IGWEBUIKE: An African Journal of Arts and Humanities Vol 9 No.2, 2023 www.igwebuikeresearchinstitute.org/igwebuikejournals.php A Publication of the Department of Philosophy and Religious Studies, Tansian University, Umunya 102 ECUMENICAL, ECCLESIOLOGICAL AND INTERRELIGIOUS IMPLICATIONS OF THE PROPHECY OF ZEPHANIAH 1-3 Michael Ufok Udoekpo Department of Theology, Veritas University, Abuja ufokism@yahoo.com DOI: 10.13140/RG.2.2.31621.83688 Abstract We live in a world of pluralism of religions. These religions sometimes have not only misunderstood other faiths, but eyed them with suspicion and with the tragic distinction that we are the children of light and everyone else the child of darkness. This essay historically and theologically examines the prophecy of Zephaniah (the ninth of the Twelve Minor prophets/dodēkaprophēton), encapsulated in his theological notion of the Day of YHWH (yōm ădȏnay) in order to underscore its ecumenical, ecclesiological, and interreligious relevance for the Church and global cultural and religious communities today. The church today as well as individual Christians and members of other religious communities and cultural orientations both within and outside Africa, are globally challenged to be the “Zephaniahs” of today by bearing messages of hope, unity of worship, true interfaith and cultural dialogues with ecumenical spirit that convey to everyone justice and peace. Keywords: Day of YHWH, Ecumenism, Interfaith and cultural Dialogue, Unity, peace and Justice, Theology of Zephaniah, Introduction May 12th 2022 witnessed a national Conference on Interreligious dialogue sponsored by John Paul II Center for Interreligious Dialogue Rome, at the Veritas University, Abuja, Nigeria. Emphasis was on the importance of all religions and cultures respecting the common humanity, as well as loving and fostering of dialogue, peace and unity. With this, and as a contribution to the conversation thought went back to Judeo-Christian Scripture, particularly the prophecy of Zephaniah and its ecumenical, ecclesiological and interreligious values. The prophecy of Zephaniah, when closely read could be described as a compendiug i` jlijb_nc] nbioabnm ih nb_ h[nol_ i` YHWH’m l_f[ncihmbcj qcnb bcm Michael Ufok Udoekpo 103 loving people, Israel (Childs, 1979, 462). The nature of this divine-human relationship is dominantly pass on to us through the notion of the Day of YHWH (yōm ădȏnay) in Zephaniah.1 It is a notion prominent in the Old Testament studies of which Zephaniah forms a part. Zephaniah adapted this concept from earlier traditions and uses it when he wants to prophetically emphasize the notion of a God who loves, who judges, and punishes (Zeph 1:14–18) and rewards (Zeph 3:14–20). Theological and interreligious strands of the Day of YHWH: sin, punishment, worship of YHWH alone, monotheism, repentance, hope, contextualization of earlier traditions, restoration and more especially the universality o` Gi^’m al[]_, [l_ mb[l_^ qcnb nb_ Deuteonomistic Historians and with poets of the Psalms, especially Psalm 126, demonstrating among other things, the importance of the point each of these prophets were attempting to make.2 Much of these are also been embraced directly or indirectly by many religious groups today, as testified in the teachings of the Vatican II (cf. Pontifical Council for Promoting Christian Unity, Directory for the Application of Principles and Norms on Ecumenism, 1993; Cassidy, 2005; Gaillardetz,2006; Witherup, 2006; Bevans and Jeffrey Gros, 2009). In his own part, Witherup, commenting on Dei Verbum affirms Zephaniah as remaining a common ecumenical ground for dialogue among Christians of diverse denominations and cultural backgrounds (Scripture, 2006, 77–102). 1 Day of YHWH or Yahweh/ Der Tag YHWHs and the Day of the Lord (Yōm ădȏnay/hē hēmera tou kuriou) will be used interchangeably in this work. Bearing in mind that YHWH is a common symbolic name for the God of Israel. It represents God’s dynamic, active intervention and presence among the people of Israel (Exod 3:14). This is translated in the LXX as kurios (Lord). 