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Journal articles on the topic 'Marriage in the Bible'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Felix Chukwuma Aguboshim. "The biblical blueprint for marriage and the predicament of polygamy: A narrative review." World Journal of Advanced Research and Reviews 16, no. 1 (2022): 271–79. http://dx.doi.org/10.30574/wjarr.2022.16.1.0902.

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Polygamy is widespread in Africa, being highest in Burkina Faso (36%), Mali (34%), Gambia (30%), Niger (29%), and Nigeria (28%). 83.39% of traditional societies in the world practice polygyny, while 16.14% practice monogamy. Significant evidence that the Bible presents monogamy as God's blueprint or original plan for marriage exists. Despite this evidence, numerous investigations revealed that the percentage of young people who find polygamy morally acceptable has risen from 9% to 34%, with about 8% of Christians in Nigeria living in polygamous households. This study calls for narrative review

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2

Omodele, Adeyemi Oyedele, Dorcas A. Odunaike, and Theodore U. Dickson. "Understanding Void and Voidable Marriages in the Matrimonial Causes Act and the Holy Bible." African Journal of Humanities and Contemporary Education Research 13, no. 1 (2024): 305–18. http://dx.doi.org/10.62154/39w49y58.

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The importance of marriage to human existence cannot be overemphasised. Marriage was the first institution created by God for comfortability and procreation of men and women. Many marriages were full of complexities which resulted in divorce, incompatibilities, dishonesty, prostitution, inconsistencies, and unrest. Therefore, the study comparatively analysed void and voidable marriages in the Matrimonial Causes Act and the Holy Bible. Historical and case study designs were adopted. Doctrinal method was used in data collection. The primary sources of data were the Holy Bible, Constitution of Fe

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3

Sipayung, Gerhard Eliasman. "ELOHIM YHWH SEBAGAI DASAR PERNIKAHAN KRISTEN MENYIKAPI PRO DAN KONTRA PEMBERKATAN PERNIKAHAN BEDA AGAMA / IMAN (Tinjauan Teologis Pernikahan Menurut Kejadian Pasal 1-6)." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (2021): 119–39. http://dx.doi.org/10.54024/illuminate.v3i2.93.

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Abstract Marriage is scared in Christianity, even in religions outside Christianity. The most important goal of a marriage is not only to produce offspring, but more to covenant to God, Vision and Mision Of God, the formation of children’s character is primarily related to the faith of the children and generations. However, there are often cases regarding marriages of diffrent religions or faith that cause problems, pro and contra among community, religious leaders and theologians. Therefore, in this study an analysis was carried out to explore some of the principles of marriage in the Bible r

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4

Viviers, H. "Huwelik of nie – wat van Hooglied?" Verbum et Ecclesia 27, no. 1 (2006): 90–106. http://dx.doi.org/10.4102/ve.v27i1.150.

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The traditional heterosexual, monogamous marriage can be questioned, not only on the grounds of modern deviating practices in regard to permanent love relationships but on discrepancies within the Bible itself. It is a myth that the “Bible says…” and then voicing only one viewpoint, when there are more than what fundamentalists have Bible readers to believe. The Song of Songs represents such an alternative voice, subverting the mainstream mores of its time. It not only subverts what was then deemed “proper”, patriarchy, class and religion but markedly also the typical Mediterranean marriage. T

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5

Harvey, A. E. "Marriage, Sex and the Bible (I)." Theology 96, no. 773 (1993): 364–72. http://dx.doi.org/10.1177/0040571x9309600504.

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Harvey, A. E. "Marriage, Sex and the Bible (II)." Theology 96, no. 774 (1993): 461–68. http://dx.doi.org/10.1177/0040571x9309600606.

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7

Simajuntak, Herry Anto. "A Interfaith Marriage based on Positive Law and Protestantism Perspective." Al Ahkam 18, no. 2 (2023): 30–36. http://dx.doi.org/10.37035/ajh.v18i2.7741.

