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Since its reinterpretation in the second half of the 20th century, the Missio Dei has become a primary missiological framework that embraces human redemption as the direct work or by-product of God's intervention. Accordingly, or under the premise of divina providentia (divine providence), the Missio Dei then emphasizes God's absolute stewardship and preservation of all of His creation, which includes but is not limited to human creation. Although the idea of divine providence may understandably at times be questioned, it may equally be invoked by those in desperate search of divine salvific intervention or protection in the face of tragedy and adversity. That is to say, faith in divine providence may be relied upon perhaps to reinforce the much-desired salvivic hope amid hardships such as destructive conflicts of the world. That being said, or to the extent that global conflicts not only damage the very nature of human societies but also worsen a crisis of faith in divine existence, constant theological justification of the divine providential plan encompassing salvation remains an absolute necessity. Consequently, this paper combines both missio Dei and divine providence to form the providentia missio Dei as a systematic framework in missiology redefining divine salvific acts amid global chaos. Accordingly, both the systematic and integrative literature research methods are utilized to reconcile Divine Providence and the missio Dei into Providentia missio Dei. [ABSTRACT FROM AUTHOR]

In Christian theology, Christology remains a distinct branch of knowledge offering articulation of the hypostatic union or relationship between the divine and human natures of Jesus Christ. Its exploration of Christ's nature and identity moves from the pre-incarnation to post-ascension as enclosing Christ's birth, earthly mission, resurrection, and ascension. Consequently, or in attempting to streamline such a complex knowledge, Christological theologians developed two categorization frameworks in the form of 'topdown Christology' and 'bottom-up Christology'. When sketchily integrated into missiological frameworks, the missio Dei conforms to top-down Christology, whereas missio hominum conforms more to bottom-up Christology. In their transient articulation of Jesus Christ's identity, the missio Dei on the one hand embraces the top-down Christology while the missio hominum on the other hand or correspondingly embraces the bottom-up Christology. Accordingly, or given the lack of missiological scholarship deriving the unique understanding of the missio Dei and consequently missio hominum through Christology, this article draws on literature to weave their novel understanding as anchored by Christ's hypostatic union. Consequently, it first rationalizes the Missio Dei within top-down Christology before anchoring the Missio Hominum within bottom-up Christology. Determinedly, further studies will be required to test the novelty of this approach, as there appears to be no existential science that interprets Missio Dei and Missio Hominum through top-down-up Christology. [ABSTRACT FROM AUTHOR]

Literature continues to document the ways in which Lesbian, Gay, Bisexual, Transgender and Questioning (LGBTQI) communities continue to grapple with or face unprecedented abuse in many nations of the world. Members of LGBTQI groups are reported to face discrimination and legal obstacles in countries like Indonesia, since its socio-cultural norms acquiescently discourage homosexuality or gender transitioning in any form. Furthermore, recent amendments to Indonesia's Penal Code, which contain provisions that may endanger the lives and safety of LGBTQI communities in unprecedented ways, have shown that such norms, if relentlessly upheld, strongly influences the direction of public policy. In light of such harmful provisions, one could argue that the rights of the LGBTQI community in Indonesia are being slowly but agonizingly crucified, perhaps analogous to the crucifixion of Jesus Christ. The primary proponents of this symbolic crucifixion, who conceal their intentions behind legislative modifications, seem to be politically motivated Islamic religious conservatives who publicly oppose LGBTQI rights. In light of these occurrences, this paper employs the Missio Politica framework and literature reviews to investigate the new Indonesian Penal Code and assess whether or not it violates the internationally acknowledged rights of the LGBTQI community. Drawing from literary works, it uses the term "crucifixion" in a metaphorical manner to emphasize the radical ways in which Islamic conservatism has violated LGBTQI rights over the years, and how these violations are now being formalized through Indonesia's new penal code. To be clear, this paper's accusations are not directed against Islamic teachings per se, but rather against intolerant Islamic conservatives who view LGBTQI preferences as ‘crucifiable’ sin and advocate for change of state laws to reflect such harmful sentiments. Overall, it is argued that certain sections of the recently enacted Indonesian Penal Code not only offend the LGBTQI community, but also undermine the redemptive goals of missio Dei in that country while having global contagion effects. The scope of this paper requires more research as not as much has been done to assess how certain recently enacted provisions of the Indonesian Penal Code impact LGBTQI rights in the context of fulfilling the redemptive goals of the missio Dei. [ABSTRACT FROM AUTHOR]

