The combination of Pentecostal theology, African cultural circumstances and digitech produces a compelling setting for theological exploration of human sexuality. Pentecostal theology emphasises purity, holiness and Spirit-led living; although, its teachings on sexuality frequently mirror historical Christian traditions influenced by colonial morality, excluding Indigenous African perspectives (Mittelstadt 2024:308). This theological quandary has exacerbated by the introduction of the Fourth Industrial Revolution (4IR) technologies such as social networking, online dating platforms, virtual reality and artificial intelligence (AI), profoundly altering how humans create and foster relationships, and express sexual identity.

The Nicene Creed, which is celebrating its 1700th year, offers a historically grounded theological resource for confronting modern concerns about sexual ethics. It affirms incarnation, embodiment and the work of the Holy Spirit providing concepts that can help Pentecostals respond to digitally mediated sexuality. When approached critically from a decolonial vantage point, this creedal base provides a potential for restoring African sexual ideologies historically suppressed by missionary Christianity. This article investigates how theological concepts embodied in the Nicene Creed can help Pentecostals reimagine sexual ethics responsive to African cultural contexts and technological advances.

Exploring the impact of Greco-Roman and colonial Christian perceptions on Pentecostal sexual ethics, the Nicene Creed and the African framework on sexuality, this study seeks to propose a decolonised theological response to the evolving realities of human sexuality in the digital age. Subsequently, the study contributes to the development of contextually relevant theological frameworks that uphold fundamental Christian principles while addressing the complexities of human sexuality in digitally mediated African contexts.

This study takes a historical-theological approach, triangulating multiple source materials to create an integrated framework for Pentecostal sexual ethics in digital situations. Primary sources include the Nicene Creed (325 CE, revised 381 CE), examining its historical context and theological affirmations of embodiment through patristic writings and conciliar documents; ethnographic and anthropological studies documenting Vhavenda sexual practices and indigenous knowledge systems, particularly initiation rituals and non-penetrative sexual education; and contemporary Pentecostal doctrinal statements, sermons and pastoral guidance on sexuality. These sources are examined via a decolonial hermeneutical lens, which critically evaluates power relations in theological discourse, detects colonial impositions on African sexuality and discovers areas of constructive conversation between creedal orthodoxy and indigenous wisdom. The analytical approach prioritises embodied spirituality as a conceptual bridge between two traditions, illustrating how the Nicene affirmation of incarnation and African holistic anthropology might help solve the digital fragmentation of human sexuality.

Pentecostalism, as a Spirit-driven and experiential movement, emphasises purity and sanctity. Conversely, its approach to sexuality reflects a combination of literal biblical interpretations, holiness doctrines influenced by colonial morality and Greco-Roman philosophical underpinnings. Nevertheless, this study argues for a contextualised ethical paradigm based on Nicene orthodoxy while confronting European epistemic dominance in sexuality narratives. The biblical creation narratives provide a foundational perspective on sexuality, highlighting divine purpose, complementarity and procreation as fundamental to human relationships. In the context of the 4IR and its technological disruptions, especially within Africa, there is a growing necessity to reconceptualise Pentecostal sexual ethics to address modern realities informed by the Nicene Creed. This section explores these foundational influences and their implications for Pentecostal sexual ethics.

Pentecostals regard scripture as divinely authoritative, often interpreting it literally under the claim of being ‘Spirit-led’ (Nel 2023:10). One prominent example is the interpretation of Genesis 1 and 2, which forms the basis of Christian sexual teachings. Longman (2019) highlights how these passages shape doctrinal understandings of sexuality. However, such literal interpretations have led to misconceptions within Pentecostal and broader Christian sexual ethics.

Genesis 1–11, articulating early biblical sexual ethics, is widely regarded as mythological (Hendel 2021:129). While acknowledging its mythic elements, Hendel paradoxically asserts that these passages convey divine revelation. Genesis 1, traditionally understood as the chronological ‘beginning’, was composed during the Babylonian exile, bearing striking similarities to the Babylonian creation myth, the Enuma Elish (Smith-Christopher 2024:13). Consequently, the phrase ‘in the beginning’ in Genesis 1 is not a literal point of origin but rather a theological construct.

Maselesele (2025) underscores the theological implications of this mythological perspective:

Despite acknowledging Genesis 1 and 2 as mythic constructs, these narratives convey a fundamental theological truth that God created humanity as sexual beings. The command to ‘be fruitful and multiply’ (Gn 1:28) reflects this intrinsic aspect of human nature. This language is more comprehensible to the myth’s intended audience – primarily children – than a direct reference to sexual intercourse.