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Interfaith marriage is currently being widely discussed and is actually not a new thing for the multicultural Indonesian people. The marriage has occurred in the community (in various social dimensions) and has been going on for a long time. However, it does not also mean that the issue of interfaith marriage is not a problem, in fact it tends to always reap controversy among the public. There is an assumption that the cause is the existence of Law no. 1 of 1974 as amended by Law no. 16 of 2019 concerning Marriage, which does not accommodate interfaith marriage issues. The problems that have a

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8

Barton, Stephen C. "Marriage, family, the Bible and the gospel." Theology 119, no. 3 (2016): 163–71. http://dx.doi.org/10.1177/0040571x15623690.

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9

Romdhon, Muhammad Rizqi. "Kajian Tafsir Nusantara Terhadap Hukum Perkawinan Beda Agama Menurut Kompilasi Hukum Islam Indonesia." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 16, no. 2 (2022): 189–218. http://dx.doi.org/10.24042/al-dzikra.v16i2.12777.

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AbstractInterfaith marriage remains a controversial topic forbidden under the MUI (Indonesian Ulema Council) fatwa. However, Hamka claimed in Tafsir al-Azhar that marriage between Muslim men and women from the people of the Bible is permitted. This claim raises the question of whether the law regarding interreligious marriage in the Compilation of Islamic Law is consistent with the Indonesian insight interpretation. This study aims to determine the relationship between interfaith marriage law in the Compilation of Islamic Law and the Indonesian insight interpretation of verses related to inter

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10

Stone, Ken. "Burning Bush." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (2007): 97–108. http://dx.doi.org/10.1558/post.v2i1.97.

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George W. Bush links the call of Moses at the burning bush (Exod. 3) to his decision to run for US President. This article uses Bush’s appeal to Moses as a point of departure for reflection on the role of biblical rhetoric in and against the Bush Administration. Much attention has been given to the importance of religion in Bush’s 2004 reelection. However, Bush’s appeal to Moses provides openings for potentially subversive readings. Although the politics of marriage (especially as refracted through the “gay marriage” debates) played a role in Bush’s re-election, Moses’ own marriage is a source

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11

Setiawan, Tjutjun, and Suranto Suranto. "Peran Gereja dalam Bingkai Kebenaran Alkitab Terhadap Perkawinan Beda Agama." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 2, no. 2 (2023): 199–212. http://dx.doi.org/10.54592/jct.v2i2.139.

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Marriage was God's plan from the beginning since the creation of the first humans, Adam and Eve. Genesis 2:18 said that it was not good for humans to be alone. As a social being who got along in the society, there was a possibility for a man or woman to be acquainted and chose a marriage partner from a different religion so they performed an interfaith marriage. How did the Bible highlight this issue? This research used a descriptive qualitative method with a literature approach in which interfaith marriages were studied and explored from various references such as journals, literature, online

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Lie Lie, Tju, and Wegi Oktariadi. "PERAN GEREJA DALAM BIMBINGAN PRANIKAH DAN PENDAMPINGAN PASANGAN SUAMI ISTRI PASCA MENIKAH." Way Jurnal Teologi dan Kependidikan 5, no. 1 (2019): 37–51. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v5i1.3.

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The purpose of this thesis research includes; Convey to each reader the views of Christian Marriage in accordance with the Bible; Provide an overview of how Prenuptial Guidance Services (BPN is effective and appropriate for marriage preparation; Provide an overview of the importance of the Role of the Church through BPN. The method used by the author in this study is library research. The excavation of the Bible is the main and basic source of every thought pattern, and conduct field research in order to obtain accurate information and facts that can support the writing of scientific work. The

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13

Chia, Philip Suciadi. "A Marriage Concept on Genesis 2:21-24." Journal DIDASKALIA 2, no. 1 (2019): 29–36. http://dx.doi.org/10.33856/didaskalia.v2i1.68.

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There are many discussions, OT exposition and Hebrew exegesis about marriage based on Genesis 2:21-24. It is interesting, however, to analyze how Latin Vulgate interprets and translates Genesis 2:21-24. Latin Vulgate seems to follow the word order of the Hebrew Bible and employ the literal translation of the Hebrew Bible. Although the translator uses the literal translation, he still has the freedom in his translation to accomplish his specific purposes such as the usage of ergo, cumque, replevit, virago and other words that will be discussed in this article. This research will be interpreted

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14

Illu, Jonidius. "PERAN GEREJA DALAM PELAYANAN PASTORAL TERHADAP PASANGAN HAMIL SEBELUM MENIKAH." Phronesis Jurnal Teologi dan Misi 3, no. 1 (2020): 23–33. http://dx.doi.org/10.47457/phr.v3i1.47.

