Scielo RSS <![CDATA[Scriptura]]> http://www.scielo.org.za/rss.php?pid=2305-445X20220001&lang=es vol. 121 num. 1 lang. es <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Redefining inclusive religion education in Lesotho schools: a colonial discourse analysis</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-445X2022000100001&lng=es&nrm=iso&tlng=es In this article, I revisited the study conducted in 2017 on inclusive religious education in Lesotho. The point of the 2017 study was to figure out how participants perceive inclusive religious education. The Lesotho Ministry of Education and Training's inclusive education initiative piqued my curiosity. The findings were split into two categories. Firstly, it was discovered that religious education is commonly equated with Christian education. Secondly, inclusivity in religious education was defined as offering Christian instruction to all students, regardless of their religious affiliation. The previous study, however, could not provide a persuasive explanation for why religious education is equated to Christian education or why inclusive religious education is comparable to Christian education for all students, regardless of their religious views. I wanted to fill that vacuum in this essay by arguing for a new approach to inclusive religious education in Lesotho schools. I asserted that coloniality is a legitimate premise for believing that inclusive religion education means that all children should participate in Christian education learning. I also utilised (post)-colonial discourse analysis to support my claim. As a proposal, I suggested that inclusive religion education be defined in the context of decoloniality, which is a process of decentering and delinking from colonial thinking and action in order to embrace border thinking. Border thinking demands a new approach to inclusive religion education that is based on interculturality andpluriversality. <![CDATA[<b>Luke's use of a Departure-Arrival Formula in the Book of Acts</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-445X2022000100002&lng=es&nrm=iso&tlng=es When Saul began to persecute the believers in Jerusalem after Stephen's martyrdom, everyone except the apostles was scattered throughout Judea and Samaria. Among those who began to preach the word was Philip, who went to Samaria proclaiming Christ. Significant to the opening verses of this pericope is Luke's first use of a departure-arrival formula in Acts. This formula, featuring verbal doublets with stock elements, also introduces several other journeys that involve other characters in later chapters. This article will discuss the characteristics of this formula and the texts in Acts where it is used. It will suggest literary precedents for the formula in the Septuagint. Finally, it will discuss other pericopae in Acts where travel is divinely directed and why the formula is not used in them. <![CDATA[<b><i>Convivencia </i>Loading When People of the Way Read Authoritative Scriptures Together</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-445X2022000100003&lng=es&nrm=iso&tlng=es This paper is a preliminary submission of the insights gained from the CIAS Conference (11-13 September 2019) pilot scriptural reading sessions. The empirical component of the CIAS postdoctoral research project includes observing and interacting with groups of active adherents of the three Abrahamic faiths, taking note of how people of faith appropriate meaning to their own authoritative scriptures and those of others. As a precursor to that exercise, a related protocol was rolled out at the event of the 2019 CIAS conference to pilot the exercise. This paper aims to offer a summative view of the notations from these sessions and to show how these are of value going forward. Three texts have been selected, one from each scriptural tradition of the three faiths, namely the Hebrew Bible, the Christian Bible, and the Qur 'an. <![CDATA[<b>The Christology Behind the Ethics of the Black Messiah</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-445X2022000100004&lng=es&nrm=iso&tlng=es Allan Boesak developed his ethics of the Black Messiah in the 1970s while he wrote his dissertation in Kampen, The Netherlands. These ethics said "no " to slavery, colonialism, apartheid, racism, and poverty as a consequence of oppression. Behind these ethics lies the Christological problem. Jesus Christ is truly God and truly human being, which is the universal Christian creed. What is the relationship between the universal confession to Jesus Christ as true God and true human being and the contextual confession to the Black Messiah? The Black Messiah is black for the black people for identification. Is the true humanity universal and the color contextual? The article gives a possible solution.