2 In the DH there is the idea of special bond between God and his people/ covenant (1 Sam 9:16; 2 Sam 7:7ff; 1 Sam 12:22; 1 Kgs 8:16). This people conquered the land the land promised them, because God was with Moses (Deut 31:8; Jos 1:5, 17; Deut 2:26ff). For them like in Zephaniah, YHWH is a righteous judge with steadfast love (1 Kgs 8:3; 1 Sam 12:3, 5). God’s Grace is universal (I Kgs 8:60, and one day “all the people of the earth will learn to fear God,”). In other words, DH stresses the theology of exclusive worship of YHWH alone, joy and inclusivity, fidelity to God, the 1 Day of YHWH or Yahweh/ Der Tag YHWHs and the Day of the Lord (Yōm ădȏnay/hē hēmera tou kuriou) will be used interchangeably in this work. Bearing in mind that YHWH is a common symbolic name for the God of Israel. It represents God’s dynamic, active intervention and presence among the people of Israel (Exod 3:14). This is translated in the LXX as kurios (Lord). 2 In the DH there is the idea of special bond between God and his people/ covenant (1 Sam 9:16; 2 Sam 7:7ff; 1 Sam 12:22; 1 Kgs 8:16). This people conquered the land the land promised them, because God was with Moses (Deut 31:8; Jos 1:5, 17; Deut 2:26ff). For them like in Zephaniah, YHWH is a righteous judge with steadfast love (1 Kgs 8:3; 1 Sam 12:3, 5). God’s Grace is universal (I Kgs 8:60, and one day “all the people of the earth will learn to fear God,”). In other words, DH stresses the theology of exclusive worship of YHWH alone, joy and inclusivity, fidelity to God, the theology of the land, Zion, name and election (Deut 12). Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 104 This work, therefore, historically and theologically focuses on synthesizing the theology of Zephaniah and its contextual ecumenical and intercultural and interfaith relevance. It is argus that issues wrestled with by Prophet Zephaniah during his time, are in some forms the same problems that confront our pluri-religious communities today, particularly Judaism, Christianity, Islam and African Traditional Religions (ATR). In doing this, it proposes its inherent and discoverable ecumenical and interreligious values for our pluri- l_fcaciom ]iggohcnc_m ni^[s. Z_jb[hc[b’m j_lmih, bcm ^_\[n[\f_ ilcach il \[]ealioh^ (Africa or Judah) and universality of his messages are highlighted as representing the ohcp_lm[fcmg i` Gi^’m do^ag_hn [h^ al[]_, cll_mj_]ncp_ i` ih_’m h[ncih, ]ofnol[f \[]ealioh^ il l_fcacih. Fch[ffs, Z_jb[hc[b’m nb_ifias ch gs pc_q, [h^ [m `ioh^ ch relevant literature that further defines ecumenism and interreligious dialogue, represents a call or model for ecumenical and interreligious dialogue (cf. Colson and Neuhaus, 1995; Glim, M]M[hom [h^ Rcaam, 1998; K[mj_l, 2004; D’Cimn[, 2009). Insight into Zephaniah’s Overall Background A \li[^ molp_s i` Z_jb[hc[b’m \[]ealioh^, ch]fo^cha [ \lc_` l_pc_q i` bcm j_lmih, ^[n_ and the socio-historical context of his prophecy will prepare us for a better appreciation of his ecumenical and interreligious values that concern this essay. As a literature and a book, Zephaniah is located in the ninth position of the Twelve Minor Prophets in both MT and LXX ordering.3 It has three short chapters, fifty-three verses, with the Day of YHWH (yōm ădȏnay) as a predominant theological theme. Chapter One, beginning with the superscription (1:1) opens with the announcement of doom on creation, humans and animals (1:2–3). The focus then turns to the judgments and concentrates on Judah and the idolaters and sinners there (vv 4–6). They must prepare for the Day of YHWH (vv 7–18). Chapter Two predicts judgment and misfortunes on several nations, after a window of hope and exhortation to repentance and change of heart (vv 1–15). Chapter Three discusses judgment and misfortunes on Jerusalem. This came as a result of recklessness, abuses of power and offices by her priests, judges and rulers (vv 1–8). This is followed by a promise of hope, and a note of joy. The sovereign, universal, accommodating