Patriarchy and marital disharmony amongst Nigerian Christians: Ephesians 5:22–33 as a response

This article employs the descriptive and exegetical methods. It found several ways by which patriarchy precipitates marital disharmony in Nigeria. For instance, the custom of the bride price instils in the husband the feeling of ownership of the wife, which encourages some men to treat their wives like their property. The nature of marital disharmony varies with couples, but there are some common characteristics. The husband may withdraw from his wife, avoiding all forms of contact and communication with her; wife beating is also common. Ephesians 5:22-33 mitigates the patriarchal view of marriage, redefining the concepts of submission and leadership. The wife should submit to her husband’s authority as she would to Christ whilst the husband should exercise his authority with love in imitation of Christ. When this new definition of marital relationship is understood and applied by Christian couples, disharmony will be considerably alleviated. The church should be involved in the application of the text, teaching husbands particularly the need to exercise their authority in sacrificial love. Contribution: The article endorses the journal’s focus on the combination of the notions ‘source’ and ‘interpretation’ by its emphasis on the exegesis of writings in the field of early Christian literature

Taking a holistic view of the biblical perspectives on childlessness: Implications for Nigerian Christians and the church in Nigeria

The belief amongst some Christians that it is God’s plan for everyone to have children, and that barrenness is a punishment from God is apparently derived from the Old Testament (OT). This article attempts a holistic study of the biblical perspectives on childlessness with a view to ascertain whether procreation is a moral responsibility of every individual. The target group includes Nigerian Christian couples suffering from infertility. The article employs the descriptive and exegetical methods. The study revealed that the belief that the OT views barrenness as caused by sin and a punishment from God was erroneous. A critical examination of the relevant texts revealed that infertility is a natural phenomenon, and God gives children as a blessing but not necessarily to every individual. In the New Testament (NT), the attitude towards childlessness is characterised by the concept of ‘alternative family models’, by which some Christians could adopt children whilst others might choose to be celibate, being satisfied with their membership of the community of believers. Paul’s teaching in 1 Corinthians 7 clearly mitigates natural childbearing, and thus negates any attitude of desperation for bearing children. In the Nigerian context, this interpretation necessitates a change of attitude towards infertility. The church has to develop a theological reconstruction with regard to procreation in marriage, in a manner that will assure Christians that a childless marriage is not lacking in any way. Contribution: The article is a contribution in the area of theology of marriage, and thus of high relevance in contemporary Africa, particularly Nigeria, where people, including Christians, still have the traditional belief that it is morally mandatory for everyone to have biological children

‘[A]nd when I came to her I found she was not a virgin’: A contextual re-reading of Deuteronomy 22:13–21 among Nigerian Christians

The traditional African society attached special value to female virginity, associating it with personal purity and honour. But today in Nigeria, virginity has lost its importance to premarital sex. The neglect of this virtue should be a concern to the Church in Nigeria because this is now a rising trend being witnessed among the Christian youth. This article, therefore, attempted a re-reading of Deuteronomy 22:13–21 as a response to the problem of premarital sex among Nigerian Christian youth. It employed the historical-critical exegesis and the descriptive approach. The work revealed that several factors are responsible for the prevalence of premarital sex in Nigeria, including a lack of sex education from parents, and the influence of western culture, among others. It also discovered that premarital sexual behaviour has social implications, particularly for female youth. These include unwanted pregnancy and abortion. The article concluded that the prevalence of premarital sex among Nigerian Christian youth is a challenge to the Church and postulated a sexual theology of the Church in which Deuteronomy 22:13–21 takes a central place. Taking a cue from the text, this theology would assign significant roles to the church community, the youth themselves and parents in a bid to provide sex education for the youth so that they avoid premarital sex. Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of the Old Testament and Christian ethics. It relates the narrative on virginity proof in Deuteronomy 22:13–21 to the Nigerian context with its high rate of premarital sex. The article postulates that the text can be employed in a sexual theology of the Church that would help in combating prevalent premarital sex

An Ecological Interpretation of Leviticus 11-15 in an African (Nigerian) Context

ABSTRAC

‘[Y]ou have had five husbands’: Interpreting the Samaritan woman’s marital experience (Jn 4:16–18) in the Nigerian context

The Samaritan woman in John 4 has been generally viewed as morally loose because of her marital experience. Nigerian women with similar experience are also perceived by many as morally deficient. This article examined the woman’s experience in light of divorce and remarriage in Nigeria. Employing the reader-oriented and descriptive methods, the essay found that in his encounter with the Samaritan woman Jesus did not accuse her of any sin. Moreover, the Pentateuchal laws, which were binding also on Samaritans, had provisions by which it was permissible for a woman to be married several times. Therefore, the woman’s marital experience did not necessarily make her morally deficient. The article also found that in Nigeria certain patriarchal factors do force women out of marriage, which also has nothing to do with their moral status. Due to the Christian doctrine that prohibits a woman to marry another man while her husband is still alive, some churches treat women divorcees with contempt and segregation. But this doctrine is based on biblical passages, which if adapted to the Nigerian readers’ context make divorce and remarriage acceptable. This view is in line with Jesus’ open attitude to the Samaritan woman. Therefore, in the Nigerian context the pastoral significance of the Samaritan woman’s story resides not in her morality but in the church recognising that divorce and remarriage do not constitute disobedience to scripture, and that they are not necessarily an indication of moral misconduct on the part of the affected women. Contribution: Contributing to the scholarly discussion on the Samaritan woman narrative, the article compared her marital experience with those of Nigerian women affected by divorce and remarriage, and postulated that their experiences are not necessarily an indication of moral depravity on their part