Pentecostals uphold monogamous marriage against polygamy as a lifelong covenant, solely dissolvable by death (Burgess 2025:8). Genesis 2:24 is frequently cited in support of monogamy. Contrariwise, polygamy is natural in Africa and entrenched throughout the Old Testament, with King David’s multiple wives as God’s blessings (Malalamavhi et al. 2024:404). Ademiluka (2020:16) further argues that neither Jesus nor Paul endorsed monogamy through their references to Genesis 2:24. Pentecostal teachings confine sexual activity in marriage, with premarital sex, adultery and fornication deemed transgressions against divine design; yet, Pentecostals engage in such activities (Ademiluka 2023:2455). Ademiluka blames the transgressions on the absence of comprehensive sex teachings. Adultery includes divorce and remarriage (Agbeusi 2021; Burgess 2025:29).

Moreover, Pentecostals often frame sex as a conduit for spiritual transmission, claiming that sexual relations can transfer evil spirits (Agbeusi 2021). Certain sub-Saharan African Neo-Pentecostal pastors have co-opted sex as a means of demon exorcism, engaging in exploitative and perversive practices such as sucking women’s breasts and having sex with congregants as part of supposed deliverance rituals (Kaunda & Towani 2020:15). In correlation with the absence of comprehensive teachings, women are rendered vulnerable and objects of exploitation.

Interestingly, in South Africa and Zimbabwe, Genesis 1:27–28 has been employed to marginalise lesbian, gay, bisexual, transgender, queer or questioning and intersex (LGBTQI+) individuals within Pentecostal communities (Sewapa 2020:281). The LGBTQI+ community is frequently condemned as sinful, spiritually deviant and demonic, facing divine judgement (Machingura & Dzinoreva 2022:68; Sewapa 2020:281). Pentecostals in Nigeria, Uganda, Zambia and Zimbabwe have actively lobbied for stringent anti-LGBTQ+ legislation (Ukah 2020:305). Endeavours influence such to reinforce sexuality as a covenantal bond within the creation order.

Shingange’s (2025) understanding of African sexuality aligns with the African worldview, which sees a human being as an integrated entity of body and Spirit (Maselesele 2025:26), a sharp contrast with the Pentecostal dichotomisation of human nature:

Missionaries imposed Western Christianity, condemning African sexual practices without offering meaningful alternatives (Shingange 2025:1). Consequently, African Christianity remains entangled in numerous unresolved tensions (Shingange 2025:1).

European missionaries promulgated abstinence outside of wedlock. While Vhavenda culture strongly emphasised virginity, providing mechanisms for addressing sexual desires. Virginity testing was a respected tradition, ensuring virginity until marriage. However, Vhavenda culture also acknowledged human sexual needs, allowing for controlled, non-penetrative sexual practices as taught during the initiation schools (Daswa 2018:77). These practices imparted emotional intelligence and responsible sexual behaviour (Mulea & Choeni 2017:323). African Pentecostals derive their theology of sex and marriage from Genesis 3:7, which depicts Adam and Eve’s realisation of their nakedness, thus enforcing strict dress codes (Thornton 2018:140). Dressing codes are strange within African societies, as they had intrinsic structures regulating sexuality. One Presbyterian missionary among the Vhavenda of South Africa once proclaimed that ‘the people were all but naked’. As if their conversion depended on adopting European clothing, at his departure, he celebrated that at least women had begun wearing clothes on their shoulders (Maselesele 2025:21).

However, modern challenges have emerged, with divorcees struggling with sexual pressure, sometimes describing it as traumatic (Mulovhedzi, Masoga & Mudau 2018:96). In African societies, divorce was rare, as families would intervene extensively to prevent it, even in cases of sexual dysfunction (Metz 2021:1; Munyai 2021:120). Pentecostal theology rejects polygamy – a long-standing African ethical norm – and has stripped communities of indigenous responses to sexual challenges. Research indicates that polygamy, within the framework of Vhuthu philosophy, has been effective in controlling the spread of human immunodeficiency virus (HIV), caring for widows and mitigating extramarital affairs (Mulaudzi, Chinouya & Ngunyulu 2015:24; Ndou-Mammbona & Mavhandu-Mudzusi 2022:7). In contrast, Pentecostals encourage singles to focus on Bible study, prayer and service to God (Mulovhedzi et al. 2018:100). However, this raises fundamental questions: Can such activities soothe sexual passions? Erase God-given desires? or Persuade God to undo His creation?

The intrusion of European epistemologies silenced and ignored African theological voices, forming sexuality constructs in the continent and leaving a void that either blindly accepts imported moral standards or upholds precolonial ethics. Similarly, the advent of Christianity among Vhavenda, fronted the obliteration of initiation schools, which are custodians of sex pedagogy, defining them as heathen, unreasonable, not systematic and regressive (Maselesele 2025:26). Consequently, the theological voice is void of the Vhavenda aura.