and vicnilciom YHWH qcff ][fg Iml[_f’m `_[l [h^ a[nb_l nb_ ^cmj_lm_^ ones. He will make them popular and restore the fortunes of their remnants (vv 9–20). In 3 In the MT the Twelve Minor Prophets are arranged as follows: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi; while in the LXX we have, Hosea, Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi. Michael Ufok Udoekpo 105 other words, the judgment and threats heard in the first two chapters, anticipate the hope, joy and salvific message of the latter part of chapter three (vv 14–20). Regarding the personality and the origin of his person, scholars out there continue to debate (see, Ferguson, 1883, 42–59; Kapelrud, 1975, 41–42; Rice, 1979, 21–31; Stuhlmueller, 1986, 99; Széles, 1987, 61–64; Feinberg, Minor Prophets, 221; Berridge, ‚Z_jb[hc[b (P_lmih),‛ ABD 6:1075; Berlin, Zephaniah 1994, 31; Vlaardingerbroek, Zephaniah, 1999, 11–13, and Savoca, Abdia-Naum, Abacuc-Sofonia, 2006, 145–46). Some are excited about the name Zephaniah, qbc]b g_[hm, ‚nb_ Lil^ bc^_m,‛ ‚b_ qbig nb_ Lil^ bc^_m,‛ il ‚nb_ Lil^ b[m ][om_ ni \_ bc^^_h‛ (F_ch\_la, Minor Prophets, 221; Széles, Wrath and Mercy, 62). Others focus their curiosities on the genealogy, and based on the superscription in Zephaniah 1:1 trace his mentioned origin of Cushi to the continent of Africa (for extensive study see, Udoekpo, Day of YHWH, 2010, 80-87). This is in addition to dating when he ministered. This is equally arguable among the following scholars(cf. Ferguson, 1883, 42–59; Williams, 1963, 77–88; Kapelrud, 41–44; Langohr G, ‚L_ Lcpl_ ^_ Sijbihc_ _n f[ ]lcncko_ ^_ f’[onb_hnc]cné,‛ 1976,1–27; Stuhlmueller, 96– 97; Roberts, 1991, 163–164; Ben Zvi, Book of Zephaniah, 1991, 325–357; Patterson, Nahum, Habakkuk, Zephaniah, 275–278; Nogalski, Literary Precursors, 173–215; Berlin, Zephaniah, 33–42; Vlaardingebroek, Zephaniah, 13–17; Savoca, Abdia-Naum, Abacuc- Sofonia, 148–50). James Nogalski (Literary Precursors, 178.) presents three good summary positions with regard to the dating of Zephaniah. Some date Zephaniah prior to the Josianic reforms \_aoh ch 622 B.C.E., qbcf_ mig_ m__ Z_jb[hc[b’m qile [m j[ln i` nbim_ l_`ilg jli]_mm_m after 622 B.C.E. There are also those in the third group who argue for the period of Jehoiakim/Eliakim (608–598 B.C.E.). Even though details of these arguments, already treated elsewhere in Udoekpo (Day of YHWH, 88-95) are outside our scope, this current study lines up with those who believe that the preaching of Zephaniah is located within the broader socio-historical setting of the events of the seventh century B.C.E. Judah, at the end of the Assyrian domination, when the religious reforms of Josiah took place. It is true that at the beginning of the seventh century B.C.E. the Assyrian empire was approaching the threshold of its collapse, leaving several states to fight for power and space, leaving Judah in their midst. Prior to this, Assyria was the dominant force in the Near East under the leadership of Kings Sannacherib (705–681 B.C.E.), Esar-haddon (681–669 B.C.E.) and Ashurbanipal (669–627 B.C.E.) who conquered Egypt as well. Egypt freed itself from Assyria by 655 B.C.E. led by Psammetichus I (664–610 B.C.E.), but still nurtured their relative friendship. What led to the internal struggle that eventually weakened Assyria was the Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 106 death of Ashurbanipal in 627 B.C.E. Babylon took advantage of this, led by General Nabopolosser (625–605 B.C.E.). With the help of the Medes, Nineveh, the capital of Assyria was attacked in 612 B.C.E., and by 608 B.C.E Assyria was out of the circle of a dominating power, leaving Egypt and Babylon to fight for dominance. During this time, Nabopolossar and Nebuchadrezzar II or Nebuchadnezzer (605–562 B.C.E.) of Babylon dominated Near East, including Egypt, in a successive fashion (Coogan, Old Testament, 2006, 349). The implication of these powers fighting and wounding one another is that Judah had the liberty to be on its own. Judah by this time produced