Is Marriage for All? A Theological Reflection on the Grammar of Genesis 2:18, 24

Agana, Agana-Nsiire

doi:10.21806/aamm.2018.17.05

Cited by 4 publications

(2 citation statements)

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“…From the church, the 'only one logical response to anyone with any sexual desire [is that] they should embrace their sexual desire and marry' (p. 51). In the words of Agana (2018), 'Many pastors and ministers, in line with the cultural economy, preach that marriage and procreation are obligatory upon all unless they are physically or mentally impaired ' (p. 93).…”

Section: A Historical Reflection On the Attitude Of The Church Towardmentioning

confidence: 99%

Reinterpreting Paul’s perspective of celibacy in 1 Corinthians 7 in light of singlehood amongst Nigerian Christians

Ademiluka

2021

Verbum Eccles.

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In Nigeria, the rate of involuntary singlehood among women has since been on the increase. While marriage at about the age of 30–35 is not considered late for men, most often a lady is expected to be married at 25–27 years of age, and when it is not so, the life of the woman concerned is largely characterised by desperation for marriage. The article attempted a reinterpretation of Paul’s perception of celibacy in 1 Corinthians 7 considering the Nigerian Christians’ attitude to involuntary singlehood. In essence, it sought the possibility of accommodating celibacy as an accepted Christian alternative to marriage. Using the descriptive approach, the author gathered and utilised material relevant for the constraints of singlehood in Nigeria as well as the reinterpretation of celibacy in the Nigerian context. The article employed the exegetical method for the study of 1 Corinthians 7 in relation to marriage and celibacy. The article found that Nigerian single women live their lives in desperation for marriage. The situation of Nigerian singles is compounded by the general negative attitude of the church which considers marriage, as against celibacy, to be the normal course for Christians. The work concluded that Paul’s position in 1 Corinthians 7 gives room for a Christian sexuality which values celibacy as of equal status with marriage. The church in Nigeria should develop a sexual theology that accepts sexuality in this way. In this way, marriage and celibacy become complimentary to each other in the pursuit of the church’s mission.Intradisciplinary and/or interdisciplinary implications: This research involved the disciplines of the New Testament and Christian Ethics. It reinterpreted Paul’s perspective of celibacy in 1 Corinthians 7 in the Nigerian context. The article postulated that a sexual theology based on this perspective would enable Nigerian Christian singles to see singlehood as a possible calling to serve God.

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Section: A Historical Reflection On the Attitude Of The Church Towardmentioning

confidence: 99%

Reinterpreting Paul’s perspective of celibacy in 1 Corinthians 7 in light of singlehood amongst Nigerian Christians

Ademiluka

2021

Verbum Eccles.

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“…' Agana (2018:93) notes that, in order to give 'credence to the theory of universal obligation of marriage', many interpreters often omit the article; thereby rendering it as 'It is not good for man to be alone.' In this way, the Christian community has reverted to (Agana 2018):…”

Section: Genesis 2:18 24mentioning

confidence: 99%

Marriage as a choice or duty: Considering Nigerian Christians’ attitude to singlehood from the biblical perspective

Ademiluka

2021

In die Skriflig / In Luce Verbi

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Cultural dynamics of gender-based violence and pastoral care in South Africa

Mudimeli,

Khosa-Nkatini

2024

HTS Teologiese Studies / Theological Studies

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Gender-based violence is a prevalent issue that impacts most South Africans. The spread of sexual violence has created and atmosphere of intense fear in most homes. African cultural norms have helped to facilitate the continuation of discrimination against women. In African cultures, cases of abuse are often marginalised and considered an irrelevant reason for seeking a divorce. This has resulted in some women being forced to endure years of domestic abuse in their marriages, and they have even passed on this resilient mentality to more recent generations of married women. It is crucial to realise that the Recognition of Common Legislation Marriages Act, which is a part of South African legislation, acknowledges customs like polygamy and lobola. Lobola and polygamous marriages, among other practices, have been linked to major increases in the maltreatment of women, according to certain African researchers. In this particular study, the researcher aims to examine the impact of culturally induced gender-based violence (GBV) on pastoral care practices in South Africa, specifically focusing on the experiences and needs of South African women within abusive marriages. It is important to recognise that GBV is rooted in patriarchy, which promotes a culture of male power over women. In this research, qualitative methods will be employed to investigate how this unhealthy power dynamic encourages men to behave violently towards women.Contribution: This study delves into the intricate relationship between culturally induced GBV and pastoral care in South Africa. Focused on the surge in violence, it employs qualitative methods to explore women’s experiences, revealing the connection between violence and entrenched patriarchal structures. The research seeks to inform and enhance pastoral practices in addressing GBV.

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Is Marriage for All? A Theological Reflection on the Grammar of Genesis 2:18, 24

Cited by 4 publications

References 0 publications

Reinterpreting Paul’s perspective of celibacy in 1 Corinthians 7 in light of singlehood amongst Nigerian Christians

Reinterpreting Paul’s perspective of celibacy in 1 Corinthians 7 in light of singlehood amongst Nigerian Christians

Marriage as a choice or duty: Considering Nigerian Christians’ attitude to singlehood from the biblical perspective

Cultural dynamics of gender-based violence and pastoral care in South Africa

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