The 1700-year-old Nicene Creed summarises essential Christian doctrines, affirming the unity of the Holy Father, Christ and the Holy Spirit in fulfilling God’s divine purpose. Although the Creed is absent in most Pentecostal liturgy, it is rooted in scripture and, therefore, fundamental to Pentecostal beliefs (Augustine 2025:4). Consequently, the Creed’s assertion of Christ’s incarnation provides a theological foundation for engaging human embodiment and sexuality (McFarland 2019:130). It thus provides Pentecostals with a theological basis to engage deeply embodied spirituality, ethics and sexuality. Furthermore, its emphasis on the Church and the Spirit aligns with Pentecostal pneumatology (Rojas 2024:870).

Nicene theology challenges the notion that the body is inferior. God created humankind in His image (Gn 1:26–27), and according to the Nicene Creed, Christ incarnated in that same image. Thus, sexuality, as part of God’s creation, should not be deemed impure but sacred.

The Nicene Creed affirms the sanctity of human embodiment, countering the fragmentation of identity in digital spaces and the increasing commodification of human relationships (Sonea 2024:324). Modern technologies, such as AI and digital avatars, challenge traditional understandings of human nature (Burden & Savin-Baden 2019). These changes necessitate theological reflection on human dignity and ethical decision-making. The Creed’s emphasis on unity provides critical insights for fostering authentic relationships in an increasingly individualistic digital age (McLarnon 2020:98).

Although classical Christian theology views the body as the temple of the Holy Spirit, digital spaces challenge the relevance of bodily presence in spiritual and interpersonal relationships. This mode of engagement risks reinforcing an anthropological dualism that separates flesh from Spirit. However, the belief in resurrection affirms the significance of the body, reminding believers that physical presence, embodied relationships and tangible environments are vital for spiritual growth (Massumi 2021).

Kahsay (2021:97) asserts that the Church, empowered by the Holy Spirit, must engage with evolving societal landscapes, remaining faithful to the Gospel. The shift to the 4IR necessitates the Church familiarising itself with emerging technological paradigms to maintain relevance. The Nicene Creed provides a theological foundation for such contextual engagement:

Against this backdrop, the Nicene Creed is relevant for engaging with the digitised sexual world and developing a theology that addresses the challenges of the 4IR. The Creed’s emphasis on Christ’s incarnation highlights the unity of divine and human nature, challenging dualistic views of sexuality. Grannum and Irwin-Diehl (2022:458) assert that sexuality is an essential component of human life – both physically and spiritually – and is a treasured gift from God. Therefore, sexual acts should not be demonised but rather understood as a Spirit-led response to a divine call. Sexuality, then, is God at work in His creation.

Digital theology examines how digitech affects faith, practice and community formation (Dixon 2015:25). It explores an era where humans, computers and robots interact continuously, presenting both challenges and opportunities for the Christian community in worship, evangelism and theological discourse (Berger 2017:19; Bingaman 2023:10). Within this framework, this study examines how digitech influences Pentecostal sexual ethics and doctrines.

The Nicene Creed reaffirms the sacredness of human embodiment and community, providing a theological foundation for confronting sexuality concerns in the 4IR. When combined with African traditional philosophies emphasising communal values and holistic anthropology, this creedal framework provides Pentecostals with a more contextually appropriate approach to sexual ethics in digitally mediated situations.

This integrated strategy has numerous practical applications in Pentecostal communities. Firstly, Pentecostals can create educational resources supporting embodied sexuality, while offering crucial counsel on digital technology, thereby addressing the study’s observed deficit in complete sexual education. Secondly, pastoral counsellors can apply this approach to specific difficulties such as digital intimacy, online relationship formation and cybersex, using a theological lens that neither demonises nor uncritically accepts technology. Thirdly, Pentecostal groups can intentionally build physical and digital places for open debates about sexuality within a framework that respects both Christian tradition and African cultural circumstances.

However, there are a few limitations to consider. The historical and cultural difference between Nicene formulations and modern African Pentecostalism raises hermeneutical issues that this work has only begun to investigate. Furthermore, the diversity of Pentecostalism and African cultural traditions means that any proposed framework will necessitate extensive contextualisation. The rapid expansion of digital technologies also means that precise ethical principles may swiftly become obsolete, needing constant theological reflection rather than permanent pronouncements. Furthermore, the practical implementation of this paradigm confronts significant opposition from established theological stances and power structures within Pentecostal groups, which may regard engagement with indigenous perspectives with distrust.

Despite these limitations, this study adds to a growing theological discussion that strives to acknowledge the physical aspect of human sexuality while critically interacting with digital technology. As Pentecostal communities grapple with the complex interconnections of faith, culture and technology, this integrated approach provides resources for establishing sexual ethics that are both historically and contextually relevant. Future research should look into specific case studies of Pentecostal communities dealing with these issues, the reception of such frameworks among various stakeholders and the development of more detailed ethical guidelines for emerging technologies such as AI and virtual reality, which will continue to reshape human sexuality in the coming years.