important kings, Manasseh, H_t_ec[b’m mih [h^ mo]]_mmil, [ fis[f Ammslc[h p[mm[f, [h^ Jimc[b, M[h[mm_b’m al[h^mih. As further noted by Berlin (Zephaniah, 46) and (Coogan, Old Testament, 349–377) following the example of his great-al[h^`[nb_l, H_t_ec[b, Jimc[b, Agih’m mih, ^_]f[l_^ independence and embarked on a very popular religious reform that Jeremiah, Zephaniah and Nahum, the prophets of this time, would come to support. Berlin is equally right to observe that, information about Josiah in the Bible stands to be interpreted or reconstructed by historians. It is also tro_ nb[n qbcf_ Jimc[b’m l_fcaciom [h^ spiritual reformation is narrated in 2 Kings 22–23 and 2 Chronicles 43–45, his overall jifc]c_m ch l_f[ncih ni chn_lh[f [h^ `il_cah jiq_lm, _r]_jn Jimc[b’m ^_[nb [n nb_ b[h^m i` Neco II of Egypt (610–595 B.C.E.), have not been stressed enough in the texts. And because the books of Kings and Chronicles had different agendas, they put the emphasis ih ^c``_l_hn [mj_]nm i` Jimc[b’m l_cah. Ih nb_ Biie i` Kcham, g[hs m]bif[lm _mj_]c[ffs Berlin (Zephaniah, 44–47) and Wright (Greatness, Grace and Glory:2008, 97-106) testify that Josiah is a great religious reformer, while in the Book of Chronicles he is a priest- king, with the emphasis on re-building the temple and re-establishing the Passover ritual. Let us work with the assumptcih nb[n Jimc[b’m l_fcaciom l_`ilgm q_l_ j[ln i` [ f[la_l program of national reformation, transformation and purification, that was aimed at the l_ohc`c][ncih i` [ff Iml[_f oh^_l nb_ D[pc^c] lof_ [h^ ]ip_h[hn nl[^cncihm. Z_jb[hc[b’m prophecy would have been preached to support the call for faith and hope in God and obedience to YHWH, who continues to act in human affairs, as the Sovereign of all creation. The setting of Zephaniah prophecy is therefore, that of the reforms of Josiah, the king who acted decisively and rightly on behalf of his people. Key Theological Messages of Zephaniah In addition to the forgoing attempt to reflect on the person, origin and person of Z_jb[hc[b, cn cm hin [h^ ip_lmn[n_g_hn ni m[s nb[n nbcm hchnb gchil jlijb_nm q[m Gi^’m Michael Ufok Udoekpo 107 universal instrument for evangelization. He was rooted in the covenant traditions, and with the idea of YHWH as their Warrior and Deliverer (Exod 3:14; 14:14; 15:1–23). He was familiar with the earlier prophetic traditions. Zephaniah proclaimed the theologies of YHWH alone as the sovereign of all creation. He preached the theology of hope, repentance, universalism, judgment, justice and punishment, covenant renewal and l_mnil[ncih i` `ilnoh_m. Tb_m_ p[lciom mnl[h^m i` Z_jb[hc[b’m g_mm[a_ [l_ ^_fcp_l_^ ch [ single theological package of the Day of YHWH as earlier mentioned in Udoekpo (Day of YHWH, 275-279) as a foreshadow of intercultural or interreligious dialogue. Although these theological strands overlap one another, the pericopae of Zephaniah 1:14– 18 and 3:14–20, demonstrate and highlight YHWH, as the master of all creation, with an unchallenged superiority. YHWH, in Zephaniah is the overall Judge (1:2–3, 7, 14–18, 3:8). Although YHWH is the judge and King of Israel, in the prophecy of Zephaniah, He is almi nb_ Kcha i` nb_ _hncl_ ohcp_lm_. YHWH’m l_cah _rn_h^m il l_[]b_m ni nb_ boundaries of all cultures on earth. Additionally, in Zephaniah, according to Patterson (Nahum, Habakkuk, Zephaniah, 295), YHWH is the one who punishes the wicked action of human beings (1:8–9, 17; 3:7, 11) and nations (2:4–15; 3:6), especially of those who oppose His people (2:8, 10). But \_`il_ n[echa ih bog[h \_cham, nb_ jbl[m_ ‚`[]_ i` nb_ _[lnb‛ (Z_jb 1:2–3), which is also found in the flood narrative (Gen 6:7; 7:4), in DeRoche’m pc_q ‚bcabfcabnm YHWH’m jf[h ni \lcha do^ag_hn ih nb_ _hncl_ ]l_[ncih, ch]fo^cha [hcg[fm [h^ bog[h \_cham‛ (‚Tb_ Sq__jcha i` Cl_[ncih,‛ 1979, 106). Zephaniah, like the other pre-exilic prophets stresses the covenant tradition earlier highlighted in this mno^s (]`. U^i_eji, ‚Sch[c Cip_h[hn,‛ 2022). Mil_ip_l, F_hmb[g (‚A Pimmc\f_ Olcach,‛ 1996, 90-97) unequivocally posited that the whole