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.
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
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.
Christians all over the world celebrate the Eucharist as an important aspect of their faith. Arising from Paul’s warning in 1 Corinthians 11:27–30 that persons who eat the Lord’s Supper unworthily ...bring judgment upon themselves, some churches in Nigeria restrict the Communion to supposedly holy members. This article examined the text with a view to appraising this attitude towards the Communion. It applied the historical exegesis and the analytical approach. The article found that the restriction of the Eucharist to selected members of the congregation is counter-productive and self-defeating in that many Christians are denied the opportunity to partake of it. Paul’s view of judgment upon participants derived from his Jewish perception in which affliction was always seen as divine punishment. Furthermore, at its inception the celebration of the Communion does not reflect the idea that it was meant for only holy people. In view of this, and the fact that the Jewish perception need not apply in the modern and scientific world, the work concluded that the mainline churches in Nigeria have to review their attitude towards the Communion such that all Christians are encouraged to participate in it. While laying emphasis on reverent and loving behaviour at the Lord’s Table, the idea of the Communion causing illness and death should be completely jettisoned.Contribution This article is a contribution to New Testament Theology and Christian ethics. The proposal to make the Eucharist more accommodating is significant for congregational harmony in the church in Nigeria.
Eto (ritual) stands for the sacred preparations made by Aladura prophets and prophetesses for their clients for therapeutic purposes. The practice of eto shares striking similarities with Yourba ...traditional methods of medication. But there is the argument that the Aladura healing rituals might as well be an imitation of Jesus’ methods. Therefore, this article examined these rituals in light of Jesus’ use of spittle for healing with a view to ascertaining if they are justified as a Christian practice. Applying the reader-oriented and descriptive methods, the article discovered that apart from the affinities with Jesus’ methods, some people are convinced that the Aladura healing process is divinely directed and efficacious. However, the research also found some healing practices among the Aladura which contradict Christian belief. The essay concluded that barring these abuses, the Aladura healing process is justified as a Christian practice.Contribution: This research is a contribution in Christian ethics. It postulates that the healing rituals of the Aladura churches in Nigeria could be an acceptable Christian practice if the excesses are avoided.
![‘[Y]ou have had five husban...](http://api.summon.serialssolutions.com/2.0.0/image/issn/XR4PS5YY4K/0259-9422_2072-8050/small "‘[Y]ou have had five husbands’: Interpreting the Samaritan woman’s marital experience (Jn 4:16–18) in the Nigerian context")
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