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One focus of church service is to prepare Christian families who live righteously through premarital counseling.Marriage is prepared for a lifetime.One of the efforts of the church in realizing church members who live holy lives is by giving teachings about love and choosing a partner according to the Bible so that church members do not commit adultery and sexual intercours outside of marriage which results in pregnancy outside of marriage. This study aims to understand marriage and build a Christian family that is in accordance with the Bible and provide understanding that having sexual relat

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15

D, Edward. "The Marriage Culture in Isreale Society." International Research Journal of Tamil 4, SPL 1 (2022): 67–71. http://dx.doi.org/10.34256/irjt22s110.

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In ancient times man did not have the proper habits of hunting social status. Marriage patterns that regulate sexual relations have not even emerged. Inheritance-based marriage systems emerged only in an advanced Patriatic society from an ethnic social status. The people of Israel, the descendants of Abraham, settled in Palestine and began to live there. Marriage is seen as one of the primary biological functions of mothers. Like the Tamil marriage, the marriage is seen as one to one. The various stages of marriage are described in the Bible as female engagement, dress, grooming, informing rel

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Weiler, Joseph H. H. "Love and marriage: Revisiting patriarchy and matriarchy in biblical narrative." Studia Iuridica, no. 90 (June 27, 2022): 204–20. http://dx.doi.org/10.31338/2544-3135.si.2022-90.12.

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The article deals with various patterns of marriage relationships which were depicted in the Old Testament (Book of Genesis). Three types of marriages are distinguished there based, inter alia, upon the love relationships of the patriarchs: Abraham, Isaac and Jacob. Those patterns are founded upon the realism of the Bible narrative which provides for different, sometimes difficult and “loveless”, relationships among the couples. The article also argues that gender was not always determinative of the functional and even public role of the Patriarchs and Matriarchs where, for example, Rebecca, n

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17

d’Avray, David. "The Gospel of the Marriage Feast of Cana and Marriage Preaching in France." Studies in Church History. Subsidia 4 (1985): 207–24. http://dx.doi.org/10.1017/s014304590000363x.

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The history of attitudes to marriage is a fashionable subject and has been so for some time. This does not mean that it is an overworked subject, for the field is large enough to provide work for many labourers. A corner of it which has scarcely been touched is the development of marriage doctrine in bible commentaries and sermons, two types of source which medievalists will always associate with Beryl Smalley. This paper deals only with the second class of source, but it is nevertheless about exegesis, since the sermons which will be examined have the pericope or Gospel reading of the marriag

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18

Chrissutianto, Donny. "Homosexual Orientation in Marriage: A Reason for Divorce?" Klabat Theological Review 1, no. 1 (2020): 1. http://dx.doi.org/10.31154/ktr.v1i1.461.1-12.

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The number of homosexuals in Seventh Day Adventist Church has increased since 1980. It becomes a problem for the church until it was discussed and decided that this practice may as a reason for divorce. However, there is no hint if the case is homosexual in practice. If there is a problem in a newly couple that just married and in the very day one spouse says that he or she has the homosexual orientation what should be done with this couple. Is this confessing could be used as a reason for divorce? There should be a solution for the couple to handle this problem.  The Bible clearly rejec

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19

Carlill, Adam. "Marriage Imagery in the Bible: Apostolos Old Testament Studies." Practical Theology 9, no. 3 (2016): 260–61. http://dx.doi.org/10.1080/1756073x.2016.1235112.

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20

Stahlberg, Lesleigh Cushing. "Modern Day Moabites: The Bible and the Debate About Same-Sex Marriage." Biblical Interpretation 16, no. 5 (2008): 442–75. http://dx.doi.org/10.1163/156851508x329683.