After his death on 11 November 2021, social media in South Africa was immediately inundated with reactions to the mixed legacy of Frederik Willem de Klerk, the last President of South Africa during apartheid (1989–1994) and the former Vice President of Nelson Mandela (1994–1996) under the democratic dispensation. In most transitional justice processes, truth is often required in exchange for reconciliatory or peace accords. With the benefits of the literature review, this article problematises the deficiency of truth-telling or its absence thereof, by beneficiaries of apartheid, with particular stress on statements made by F.W. de Klerk during and after the TRC public hearings. It focuses on truth-telling as a neglected aspect in previous studies examining the work of the TRC. It uses the biblical understanding of the concept of truth as a foundational component of reconciliation to test the authenticity of the acclaimed reconciliation after the TRC hearings. [ABSTRACT FROM AUTHOR]

Climate change is devastating human communities, but it is more devastating to the poor and powerless, especially in the absence of accountable political leadership. This was evident in the recent climate disaster that struck South Africa in KwaZulu-Natal (KZN), where the deadliest storm in April 2022 killed about 489 people and devastated many more. This paints a frightening picture of the impending climate apocalypse not only in South Africa but in the global world. In the face of mounting evidence that the threat of climate change is indeed existential, this paper represents a tacit theological obligation to warn nations or sensitize governments to the impending climate catastrophe. Responsible public theology as per this paper's version calls for pragmatic government policies and a renewed church mission for human security in the face of the looming climate crisis. Although unrelated to the phenomenon of climate change, the Genesis flood narrative is used by analogy to describe the church's mission in the face of the climate crisis encompassing floods. A particular focus is the impact of the environmental and climate change crisis on the impoverished masses living in low-lying risk areas, as was the case with KZN. Given that there seems to be little theological reflection or intensity on this question, this paper represents a potential area for further research that will foster theologically informed dialogue on impacts of climate change. [ABSTRACT FROM AUTHOR]

While incidents of xenophobia, or the occurrence thereof, in some parts of South Africa, are both deplorable and deeply reprehensible, it is important never to ignore the political factors that perpetuate them. Using the interpretive method, this article drew on the literature to present or reinterpret the story of Noah's Ark in Genesis 6:13-9:29 and the Great Commission of Matthew 28:16-20 in a way that is aimed at defusing xenophobia in South Africa. The Missio Politica as used in this paper provided a missiological framework in which political factors perpetuating xenophobia were seen as an obstacle to the goals of the Missio Dei, particularly the complete redemption of humanity. This paper argued that the continued unlawful imposition of international sanctions against some African countries such as Zimbabwe and, moreover, the lack of refugee camps in countries such as South Africa significantly exacerbates the problem of xenophobia. Consequently, pursuant to defusing xenophobia in South Africa, this paper calls for a renewed mission that includes rejecting unlawful sanctions against African countries and establishing refugee camps not only in South Africa but in all African countries. [ABSTRACT FROM AUTHOR]

Missio Dei has both total salvation and the attainment of the all-encompassing kingdom of God as central objectives, meriting the participation of all sectors of human society. However, as the resulting circumstances of several African developing countries can attest, the unsustainably disruptive nature of Governments of National Unity (GNUs) or coalition governments contradicts such unifying divine mandate. Using South Africa's coalition politics, where the likelihood of forming coalition governments depends on who is the "better devil", this paper draws on the literature to make a strong argument against the coalition government model. Accordingly, using the framework of missio politica to test the mandate of democratic politics in fulfilling the objectives of missio Dei, it is argued that coalition government models are usually at odds with missio Dei or the mandated objectives thereof. [ABSTRACT FROM AUTHOR]

