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Traditional marriage and Christian marriage rites presently exist as two distinct ceremonies in some parts of Africa. Is there no way of bringing the two together to avoid any form of duplication or multiplication of rite? More so because the Church has always implicitly recognised matrimonial institution as a cultural product. The answer to the above question is located in the whole issue of inculturation. A process that successfully flourished in the Western civilisation and consequently influenced the teaching of the Church on marriage. The answer to our question seeks to establish a marriage rite where couples will genuinely experience the happy marriage between culture and Church. A marriage rite that will fulfil both the traditional and Christian demands.
Marriage was ordained by God for the good of spouses and for procreation. But how often does marriage turn out to bring unhappiness to partners! And how often do even happy marriages end up childless! Among the Igbo of South-eastern Nigeria, to whom offspring is the chief goal of marriage, childlessness leads often to unhappiness in marriage and not less often to the break-up of marriages or to polygamy. In this work, the author expounds the importance of marriage and its practice among the Igbo. He explains the importance of children in Igbo understanding of marriage and identifies childlessness as the key factor which could endanger (and sometimes do endanger) the Igbo acceptance of the Catholic doctrine of the indissolubility of marriage. Using the relevant clauses of the Code of Canon Law, the author explains in detail the Catholic understanding of marriage and the goals of the catholic doctrine on marriage. He writes of the possibility of marriage impediments due to impotence and sterility (that lead to childlessness) and recommends not only a thorough pre-marriage preparation but also a continual formation of marriage couples as efforts that could check the increasing rate of divorce and polygamy due to childlessness. But the author knows that childlessness can still occur despite all precautions. He therefore recommends adoption (instead of polygamy) as the ultimate panacea to childlessness in marriage. The author condemns in unmistakable terms the mentality among the Igbo which blames and traumatizes the woman in cases of childlessness.
For not integrating initially some of the good elements in Igbo culture, many Igbo Christians have double personality - Christian personality and traditional personality. They are Christians on Sundays but traditionalists on weekdays. To combat such an anomalous situation, in imitation of Christ's effort at completing what was lacking in the Jewish religion, author Edwin Udoye proposes radical inculturation. His book equally contains many serious theological reflections such that it recommends itself to both theologians and the scholars researching on the religions of the world. Udoye has therefore made a very significant contribution worthy of commendation to both theological and religious studies.
The Africa Study Bible brings together 350 contributors from over 50 countries, providing a unique African perspective. It's an all-in-one course in biblical content, theology, history, and culture, with special attention to the African context. Each feature was planned by African leaders to help readers grow strong in Jesus Christ by providing understanding and instruction on how to live a good and righteous life--Publisher.
The problems arising from the separate celebrations of traditional marriage and church wedding in the Igbo Church of Nigeria are the main objectives of the proposed Rite. The Igbo Christian man and woman require the traditional marriage and the church wedding to be considered as husband and wife. The important fact is that marriage for the Igbo people, even for some Christians among them, is the traditional marriage. In such traditional marriages today, experience shows that in addition to Christians and Non-christians, the clergy are very often present not only to grace the occasion by their presence, but also to say the opening prayer, prayer over the kola nuts, and sometimes also the closing prayer, and give the blessing. The obvious questions arising from these separate celebrations call for attention and review in the light of the on-going liturgical inculturation and the provisions made by the reformed liturgy of the Second Vatican Council. Is it then possible to evolve a unique Rite whereby the two celebrations can be validly and lawfully celebrated in one ceremony? Such a Rite would be required not only to be fully cultural and truly Christian but above all acceptable by both the culture and the church. The Igbo Christian Rite of Marriage is, therefore, a concrete proposal.
“A true classic of world literature . . . A masterpiece that has inspired generations of writers in Nigeria, across Africa, and around the world.” —Barack Obama “African literature is incomplete and unthinkable without the works of Chinua Achebe.” —Toni Morrison Nominated as one of America’s best-loved novels by PBS’s The Great American Read Things Fall Apart is the first of three novels in Chinua Achebe's critically acclaimed African Trilogy. It is a classic narrative about Africa's cataclysmic encounter with Europe as it establishes a colonial presence on the continent. Told through the fictional experiences of Okonkwo, a wealthy and fearless Igbo warrior of Umuofia in the late 1800s, Things Fall Apart explores one man's futile resistance to the devaluing of his Igbo traditions by British political andreligious forces and his despair as his community capitulates to the powerful new order. With more than 20 million copies sold and translated into fifty-seven languages, Things Fall Apart provides one of the most illuminating and permanent monuments to African experience. Achebe does not only capture life in a pre-colonial African village, he conveys the tragedy of the loss of that world while broadening our understanding of our contemporary realities.
The authority-oriented pastoral/catechetical planning method, which characterizes the African mission transmission, has been problematic as it subtly neglects in its pedagogy the culture and daily life of the subject. Hence, the people operate a Christian/cultural double standard. This book proffers an alternative as the author makes the concept of the relationship hermeneutics model to a creative writing that aims towards an empirical application in the theology of inculturation, which is a subject-oriented and dialogical method that draws its strength from the incarnation prototype.
In Africa, the emphasis on family, marriage, and offspring suggest that there is a kind of an unwritten ancestral law that imposes on every male the duty of begetting a son. The reason is because the core of African soteriology is centered on offspring. The predicament of the childless couples, therefore, stems from the desire for immortality and salvation that culminates in the admission of the dead into the ancestral world. This quest for salvation and immortality constitute social, emotional, psychological, and spiritual problems for Christian as well as non-Christian childless couples.
Where today is a specific, original and stable basis for a Political order to be found? What does the human dignity mean in the midst of the general crises of values? In the face of the ambivalent achievements of modernity and enlightenment, do the values of Christianity which until now have been regarded as the objective norm fail in its contact with the primal culture and the culture of the African communities? Where in this classes are the weakening and strengthening and specific challenges of this African People? This field of conflict must not only be described, but above all to ask about new opportunities to get out of the crisis of the value of human dignity in the Igbo society of Southeastern Nigeria. Ezenwas work seeks and aids understanding, using the facility of examining the subject of dignity in Igbo culture to throw light that casts much farther than the subject matter, begging for further inquiry into other complementary aspects of the culture. In other to achieve this, interdisciplinary research was needed.