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AbstractWith the debate about same-sex marriage raging in the United States, this paper asks whether the canonical scriptures of Judaism and Christianity offer any justification for blessing same-sex unions. It looks to the ways that the Bible is used by proponents and opponents of same-sex marriage. It analyzes the hermeneutics of the religious left and the religious right, particularly as they grapple with the "clobber texts" of Lev. 18:22 and 20:13. It then turns to the biblical book of Ruth, which critic J. Hillis Miller describes as having "been alienated from itself, translated from itse

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21

Okyere, Kojo. "Esau’s wives and the question of cross-ethnic marriage in Genesis." Oguaa Journal of Religion and Human Values 7, no. 1 (2023): 112–28. http://dx.doi.org/10.47963/ojorhv.v7i1.1151.

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Esau‘s marriage to Hittite women has been explained by many as a wrongful act that placed him outside the chosen family. By this interpretation, commentators over the years have overtly and covertly endorsed ethnocentrism. As African readers, what are we to make of such interpretations, in the complex context of multiple ethnicities in Africa? In this paper, I interrogated the issue of crossethnic marriages in the Old Testament, using the case of Esau and his wives. Isolating three texts that focus on Esau‘s marriage (Gen 26:45, 27:46, and 28: 1-9), and using literary analysis, I read the text

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22

Weickhardt, George G. "Canon Law Prohibitions on Marriage to Kin in Rus’ and Muscovy." Canadian-American Slavic Studies 50, no. 2 (2016): 123–41. http://dx.doi.org/10.1163/22102396-05002002.

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Throughout the Kyivan, appanage and Muscovite periods, written Orthodox canon law generally prohibited marriage within the seventh degree of consanguinity. This rule prohibited marriage even between third cousins. This rule, with some notable exceptions, was observed and enforced in Kyivan Rus’ and Muscovy. Prohibition of marriage within the seventh degree went far beyond the Biblical and Justinianic rules, as well as the rules of the early church ecumenical councils, which all allowed marriage between first cousins. The present study will inquire into the origin and purpose of this rule, its

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23

Umeanolue, Ikenna L. "Religious differences and intermarriage in Ruth: lessons for Nigerian Christians." Journal of Religion and Human Relations 14, no. 1 (2022): 131–49. http://dx.doi.org/10.4314/jrhr.v14i1.7.

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This paper studies the book of Ruth in the Bible with special interest in the intermarriage or mixed marriage between Ruth and Boaz. The work considers the positive impact of this marriage for the Judeo-Christian world especially as manifested in the personalities of King David and Jesus Christ who of course came from the lineage of Boaz and Ruth. The menace of discriminations among contemporary Nigerian Christians in choosing marriage partners can be stopped through the proper understanding and internalization of the message of the book of Ruth on marriage. This understanding is necessary for

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De Villiers, G. "Die huwelik as ‘instelling van God’ (met implikasies vir gay huwelike)." Verbum et Ecclesia 28, no. 1 (2007): 110–26. http://dx.doi.org/10.4102/ve.v28i1.98.

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This article focuses on marriage. It appears that marriage is in the first place a social cultural institution with legal implications, and not religious by nature. Concepts and practices regarding marriage change along with social and cultural movements. Regarding the twenty first century, a marked shift from patriarchy towards equality has been observed. Marriage practices have changed: the man is no longer sole breadwinner and head of the household, the woman no longer only the pleasing wife and mother to his children. Simultaneously gay relationships are becoming part of social reality. Ga

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25

Tingting, Zeng. "A Study of Marriage Legal System in the Hebrew Bible." Legal Traditions of the West and China 1, no. 2 (2021): 83–119. http://dx.doi.org/10.35534/ltwc.0102008.

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Jackson, B. S. "The 'Institutions' of Marriage and Divorce in the Hebrew Bible." Journal of Semitic Studies 56, no. 2 (2011): 221–51. http://dx.doi.org/10.1093/jss/fgr002.

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27

Woen, Victoria. "PANDANGAN ALKITAB MENGENAI PERNIKAHAN YANG TIDAK SEIMAN." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 4, no. 1 (2020): 51–60. http://dx.doi.org/10.51730/ed.v4i1.34.