What characterized the missiological shift from pre- to post-1952 Willingen and its resulting perspectives is the recognition of the pleromatic (Greek for "Fullness") nature of the mission, denoting the totality of the Trinitarian God constantly or coherently at work saving the entire universe. Although the missiological literature commendably continues to emphasize total salvation and the attainment of the all-encompassing kingdom of God as the fundamental objectives of the missio Dei, its pleromatic character, that of the missionary triune God, so to speak, remains less obvious--and therefore in need of explanation. Accordingly, this article relies upon literature to highlight the importance of the pleroma as a theological concept, with the intention of contextualizing its use along with efforts to deepen the understanding of the missio Dei. Although this terminology is more associated with Gnosticism, it is intentionally used here in a different sense from that of the Gnostics, but merely streamlined to emphasize the infinite nature of the missio Dei. Consequently, it is here concluded that the scope of the missio Dei, when understood through its pleromatic character, transcends conceivable human and ecclesiastical limits, religious parameters, and even the limits of the universe or the cosmos itself. Therefore, the scope of this paper justifies further research aimed at uncovering the pleromatic character of the missio Dei, which is constantly at work and inhabits the universe in its entirety. [ABSTRACT FROM AUTHOR]

As it is the case with many other countries around the world, South Africa has a unique and strong tradition of religious devotion, encompassed by belief in God which is even expressed in the constitution’s preamble invoking the presence of God. To ensure that the judicial system carries out its duties responsibly and upholds the fair administration of justice, courts of law, judicial authority and commissions of inquiry discourage perjury by requiring witnesses or the accused to take an oath or certify that the content of their testimony is true and accurate. The recent lenient sentencing whereby the former Minister of Social Development, Ms Bathabile Dlamini was found guilty of perjury has certainly set a bad precedent and created the impression that anyone with more money can lie under oath and buy their way out of the transgression. The case of Ms Bathabile Dlamini is significant both from the perspective of the judicial system and perhaps more importantly from the perspective of the broader religious teachings in general and the Christian teachings in particular, as it points to a society that has lost its Christian ethics and is somewhat polluted by individuals, especially political figures who are conducting themselves as though they are not obliged to take the practice of oath seriously, thus inadvertently seriously questioning the religious doctrines of oaths and even the consequences of lying under oath. This paper will highlight the impact of perjury on both the religious and judicial integrity in a society like South Africa. It argues that the punishment of perjury should firstly, reflect differences in the seriousness of the offense that gave rise to the perjury and, secondly, take into account the public standing of the offender in relation to the extent of his or her influence on society. It then concludes with a plea that, on the one hand, the religious communities, especially Christianity, should strengthen their teachings about taking an oath. On the other hand, the courts must increase the punishment for perjurers, especially if these individuals hold public office. [ABSTRACT FROM AUTHOR]

In public health history, vaccinations have been seen as very helpful as they help protect societies from preventable diseases and save many lives around the world. Despite the fact that few religious groups oppose vaccination for a variety of reasons, almost all major religions in the world support vaccination as long as it complies with religious precepts for the preservation, protection, or well-being of livelihoods. However, during the surge of Covid-19 outbreak in South Africa and elsewhere, governments witnessed unprecedented hesitancy and opposition to the Covid-19 vaccination by the general public. Those who opposed the Covid-19 vaccine cited multiple concerns or reasons, ranging from possible side effects, adverse events, vaccine safety, vaccine effectiveness, conspiracy theories, and religious or cultural reasons. Based on a literature search, this paper attempts to discuss various religious views on the subject of vaccination in general and subsequently make use of such perspectives to support calls for a compulsory Covid-19 vaccination, especially for South African churches. This is a timely topic of central concern as it seeks to politely dispel religious misunderstandings and confusion that could arise as a result of debates on mandatory vaccines for Covid-19. Health and religion will be brought together to shape the ongoing discussions about the moral urgency of a mandatory Covid-19 vaccination in South Africa. [ABSTRACT FROM AUTHOR]