Abstract
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. Gay couples express a wish for their relationships to be acknowledged by religious institutions. What does the Bible say? Marriage as ‘ordained’ by God has no biblical foundation, especially not according to the traditionally quoted Genesis 2:18. In the twenty first century the concepts ‘marriage, relationship, sin, sexuality and sex’ need to be revised in order to comply with the biblical demand of love.
Highlights
Ek gaan dus van meet af aan op die huwelik fokus en die volgende argumente aanvoer: die huwelik is ‘n kultuurgebonde instelling; ons gebruik egter die Bybel om normatiewe uitsprake oor die huwelik te maak, sonder om daarmee rekening te hou dat ‘huwelike’ wat in die Bybel beskryf word, die sosiale en kulturele gebruike van ‘n bepaalde tyd weerspieël; tekste wat gebruik word om aan te voer dat die huwelik ‘n instelling van God is, moet op grond van eksegetiese argumente afgewys word; ‘n heteroseksuele huwelik is nie die enigste moontlikheid vir ‘n duursame seksuele verhouding nie
Daarna het die onderskeie families offers gebring in die tempels van hul tuisdorpe
Kon twee families deel in die voedsel wat beide geniet en tot hul beskikking het
Summary
Vir die mens in die antieke tye was die ‘huwelik’ ʼn vanselfsprekende sosiale instelling (Berlejung & Mertz 2006:135). Daarna het die bruidegom se familie die bruid se huis besoek waar almaln feesmaal geniet het, enn rite van die een of ander aard is uitgevoer. Sy het gebly virn rite wat in die tempel uitgevoer is, asook vir die rituele bad van die ISSN 1609-9982 = VERBUM ET ECCLESIA JRG 28(1)2007 bruid met olie wat op haar uitgegiet is. Die bruidegom het in die huis van die bruid ingegaan en daar gebly vir vier volle maande saam met vier van sy bruilofsmetgeselle. Dikwels is son vrou nie met ope arms verwelkom nie – sy is die nuweling en het bowendien lojaliteite buite haar man se familie. Volgens wet was dit ook toelaatbaar vir ‘n man om sy vrou te slaan, rond te pluk, en haar ore te kneus sonder dat enige straf hom opgelê word (vgl Otto 1994:164)!
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