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General theory: Marriage is an institution authorized by God which involves the union of a man and a woman as "one flesh" in a lifelong relationship. The method used by the authors in this study is a quantitative research method. In this research besides being descriptive, the writer also uses survey method because the survey method is one of the characteristics of descriptive research. The purpose of writing this article is to know the meaning of marriage in the Bible, the Old Testament view of unbelieving marriage, and the New Testament view of unbelieving marriage. The results obtained are,

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Paath, Jean, Yuniria Zega, and Ferdinan Pasaribu. "Konstruksi Pernikahan Kristen Alkitabiah." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 8, no. 2 (2020): 181–202. http://dx.doi.org/10.47154/scripta.v8i2.104.

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ABSTRAK Pernikahan adalah suatu kemitraan yang permanen yang dibuat dengan komitmen di antara seorang wanita dan pria. Ada dalam Alkitab, ”Dan sesudah itu Ia berkata, Itu sebabnya laki-laki meninggalkan ibu bapaknya dan bersatu dengan istrinya, maka keduanya menjadi satu. Jadi mereka bukan lagi dua orang, tetapi satu. Itu sebabnya apa yang sudah disatukan oleh Allah tidak boleh diceraikan oleh manusia”. Tujuan dalam tulisan ini tentang supremasi pernikahan Kristen pada Abad XXI agar semua yang percaya tidak menganggap remeh tentang pernikahan. Agar orang percaya tidak menyepelekan pernik

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Sprinkle, Preston M. "Romans 1 and Homosexuality: A Critical Review of James Brownson’s “Bible, Gender, Sexuality"." Bulletin for Biblical Research 24, no. 4 (2014): 515–28. http://dx.doi.org/10.2307/26371313.

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Abstract In the flurry of recent books about homosexuality and the Bible, James Brownson’s Bible, Gender, Sexuality offers a very convincing defense of same-sex marriage. However, Brownson makes several historical assumptions that are inaccurate, which end up working against his thesis. For instance, contrary to Brownson, the ancient world did hold to a form of sexual orientation and there are examples of peer homosexual relationships. Therefore, there is no reason to believe that Paul only had excessively immoral same-sex relationships in his mind when he penned Romans 1.

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Pałucki, Jerzy. "Formowanie się chrześcijańskich obrzędów małżeńskich na podstawie Carmen XXV Paulina z Noli." Vox Patrum 65 (July 15, 2016): 523–32. http://dx.doi.org/10.31743/vp.3514.

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Church Fathers tried to combat the legacy of paganism and made tireless efforts towards Christianising family events, recalling the teaching of the Bible. Tertullian, for example, complained that the Christians of Carthage didn’t marry in the church. The article discusses Carmen XXV of Paulinus of Nola († 431), written for the occasion of marriage of Julian and Tysia. The poem contains one of the oldest descriptions of the ceremony of Christian marriage. Bishop of Nola pays attention to the spiritual dimension of the sacrament – specifically to its rich, full of symbols rite as well as to fac

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Togatorop, Mangiring Tua, Mitra Binariang Lase, Rima Kurnia, et al. "Edukasi Pernikahan Masyarakat Kristen Dalam Pencegahan Perceraian." REAL COSTER: Jurnal Pengabdian kepada Masyarakat 2, no. 1 (2021): 1–6. http://dx.doi.org/10.53547/rcj.v2i1.111.

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As for the purpose of this study is to provide insights that are truly in accordance with the values of the Christian Faith regarding marriage so that divorce among the Christian community can be prevented. Marriage education is not sufficient only from understanding the customs alone, but it is much more important from the point of view of the Bible or the Teachings of God. Therefore marriage itself is the oldest institution in the world and also the first institution established by Allah on earth. Therefore it is very important for the Christian community to have the correct education about

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32

Bardon, Aurélia. "Is epistemic accessibility enough? Same-sex marriage, tradition, and the Bible." Critical Review of International Social and Political Philosophy 23, no. 1 (2018): 21–35. http://dx.doi.org/10.1080/13698230.2018.1487231.

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Lola, James. "Teologi Pernikahan Kristen Sebagai Kritik Etis Teologis Terhadap LGBT." KAMASEAN: Jurnal Teologi Kristen 1, no. 2 (2020): 92–106. http://dx.doi.org/10.34307/kamasean.v1i2.35.