concept of the Day of the Lord, in the OT should be understood against the background of the covenant curses, or covenahn cgjf_g_hn[ncih [h^ l_h_q[f. Snl_mmcha Z_jb[hc[b’m ]ip_h[hn nb_ifias, `olnb_l, b_ [lao_m nb[n nb_ D[s i` YHWH g[s \_ m__h [m nb_ ^[s i` nb_ Lil^’m ]ip_h[hn which he establishes his sovereign Lordship over human beings, either by instituting the covenant or by enforcing the provisions of the covenant (Robertson, 1999, 26). The prophets, including Zephaniah preached against sin. They emphasized repentance of Iml[_f, ][ff_^ `il bij_ [h^ ijncgcmg ch YHWH’m l_mnil[ncih i` nb_cl `ilnoh_m. Tb_s mnii^ before Yahweh, accusing and warning the people of certain consequences of covenant violation. While there are several other ways of nuancing their proclamation, their overall message, particularly of Zephaniah, could be summarized under three points. First, the people have sinned by breaking the covenant, hence must repent. Second, if there is no repentance, then judgment, devastation, wrath, misfortunes and exile. Third, Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 108 beyond the judgment there is hope for reversal of fortunes, and salvation (Pate et al., The Story of Israel, 2004, 93) With this window of hope, the prophets were to bring God closer to the community and the community closer to God. They were to draw the community to fellowship with God, for the purpose of converting the former. If God had spoken to the community through the prophets, he wanted them to be converted (Agius, 2009). Zephaniah was committed to these theological roles, particularly of the preaching of conversion that would come to dominate the preaching of Christ and his apostles. Zephaniah preached the theology of repentance from sin, worship of YHWH alone and bij_ ch nb_ Lil^’m l_mnil[ncih. Hcm nb_ifias _rjim_m nb_ `chcn_ h[nol_ i` bog[h \_cham. This human condition is vividly described by W. S Lasor, in the following words: He saw that Gi^ \liie b[oabnch_mm [h^ nb[n j_ijf_’m ihfs bij_ f[s ch l_]iahctcha their own frailty. Pride is a problem rooted in human nature, and neither Judah (2:3), Ammon, Moab (v 10), nor Nineveh is exempt. Nineveh is made to _jcnigct_ chmif_h]_, \i[mncha ‚I [g [h^ nb_l_ cm hih_ _fm_’ (p 15). So]b l_\_ffcih, the declaration of spiritual independence from God, is the most heinous of sins (Lasor, Hubbard and Bush, Old Testament, 1982, 437). Z_jb[hc[b jl_[]b_^ fio^fs [a[chmn m_p_l[f mchm nb[n [nnl[]n YHWH’m do^ag_hn. These include injustices or lack of social justice. These were of course, earlier and mostly heard ch Agim 5. Bon ch nb_ ncg_ i` Z_jb[hc[b, mig_ j_ijf_ q_l_ mncff m[c^ ni b[p_ ‚mn_jj_^ oj the threshold, and filled up the house of their master with violenc_ [h^ ^_]_cnm‛ (1:9). Also, Jerusalem was polluted and made tyrannical (3:1). While the prophets and priests, on the other hand, became reckless, faithless and violated laws and social order (3:2–4). Tb_ p_l\ ‚chāmās,‛ (pcif_h]_) om_^ ch Z_jb[hc[b 1:9 cm hin oh]ihh_]n_^ qcnb nbim_ ih_m used in Zephaniah 3:1–4 (e.g., rebellious, polluted, reckless, and violated). H. Hagg lcabnfs hinc]_m nb[n nb_ ]ihn_rn i` nb_m_ p_l\m _mj_]c[ffs ‚chāmās hatorâ‛, (‚pcif_h]_ ni the f[q‛) ch Z_jb[hc[b 3:4 jichnm ni nb_ qliha-doing and violating of the powerless, to whose disadvantage the religious laws were bent. He added that the socio-ethical aspect of “chāmās,‛ (‚pcif_h]_) mn[h^m ch nb_ `il_alioh^ `lig nb_ p_ls ionm_n, mcahc`scha the arbitrary and autocratic appropriation and expropriation of what belongs to God and to ih_’m h_cab\ilm (H[aa, ‚mg"r" chāmās,‛ ch TDOT 4: 479). This act of social injustices was countered by the Lord (3:5), and pursuit for justice is not restricted to one culture or religion. It is a universal need. Zephaniah highlighted that human arrogance and injustices will bring judgment on the Day of the Lord (1:14–18), but those who repent and seek the Lord (2:1–3) shall be Michael Ufok Udoekpo 109 l_mnil_^. Z_jb[hc[b’m nb_ifias i` bij_ [nd salvation stress the hope that God will not turn back anyone