Rev. Fergus King

© Biblical Theology Bulletin Inc. The visions of the Heavenly Jerusalem (Revelation 21) have a utopian feel. In this article I suggest that ancient writers from a Graeco-Roman background might have read these visions through the lens of the locus amoenus (pleasant place) - a utopian prototype. While associated primarily with vision poetry, the motif also served wider theological and philosophical purposes in the late Roman Republic and early Imperial periods and had spread beyond purely literary confines. The genre also engaged with philosophical, theological and eschatological themes. Thus engaging with Revelation 21 as a locus amoenus, as a contextually appropriate form, may have served as a jumping-off point into the less familiar realms of Judaic eschatological symbolism. Lastly, it is suggested that the appearance of the motif within what would become the Scriptures of emerging Christianity may provide a reason for the later more explicit developments of the genre in patristic writing.

The woman on the beast (Rev 17: 2-6) is often assumed to drink blood, breaking a taboo of the ancient world. This paper argues that the imagery rather suggests a travesty of the eucharist. Linguistic, literary and conceptual patterns in Rev all raise the possibility that her depiction holding a cup of blood is a travesty of eucharistic actions. The major objection to this is whether it might be acceptable to consider one eucharistic action, the cup, as "drinking blood". The study suggests that such imagery might be acceptable within Jesus' programme of cultic reform. Objections to the use of the phrase "drinking blood" in John 6 are limited in scope and, anyway, suggest that the phrase, though difficult, had become acceptable to the Johannine community. The woman's idolatry can be presented as a eucharistic travesty which would not be offensive to contemporary understandings of the rite.

In this article, veteran Tanzania missionary Fergus King reflects on the connection between mission and theological education. "Mission" is primarily God's mission, participation in which is constitutive of the church's very nature. In today's debate, "theological education" is pulled between a commitment to a more "holistic" approach (paideia) and a more academic approach (Wissenschaft), and while it needs both it also must take into account local context: location, culture, language and worldview. When context is taken into account, theological education cannot but be mission-oriented, since its goal becomes an education that aims at a faithful and relevant communication of the gospel to fellow Christians and non-Christians, both locally and universally. King concludes with some reflections on the nature of theological authority: ultimately authority resides in the entire church, past and present. Theological education, therefore, is aimed at all Christians, at whatever level they find themselves. © 2002 BRILL.

For some, couching theology in contemporary (and non-Christian) terms can seem to be a theological method which is novel and dangerous. By examining the book of Revelation, we can see that John (the writer responsible for recording the visions of Revelation) has used elements from pagan and magical language and symbolism to develop his theology. This method does not compromise his message, but rather enhances it. He further shows that it is possible to use very alien elements in the construction of a faithful theology. In his boldness, John anticipates and gives a biblical precendent for the theological message known currently as inculturation. © 2001 BRILL.