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One of the issues that has become the subject of debate theologically or ethically is LGBT, through literature research, the author tries to provide an understanding of Christian marriage theology that is in accordance with Bible principles to be used as a criticism of the views that accept LGBT to be legalized in the Church.

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Ellison, Christopher G., Nicholas H. Wolfinger, and Aida I. Ramos-Wada. "Attitudes Toward Marriage, Divorce, Cohabitation, and Casual Sex Among Working-Age Latinos." Journal of Family Issues 34, no. 3 (2012): 295–322. http://dx.doi.org/10.1177/0192513x12445458.

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The rapid growth of the Latino population in the United States has renewed interest in Latino family research. It has often been assumed that Catholicism is a key factor influencing Latinos’ attitudes toward the family, despite the fact that nearly one third of Latinos are not Catholic. This article uses data from the 2006 National Survey of Religion and Family Life, a survey of working-age adults (aged 18-59 years) in the lower 48 states, to explore the relationship between multiple dimensions of religiosity—denomination, church attendance, prayer, and beliefs about the Bible—and Latinos’ att

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Jung, Hwan Kyu. "‘Matrimonium’ in Saint Ambrose’s Works." Catholic Institute of Bioethics 13, no. 1 (2023): 5–32. http://dx.doi.org/10.35230/pb.2023.13.1.5.

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This study aims to reflect the meaning of Marriage through the view of the Marriage of St. Ambrose. To identify the view of St. Ambrose, the ‘Matrimonium’ featured in the work of 'Opera omnia di Sant’Ambrogio', which is the trustworthy critical edition is used. Saint Ambrose, who is an outstanding spiritual leader and Pastor, had profound understanding and discernment. The word ‘Matrimonium’ is used 20 times in his writing of 10 volumes. Direct quotations from the Bible are 7 times. In this work, not only the literal meaning but also spiritual and mystical meanings are shown well. Above

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Setiawan, Agus, and Yanto Paulus Hermanto. "Pernikahan Kristen: Persetujuan Orang Tua atau Keputusan Pribadi menurut Alkitab." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 3, no. 2 (2023): 114–29. http://dx.doi.org/10.53674/teleios.v3i2.69.

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Abstract: Marriage is an important decision in life, especially in the Christian faith, and both parties must be fully involved in the decision-making process. However, parental consent is not always given, which can cause tension and conflict within the family due to differences in culture, religion, social status, or other factors. This research focuses on the issue of parental approval versus personal decisions in Christian marriage based on Biblical views. The purpose of this study is to identify factors that shape attitudes toward parental consent versus personal decisions in marriage and

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Sele, Ricu, and Soelistiyo Daniel Zacheus. "Tanggapan Alkitab dan Gereja Terhadap Faktor Pemicu Terjadinya Perceraian." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 3, no. 1 (2021): 1–17. http://dx.doi.org/10.37364/jireh.v3i1.47.

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The divorce rate in Indonesia is increasingly showing a significant upward trend. Therefore, this study aims to describe the factors of divorce, the response of Lakit and the church to the divorce. Divorce doesn't just happen. Divorce is triggered by various factors. These factors are used as justification for conducting a divorce. Those reasons are used as the basis for suing and carrying out a divorce. The Bible is against divorce. God hates divorce. God never designed a marriage for divorce. Biblical marriage is marriage for life. Marriage must be built on a strong foundation, namely love.

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Garcia, Justin R., and Daniel J. Kruger. "Unbuckling in the Bible Belt: Conservative sexual norms lower age at marriage." Journal of Social, Evolutionary, and Cultural Psychology 4, no. 4 (2010): 206–14. http://dx.doi.org/10.1037/h0099288.

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Winslow, Luke A., and Karen Strand Winslow. "Ezra's Holy Seed: Marriage and Othering in the Hebrew Bible/Old Testament." Journal of Communication and Religion 37, no. 3 (2014): 44–62. http://dx.doi.org/10.5840/jcr201437319.