who repents and surrenders to him. Examples of such people are those who are humble, keep the law, seek righteousness, and humility (2:3). Zephaniah also recommends faith, truthfulness and pursuit of that which is right (3:12–13). Such humble and faithful remnant shall be rewarded by the Lord. YHWH will purify them (3:9–10). YHWH will re-gather and bring many joys (3:13–14). YHWH will calm their fears and turn away their enemies, and rejoices over them with love and happy songs (vv 15–17). He will reverse their woes and misfortunes into good fortunes and well-being before the eyes of their enemies (vv 18–20). Ih inb_l qil^m, YHWH’m ohcp_lm[f Kchambcj cm hin ihfs ^_gihmnl[n_^ nblioab Hcm []n i` judgment, but also by his redemptive and salvific acts (Wright, God Who Acts,1958, esp., 59–86; PBC, Bible and Morality,2008, 28–29). YHWH is not only a Righteous Lord (3:5) but also a God of love who annuls judgment and turns away enemies of his people (3:15ff). This theological idea is well communicated by D. A. Schneider, who stresses nb[n nb_ \iie (Z_jb[hc[b) j_lmcmn_hnfs jilnl[sm nb_ bifch_mm [h^ j_[]_ i` Gi^. Gi^’m holiness appears in the contrasts between Him and the proud sinners: they pretend to rule, but God judges with inexorable power; they hold office, but the Lord gives unfailing justice (3:1–5). Gi^’m al[]_ [jj_[lm ]bc_`fs ch nb_ nqi j[mm[a_m (2:1–3; 3:11–20), that i``_l bij_ [h^ m[fp[ncih (S]bh_c^_l, ‚Z_jb[hc[b,‛ 4:1190-1191). In other words, the religious value of Zephaniah lies in the fact that while he condemns the particular external fault of his day, worship of false gods (1:4–5), the adaptation of foreign customs (1:8), violent and fraudulent behavior (1:11), faulty rituals and false prophecy (3:4), he also condemns the interior causes of these sins, pride and arrogance (1:16; 2:10, 15; 3:11), rebellion, disunity and lack of trust in God (1:12; 3:2). Zephaniah’s Commonality with Other Religions Today As earlier noted by Roland D. Witherup, the relevance of the message of Zephaniah, particularly his theology of YHWH alone and his universal sovereignty, forms a common dialogue ground for our pluri-religious communities today. As part of the OT texts, Z_jb[hc[b’m jlijb_]s ^_gihmnl[n_m mig_ ]ommonalities among Judaism, Christianity, Islam, and African Traditional Religions. Judaism, like Islam, as well as ATR for instance, value monotheism and a sense of oneness unity absent among religious groups in our society today. Even though full-blown monotheism in Judaism is located in the Second Isaiah, it is mo``c]c_hn ni \li[^fs g_hncih ch nbcm qile nb[n Iml[_f’m gihinb_cmg q_hn nblioab [ fiha process of emergence, details beyond the scope of this essay. It witnessed Elijah and Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 110 Efcmb[’m gip_g_hnm (1 Kgs 17–21; 2 Kgs 9–10:36). This was followed by the discussed prophetic messages of the eighth century prophets, (Amos, Hosea, Micah, Isaiah), the reforms of Hezekiah (2 Kgs 18:4,) and Josiah (2 Kgs 22–23). Alongside King Josiah, Zephaniah preached the worship of YHWH alone, with its final breakthrough in exilic and post-exilic Judaism during the time of Deutero-Isaiah (Whybray, Second Isaiah, 2003, 45). This aspect of the prophetic message in the exile was to encourage the Judean in their current situation to turn a new page, by looking at the new vision of their only one God.4 This sense of oneness was never restricted to Second Isaiah and Zephaniah but extended to the NT Church. Ecclesiological-Theological Implications of Zephaniah Besides the call to worship YHWH alone that creates a common dialogue ground for Judaism and Christianity, other strands of theology stressed by Zephaniah do the same. For example, the hope, reversal of fortunes and salvation, theologically preached by Zephaniah through his central concept of the Day of YHWH, is rooted in the faith and future hope of Israel, preached by all the prophets before and after him. Széles affirms nb[n nb_ j_lci^ ]ihp_scha YHWH’m []nm mnl_n]b_^ ion niq[l^m nb_ `onol_ (Stéf_m, Wrath