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Among the Xhosa of South Africa, male circumcision remains a very important ritual. The question as to whether Christians should accept these rites and continue to send their children to traditional schools practising it is very important. In this article the implications of the ritual and the way in which proponents use the Bible are evaluated. It is argued that there should be an honest encounter with the rite from a biblical perspective. Solutions should be evaluated and explained. From a Christian perspective total rejection is not possible, but the church should remain faithful to the truth of the gospel. 110). Circumcision is one such difficult aspect of African life. Circumcision is accepted as a principal form of initiation by the Xhosa-speaking people (Magubane 1998:33). In spite of the increasing reports of initiates who suffer medical complications, and even death, this traditional practice does not show any signs of abating. The Xhosaspeaking people still practise the ritual in its attenuated form and every aspect and phase in it is rich in meaning (Magubane 1998:33). Acta Theologica 2006:2 1 This article is based on the M.A. Dissertation of J. Papu. It was written from the perspective of Adventists, but the conclusions are relevant for all Christian communities.

The catastrophic destructions of the Temple in Jewish history led to different reactions. Although they left a serious mark on all of Israel’s future endeavours and the prophets warned the people of the coming disasters, they also proclaimed hope, even after the destruction. Some Jews reacted to it by forming close-knit communities and their commitment to the Torah. It remained a serious challenge to their faith and community life. They carefully studied the prophets to understand the implications of the destructions of the temples. Christians explained that Jesus had to be honoured as Lord after the destruction of the Temple. In the Gospels, Jesus foretold the terrible situation of the demise of the Temple and that his body would be the new Temple. New life is possible in Him and in the coming of the Kingdom. Some exegetes link the cursing of the fig tree by Jesus to the destruction of the temple, but others see it as a general warning to the Jewish people to honour God. It is also very important that the resurrection of Jesus is regarded as the rebuilding of the new temple in his body. After the COVID-19 pandemic, believers as servants of the Lord have to build up the church and empower the community again. This should be done in respect of Jesus the crucified and resurrected Lord. The church has a huge task in this regard, not only by proclaiming Jesus as our only comfort in life and death, but also in the commitment to the building up of the community post-Covid-19. This should be accomplished by humbling and fully following Jesus.

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studeer aan die Universiteit van die Vrystaat en die Universiteit van Pretoria, waar hy BA (cl UV), BA Honn Grieks (cl UP) BD (cl UP), MA (UV), DD (Sending-en Godsdienskunde UP) en DD (Dogmatiek en Etiek (UP) behaal. Hy is tans Professor in Sendingwetenskap in die Fakulteit Teologie aan die Universiteit van die Vrystaat. Verder is hy lidmaat en geordende leraar van die NG Kerk. In 2008 is sy boek: A theology of Christian mission: What should the church seek to accomplish? (New York: Edwin Mellen Press) gepubliseer. Die boek New hope for the poor is in 2012 by SunMedia gepubliseer. Hy behaal ook 'n C3-gradering by die NNR. Pieter Verster studied at the Universities of the Free State and Pretoria and obtained the degrees BA (cl UFS), BA Honn Greek (cl UP), BD (cl UP), MA Greek (UFS). He holds two doctorates from the University of Pretoria (Missiology, and Dogmatics and Ethics). At present he is Professor in Missiology at the University of the Free State. He is a member and ordained minister of the Dutch Reformed Church.