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Direct references to the biological inferiority of individuals or groups of people have almost completely disappeared from mainstream public discourse. In an era where hierarchies of power cannot be justified by appealing to the inherent inferiority of any race, gender, or sexual orientation, power must be dispensed and withheld through more genteel forms of discourse. The concept of Othering is commonly employed in the humanities and social sciences as a forceful but subtle substitute. Othering refers to a discursive process of separating We from Other as a means of constructing hierarchies o

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Schroeder, Joy A. "Elizabeth Wilson, the Bible, and the Legal Rights of Women in the Nineteenth Century." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (2011): 219–32. http://dx.doi.org/10.1558/post.v5i2.219.

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In 1849, Elizabeth Wilson (fl. 1849-1850) published an impassioned defense of women’s rights entitled A Scriptural View of Woman’s Rights and Duties. Her work critiques patriarchy in church and society, arguing in favor of women’s social and legal rights within marriage. Challenging prominent male biblical commentators, Wilson asserted that male and female were created as equal co-sovereigns over creation. She claimed that biblical patriarchs and matriarchs exercised equal authority within the marriage relationship. Wilson’s most striking example is Abigail, who distributed household property,

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Kusuma, Juwanda Adi. "Perceraian dalam Al-Qur’an dan Al-Kitab: Pendekatan Intertekstualitas Julia Kristeva." Jurnal Penelitian Ilmu Ushuluddin 4, no. 2 (2024): 78–95. http://dx.doi.org/10.15575/jpiu.34158.

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This article focuses on analyzing the portrayal of divorce in the Quran and the Bible. The researcher is intrigued by comparing these two sacred texts due to the similarities and differences in how they address divorce. In this study, the intertextuality theory by Julia Kristeva is employed as an analytical tool to examine the topic of divorce in both texts. The research findings indicate that the Sharia laws in the Quran appear proportional and comprehensive, suggesting that divorce can be a last resort if efforts to maintain the marriage are futile. On the other hand, in the Bible, the exist

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Halawa, Filemon. "Sikap Gereja Menghadapi Perkawinan Beda Agama Yang Dilarang SEMA Nomor 2 Tahun 2023 Ditinjau dari Teori Inkremental." REAL DIDACHE: Journal of Christian Education 3, no. 2 (2023): 142–57. http://dx.doi.org/10.53547/rdj.v3i2.434.

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Interfaith marriage or also known as mixed marriage in Indonesian laws and regulations is being hotly discussed and even contradicted. Because it is considered unethical and violates the norms in certain religions. Most recently, the Supreme Court of the Republic of Indonesia issued Supreme Court Circular (SEMA) No. 2 of 2023 concerning Guidelines for Judges in Adjudicating Cases of Applications for Registration of Inter-Religious Marriages of Different Religions and Beliefs. The publication of SEMA reaped pros and cons. The pros consider Sema as an effort to stop the existence of other marria

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Sirait, Pdt Paulina Herlina Norayanti. "Sampai Maut Memisahkan kita ? (Tafsir Matius 19:3-12 Diperhadapkan dengan Keberpihakan Gereja Terhadap Istri Korban KDRT)." Jurnal Teologi Cultivation 4, no. 2 (2021): 132–51. http://dx.doi.org/10.46965/jtc.v4i2.320.

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Till Death do us part?(Interpretation of Matthew 19:3-12 Faced with the Partisanship of the Church Against the Wife of the Victim of domestic violence)ABSTRACT Actually, the happy marriage of the coveted all pairs when beginning a commitment to bind themselves in marriage, accompanied by a promise to be loyal to live together in all situations: hard – fun, sick – healthy, poor – rich, until the end of life. But in fact, problems in the marriage are increasingly complex. The problems of the household that is increasingly complicated solved, contribute to the cause of the high divorce rate.HKBP

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Nainggolan, Jisman. "The Bible's Viewpoint On Wedding Of The Kind." Journal DIDASKALIA 3, no. 2 (2020): 18–30. http://dx.doi.org/10.33856/didaskalia.v3i2.184.

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This research aims to explain and understand or understand what same sex marriage is, which is against the Bible's principles, and what factors cause such marriage, and what impact it has on society and the church. So this Biblical study discusses Christian marriage and its implications for God's children in order to understand true Christian marriage. For this reason, the research method used is a qualitative method, namely through documentation and literature research. So this research is to contain the Biblical understanding of Christian marriage, as a basis for providing answers to the ris

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Weisberg, Dvora E. "The Widow of Our Discontent: Levirate Marriage in the Bible and Ancient Israel." Journal for the Study of the Old Testament 28, no. 4 (2004): 403–29. http://dx.doi.org/10.1177/030908920402800402.

