclusion in the church of Christ, and ultimately a cohort rite to the Lord’s Supper. Paul’s silence in 1 Corinthians 11:23-25 does not warrant the abrogation of the ordinance because he had a different purpose in mind other than discussing the rite of foot washing. Thus, the use of Paul’s silence on foot washing as evidence against its practice in the Christian Church today is a mark beside the point. Keywords: Lord’s Supper, Footwashing, 1 Corinthians 11:23-25, Theological Reflections

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