This article discusses two of many convictions about the spiritual destiny (‘Heaven’) of humans on Earth after death. One group (inclusivists) holds, based on certain verses in the Bible, that ‘everybody’ (at least every believer in any religion, or mostly those in the main religions) will inherit eternal life. The other group discussed in this article is the exclusivists. They believe, also based on certain verses in the Bible, that the only way to reach eternity is by believing in Jesus Christ. Whereas the first point of view is very accommodating and most people will feel good about knowing that they will go to Heaven one day, no matter what, the second conviction accommodates only a ‘few’ people. These two convictions will be discussed, with arguments for why the exclusive argument seems to be God’s intention, as presented in the Bible to his followers. Nevertheless, after all has been said and done, it is not really for humans to decide, as God is the final decider. Intradisciplinary and/or interdisciplinary implications: This article links with Philosophy. It also links to other Christian belief systems such as Roman Catholicism, Seventh-day Adventists and Reformation churches.
This is the second article regarding the public appearances of Jesus during his ministry. The first article dealt with the impressive positive events and results during the appearances of Jesus. This second article deals with the shocking negative events and results during the appearances of Jesus, which in the end turns out to result in his crucifixion. In the Gospel of John, Jesus’ persecution is portrayed as a central theme, with Jesus directly warning his followers that they will face similar hatred and persecution from ‘the world’ because they are chosen and not part of it. This article points out how Jesus was persecuted relentlessly during his earthly ministry. Therefore, the primary objective in this article is to focus on the negative experiences of Jesus, although finally culminated in positive outcomes. It became evident that Jesus’ suffering and redemptive death by crucifixion are of the central aspects of Christian theology concerning the tremendous amount of detail given throughout the Gospel. By means of divine providence, his ministry resulted in positive outcomes: therefore, the message to the Graeco-Roman world that Jesus is King of the Jews. Finally, his appearances culminate in his resurrection appearances to his disciples. Methodologically, the ‘appearances’ of Jesus will be investigated to discern the negative effect the appearances evoked on the Jewish authorities who met Jesus historically. The article starts firstly with the tabling of all the negative experiences; secondly, it explores the polarity of the dynamic interactions between Jesus and his audiences during his appearances (especially at the feasts); thirdly, the crucifixion of Jesus is interpreted as his appearance to the Graeco-Roman world; and finally, the post-resurrection appearances of Jesus to his disciples complete his appearances. Intradisciplinary and/or interdisciplinary implications: This article points out how saturated the Gospel is with accusations and prosecutions to get rid of Jesus, which in the end led to the appearance of Jesus to the Graeco-Roman world when crucified. Being interdisciplinary, the article relates to the spectrum of theological disciplines.
The Gospel of John highlights Jesus’ identity as the Messiah and Son of God. According to this Gospel, the Ministry of Jesus developed in two diverse directions, resulting in both faith and rejection: some accepted his ‘testimony’ and his ‘signs’, while others provoked rejection and opposition, which ultimately resulted in Jesus’ crucifixion by the religious Jewish authorities. This article focusses on Jesus’ positive experiences and their outcomes according to the Gospel of John. His work resulted in the divine life for believers, who were given new life and the ability to live devotedly and honouring God. The primary objective of this research is to explore: (1) how the appearances of Jesus caused the emergence of people following Jesus, becoming his disciples; (2) how the identity and character of Jesus is pictured; and finally (3) how Jesus glorified and made known the Father [τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο] (Jn 1:18). Therefore, methodologically the ‘appearances’ of Jesus has been investigated socio-rhetorically to discern the effect the appearances evoked on those who met Jesus historically (and those who subsequently will meet Jesus in the Johannine text). The article approaches these appearances: firstly, from the incarnation appearance of Jesus when he took up residence among his people; secondly, from the role John the Baptist played in introducing Jesus when Jesus appeared to him and thirdly, from the dynamic interactions between Jesus and his audiences during his appearances. Intradisciplinary and/or interdisciplinary implications: This research endeavours to point out that the public appearances of this young man, called Jesus (only 30 years of age, Lk 3:23), generated, through divine involvement, so much authority and awe that many people started to believe in him and follow him due to his teachings and miracles performed. Interdisciplinarily, the article resonates with all the other theological disciplines.
This study examined John Dominic Crossan’s theory regarding the historical origins of the Eucharistic rite. According to the American historian and exegete, the primary source of the Eucharist is the practice of the Jesus movement, which involved open table fellowship. Crossan also believes that the connection between the early Eucharist and the Paschal Mystery is not historically primary, and in any case, should not be the only dimension in interpreting the meaning of this ritual. The current article analyses Crossan’s views and, based on them, raises questions about Catholic Eucharistic practice. The research indicates that Crossan’s reconstruction is credible, at least to some extent, and accepting his conclusions allows us to determine which aspects of the Eucharist should be appreciated today so that the Church may be more faithful to the historical origins of this rite. The Eucharist of the early Christians was, above all, a horizontal, communal Eucharist, and precisely on that level, it was a way of experiencing God’s presence. This article sets out, in this key, proposals for experiencing the Eucharist with a greater appreciation of the communal dimension – a dimension that is, after all, present in Catholic doctrine and practice. Intradisciplinary and/or interdisciplinary implications: The study demonstrates the importance of historical research on the origins of Christianity for theology and church practice. Furthermore, it analyses the meaning of the Eucharist in a cross-cultural context, demonstrating the importance of research on the origins and meaning of Christian rituals for cultural studies.
Postcolonial Africa critically re-examines Christological discourses to determine the humanity of black people and its soteriological and Christological import. This article revisits John Calvin’s Christology from an African postcolonial perspective in sub-Saharan Africa. This framework contends that imperialism continues in various forms despite the physical end of colonial administration in sub-Saharan Africa. This perspective offers a pluralistic and existentialistic interpretation of Calvin’s Christology to unravel imperial Christology. It dissociates itself from the imperial claim that presents Calvin’s Christology as linear and singular to sustain imperial interests. This article critically reflects on Christ as Mediator, the offices of Christ, and Imago Dei as the datum for sub-Saharan African postcolonial emancipatory narrative. Intradisciplinary and/or interdisciplinary implications: This article explores the Christology of John Calvin from a postcolonial perspective. It works with different theological voices necessary for the deconstruction and decolonisation of imperial Christology. Particularly, it collaborates with black and liberation theologies, systematic, philosophical, political, and contemporary theologies, and ethical reflections rooted in the radix of African theology and context.