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Marshall, Alison R. "Followers of the Dao of the Bible." Studies in Religion/Sciences Religieuses 44, no. 2 (2015): 135–59. http://dx.doi.org/10.1177/0008429815580782.

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Studies of pre-1950s Chinese Canadian Christianity have tended to occlude Chinese perspectives and experiences for a number of reasons, including a lack of sources. Drawing on largely unpublished Chinese and English source materials including scrapbooks, correspondence, reports, membership rosters, marriage, funeral and clergy records, Chinese nationalist registers, diaries, oral histories, photographs and material culture, this article investigates Chinese experiences of Canadian Presbyterian missionary work in Victoria, Cumberland, Calgary, Winnipeg, Toronto and Montreal between 1896 and 195

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HUTAGALUNG, SABAR MANAHAN. "PEMURIDAN PRANIKAH DALAM MEMBENTUK KELUARGA KRISTEN YANG CINTA TUHAN DI GBI KIJANG." PAEDAGOGY : Jurnal Ilmu Pendidikan dan Psikologi 3, no. 3 (2024): 184–93. http://dx.doi.org/10.51878/paedagogy.v3i3.2698.

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Marriage is an agreement that God has established as a provision for His people. The research objectives of this article include: To convey to every reader the view of Christian Marriage in accordance with the Bible; Provide an overview of how the Premarital Discipleship Service works in preparation for marriage; The method used by the author in this research is library research. and conducting field research to obtain accurate information and facts that can support the writing of this scientific work. Church involvement is very important. How much God longs for families to fulfill Divine purp

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Yolanda Raba Here. "Poligami dalam Perspektif Perjanjian Lama dan Implikasi Bagi Orang Kristen Masa Kini." Jurnal Filsafat dan Teologi Katolik 6, no. 2 (2023): 23–36. http://dx.doi.org/10.58919/juftek.v6i2.66.

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The practice of polygamy is a problem in the family that often occurs, in the Christian faith polygamy is in conflict with the principle of marriage. Family is God's creation since the beginning of the first human being, namely Adam and Eve. God first made humans a pair, so it is clear that in the event that the first humans had one husband and one wife, with this statement we can conclude that polygamy is not permitted by Christians and with polygamy is strictly prohibited in the Christian faith. The point of polygamy is to have more than one wife and that the Bible does not approve of polyga

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Modise, L. "Inequalities within Uniting Reformed Church in Southern Africa on gender, with special reference to lGBTQIA+: Imago Dei." Acta Theologica 43, no. 2 (2023): 148–66. http://dx.doi.org/10.38140/at.v43i2.7438.

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This article consists of five parts on equality within faith communities. First, the focus is on the creation of human beings as the image of God on an equal basis. The premise is that LGBTQIA+ people are created as human beings in the image of God, deserving to be welcomed in faith communities. Second, the article focuses on the way in which missionaries have taught African converts to interpret the Bible on many serious human rights issues. Third, the position of the Uniting Reformed Church in Southern Africa (URCSA) is discussed, utilising the contents of the General Synods, spanning from P

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Hamley, Isabelle. "‘Dis(re)membered and Unaccounted For’: ‭שגליפ‬ in the Hebrew Bible". Journal for the Study of the Old Testament 42, № 4 (2018): 415–34. http://dx.doi.org/10.1177/0309089216690384.

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Concubines, ‭שגליפ‬ in the Hebrew Bible, are shadowy women whose presence weaves in and out of narratives of violence and conflict. Most of them are unnamed and appear simply in genealogies and harem lists. Their exact legal status is unknown; they stand between primary wives and slave-wives, seemingly legitimate yet treated with little regard or protection. This article examines the narrative patterns surrounding ‭שגליפ‬. Four sets of texts are considered: Bilhah, Jacob's concubine (Gen. 35); the Levite's concubine (Judg. 19); Rizpah, Saul's concubine (2 Sam. 3, 21) and David's concubines (2

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