Assessing the quest for miracles in Nigeria from the economic perspective

In recent times, the quest for miracles among Nigerian Christians has become a social menace as many have fallen victim to fake miracle workers. The article studied the quest for miracles in Nigeria against the purpose and significance of miracles in the New Testament (NT), and sought to appraise this behaviour as a possible effect of the poor economic situation in the country. It applied the reader-oriented and descriptive methods. The work found that the manner of the quest for miracles by many Nigerian Christians indicates their lack of understanding of the essence of miracles in the NT. This wrong perception also explains the frantic efforts by some pentecostal preachers to work miracles, including commercialisation of miracles and certain occult practices. The essay concluded that Nigerian Christians wrong attitude towards miracles is an effect of the high rate of poverty in the country. The menace can, therefore, be ameliorated by addressing the economic situation. Government should change its corrupt attitude towards the economy while the church has to educate their members about the teaching of the Bible on miracles, and direct her preaching against corruption and its perpetrators. Contribution: The article is a contribution to the discourse on the controversies on miracles. It argues that Nigerian Christians’ perception of miracles contradicts the essence of miracles in the NT, and that this perception and the practices involved are an effect of the poor economic situation in the country

From Text to Practice - The role of the Bible in daily living of African people today

That the Bible is a manual for daily living is attested in almost all Christian denominations, how this role is transformed into practice is clearly an area that remains a contested terrain among Christians. This volume is our modest contribution to looking at the relationship between the Bible and our practices. The central question that the articles in this volume respond to is: how is the Bible related to our daily life? This question is especially important on the African continent where religion appears to be gaining influence. Without taking anything away from western biblical scholars, African biblical scholars must also engage with the question: how do we put into practice the teachings of the Bible? This volume contains papers presented at the International Bible Symposium 2009 in Bamberg (Germany) and additional contributions

The Bible and Children in Africa

The relationship between the Bible and Children in Africa is a topic of highest relevance. This book is treating it in two main perspectives which often are intertwined: | The exegetical perspective “Children in the Bible” is dealing with the concepts of childhood in biblical texts, asking for example: How are children conceived in different texts. What is their status in family, society and church? What is their relation to God? What is the metaphoric use of childhood in biblical soteriology? What is the function and meaning of calling adult persons “children” (of God, or of the Apostle)? | The contextual perspective “African children of today and the Bible” is dealing with the different life settings African children find themselves in and how the Bible is present in these life settings. Here the questions for example are: What is the status of children in family and society? How are traditional concepts of childhood changing under the conditions of poverty, HIV/AIDS and violence? How are the ideas and ideals of childhood influenced by the Bible? What is the role of the Bible in child-education? Can children’s rights be established with help of the Bible? This volume of BiAS 17 is collecting the papers presented at the 2012 BiAS meeting in Gaborone, Botswana, with some additional contributions

The Bible and Violence in Africa. Papers presented at the BiAS meeting 2014 in Windhoek (Namibia), with some additional contributions

BiAS 20 contains papers presented at the BiAS meeting 2014 in Windhoek (Namibia), with some additional contributions. Scholars from Nigeria, Cameroon, Botswana, Zimbabwe, South Africa, Namibia and Germany are dealing with the urgent question of how the Bible is involved in the widespread use of violence in political, social, religious, and gender conflicts. One leading question is how to deal with the textual representation of violence in the Bible. It is taken up by more general hermeneutical contributions. The other leading question is how biblical texts and/or concepts are used to cause and justify violence. This is taken up by a greater number of articles which deal with concrete societal and political contexts in Zimbabwe and other African countries. The conference in Namibia was supported as a Humboldt-Kolleg on the Bible and Violence in Africa by the German Alexander von Humboldt Foundation

Interpreting the David–Bathsheba narrative (2 Sm 11:2–4) as a response by the church in Nigeria to masculine abuse of power for sexual assault

Sexual violence against women is a social problem all over the world, including Nigeria. This article examines the David–Bathsheba narrative against this background, relating it to the problem of masculine abuse of power for sexual assault in Nigeria. It also attempts to find out how the church in Nigeria could use the narrative as a textual basis for responding to this problem. The article is targeted at Nigerians who abuse masculine power in this way, the women who need to be aware of sex predators and the church in employing the text as a response to sexual violence. The article employs the exegetical approach in the study of 2 Samuel 11:2–4, and the descriptive method in the analysis of masculine abuse of power for sexual assault in Nigeria, and how the church could combat it. The essay finds that David used his position as a king to assault Bathsheba, which makes the narrative relevant for the present-day Nigerian context of masculine abuse of power for sexual assault. The church in Nigeria could respond to the awareness of this relevance by making the narrative a textual basis for a response to the problem of sexual violence. The church could develop a policy on violence against women which must be reflected in all its teaching instruments. The church must create healing avenues for the victims of sexual abuse. It should liaise with government agencies to ensure that relevant laws against sexual abuse are applied adequately. Contribution: The article is a contribution in Christian ethics. It likens David’s encounter with Bathsheba to masculine abuse of power for sexual assault in Nigeria. It explains how the church in Nigeria can employ the narrative as a response to this menace