and Mercy, 66). It embraces not only the past and the present, but unites itself with the future as the time when more acts of the Lord would be realized in the NT church (cf. Udoekpo, Day of YHWH, 280-286). Israel always knew that its life was in the hand of God, whose mighty powers were directed to the issue of calling mankind to be responsible and accountable. YHWH executed justice, which involved the proclamation of judgment and mercy towards Israel and every nation on earth (Széles, Wrath and Mercy, 66-67). This future oriented message of Israel prophets of which Zephaniah belongs, is well ][jnol_^ \s Jibh Blcabn’m moaa_mncihm nb[n; Virtually all of the pre-exilic prophets, albeit by no means in identical ways, looked beyond the judgment they were compelled to announce to a farther future when God would come again to his people in mercy, restore their fortunes, and establish his rule over them in righteousness and peace. This promise of future salvation is one of the most distinctive features in the message of the prophets, and it is this perhaps more than anything else that serves to bind the Old 4 Monotheistic statements in Isaiah are located in the following passages: Isa 43:1–11; 44:6, 8; 45:5–7, 14, 18, 21; 46:9. Michael Ufok Udoekpo 111 Testament unbreakable with the New in a single canon of Scripture (Bright, Covenant and Promise, 15; Pate et al., 89). This unbreakable relationship between the OT and the NT is also well articulated in the Pontifical Biblical Commission document (Jewish People,2002, 20–21). So, also in Udoekpo (Second Inaugural Lecture, 2022, esp., 46-49), although it is debatable whether the NT texts do at all interpret Christ events as the fulfillment the prophecy Zephaniah, this document specifically highlights that what is written in the Jewish Scriptures must of necessity be fulfilled because it reveals the plan of God which cannot fail to be accomplished in the life, death and resurrection of Christ. The necessity and value of this fulfillment is further captured in the same PBC document (Jewish People, 21-138), [m `iffiqm; ‚Tb_m_ [l_ gs qil^m nb[n I mjie_ ni sio qbcf_ I q[m still with you; that everything written about me in the Law of Moses, the Prophets, and the Psalms must (dei) \_ `of`cff_^‛ (Le 24:44). Tb_ \[mcm i` nbcm h_]_mmcns cm [``clg_^ ch several passages of the NT (Mtt 16:21; Mk 8:31; Lk 9:22; 17:25; 22:37).5 Ih inb_l qil^m, ‚nb_ `[cnb i` Iml[_f cm `of`cff_^ ch Cblcmn [h^ bcm ]hurch. It is Israel which `clmn \lie_ l[^c][ffs qcnb nb_ ‘j[a[h’ ]ih]_jncih i` fc`_ [h^ jlipc^_^ nb_ pc_q i` bcmnils [h^ nb_ ]b[l[]n_lcmnc] bij_ ih qbc]b nb_ NT [h^ nb_ Cblcmnc[h `[cnb mi `clgfs l_mn‛ (Wright, God Who Acts, 26). This hope and restoration of fortunes which dominates prophetic literature especially Zephaniah remains valuable to the NT and the Church today. Stuhlmueller (Amos, Micah, 105, cf. Brown, Birth of the Messiah, 323-26) also notices nb_ NT’m om_ i` Z_jb[hc[b ch [ hog\_l i` jbl[m_m ch the Lukan presentation of the [hhoh]c[ncih ni M[ls, nb[n mb_ q[m ni \_]ig_ nb_ ginb_l i` J_mom: ‚\_ af[^,‛ Tb_ Lil^ cm ch siol gc^mn,‛ ‚F_[l hin,‛ ‚gcabns m[pcil (Le 1:26–38). Z_jb[hc[b’m n_[]bcha ih nb_ hope of the remnant (3:11–20) as mentioned earlier foreshadows the teaching of the NT (Matt 5:3, 5; Lk 4:18ff). However, this is not to say that the mystery of Christ presented in the NT is completely the fulfillment of the hopes raised by Zephaniah. 5 Here the document takes time to discuss various fundamental themes which the OT (particularly Zephaniah) shares with the NT to include: Revelation of God, the wretchedness and dependency of human beings, God the Liberator and Savior (Zeph 3:17b// Lk1:47) the election of Israel (Deut 7:6; Ps 132:13; Amos 3:2; 9:7; Matt 2:6; 15:24), the covenant (Gen 9:8–17; 15:1–21; 17:1–26; Exod 19:4–8; Deut 7:12; 8:18; 2 Kgs 23:1–3; Ps 89:; 132; Jer 31:31–34; Lk 1:72; 1 Col 11:25); the Law (2 Kgs 22–23, Matt 5) ; prayer, cult and Jerusalem temple (Zeph 3:14ff; John 7:14, 28 Mk 12:35; Lk 19:47; Mtt 26:55), divine reproaches and condemnation (Amos, Hos, Isa, Zeph 1–3, Mtt 3:7; Lk 3:7) and divine promises, descendant from Abraham, land, eternal life and salvation (Zeph 3:14–20; Acts2:38; 13:38–39, Rom 11:17–29) and the universal reign of God (Zeph 1–3; Ps 47; 96; 114; Lk19:11; Mtt 4:17,23; 9:35; Mtt 16:28; 25:31, 34; Rev 11:15). Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 112 Z_jb[hc[b’m l_f_p[h]_ cm [a[ch [ffo^_^ ni ch nb_ l_]_hn Encyclical Letter of Benedict XVI, Spe Salvi. R_cn_l[ncha nb_ qil^m i` Sn. P[of, ‚spe salvi facti sumus‛ (ch bij_ q_ q_l_ saved, Rom 8:24), Benedict XVI who was familiar with the writings of the prophet writes ‚‚l_^_gjncih‛– salvation – is not simply a given. Redemption is offered to us in the sense that we have been given hope, trustworthy hope, by virtue of which we can face our jl_m_hn‛ (Spe Salvi, 2007, 3). In his several references to NT passages that bear testimony to the overall biblical faith and prophetic hope, Benedict XVI, further cites 1 Thessalonians 4:13, which we usually read along with Zephaniah1:14–18, Matthew 25:14–15; 27:45; Mark 15:33 and John 12:31–36, during the advent and funeral eschatological liturgies of the Christian communities (Benedict XVI, Spe Salvi, 4–5). This Day of the Lord passages, especially in St. Paul (1 Thess 4:13–18), is worth illustrating in full: We want you to be quite certain, brothers, about those who have fallen asleep, to make sure that you do not grieve for them, as others do who have no hope. We believe that Jesus died and rose again, and that in the same way God will bring with him those who have fallen asleep in Jesus. We can tell you this from the Lil^’m iqh n_[]bcha, nb[n q_ qbi [l_ mncff [fcp_ `il nb_ Lil^’m ]igcha qcff hin b[p_ [^p[hn[a_ ip_l nbim_ qbi b[p_ `[ff_h [mf__j“ nb_h, sio mbiof^ _h]iol[a_ one another. Epc^_hnfs, nbcm P[ofch_ j[mm[a_ cm gimnfs `[giom `il cnm ^_m]lcjncih i` J_mom’ afilciom m_]ih^ ]igcha. P[of’m \[mc] jichn b_l_, cm ni [``clg nb[n believers who had died, with hope in the Lord, will participate in that event of the resurrection (1 Cor 15:50–57). In other words, St. Paul in 1 Thessalonians 4:13–18, according to Harrington (Meeting St. Paul, 2008, 33) certainly is not only close to the Jewish apocalyptic writings, but highlights the covenant-liin_^ `onol_ bij_, jlijb_mct_^ \s Iml[_f’m jlijb_nm, _mj_]c[ffs Zephaniah. It affirms in the Christian community the taking on of a new meaning of this theology of hope in Christ: his passion, death and resurrection (Achtemeier, Nahum– Malachi,1986, 71–73). Harrington notices that these Jewish and prophetic traditions continue in Paul. In the First Letter to the Thessalonians 5:1–11, Paul quickly dampened the enthusiasm of this community about the end-ncg_ _p_hnm, \s chmcmncha nb[n mch]_ nb_ jl_]cm_ ncg_ i` Cblcmn’m return is unknown (Mark 13:32), the proper Christian attitude is constant vigilance (hope) [h^ \_b[pcil [jjlijlc[n_ ni nbim_ qbi m__e ni i\n[ch ‚m[fp[ncih nblioab iol Lil^ J_mom Cblcmn‛ (5:9). His description of those who will witness the second coming (4:17), Michael Ufok Udoekpo 113 suggests that he may well have expected it to happen soon, in his own lifetime and in the immediate future ((Meeting St. Paul Today, 33). Apart from Harrington, other scholars, palnc]of[lfs Jibh P[of H_cf, ch bcm ‚Flig R_gh[hn to Seed of Hope for Israel: Romans 9:27–29,‛ 2002, 703) j_lmo[mcp_fs ^_gihmnl[n_m nb[n nb_ nb_g_ i` bij_ j_lp[^_m P[of’m L_nn_l ni nb_ Rig[hm. H_ m__m ch Rig[hm 9: 27–29, the OT background of the theology of hope in the prophetic literature (Isa 10:22–23 and Hos 2:1). Ih `[]n, cn cm [fmi [lao_^, [m q_ m[q _[lfc_l, nb[n Z_jb[hc[b’m [hhioh]_g_hn i` nb_ Day of YHWH (1:14–18), nblioab J_lig_’m L[nch Vofa[n_ nl[hmf[ncih, jlipc^_^ nb_ m]lcjn for the famous composincih i` Tbig[m C_f[hi’m, Dies irae, dies illa (ca. 1250 A.D), also used at funeral liturgies in the Church (See Stuhlmueller, Amos, Hosea, Micah, Nahum, Zephaniah, Habakkuk, 97). In addition to this liturgical relevance, monotheism, worship of YHWH alone, or a common worship-life and hope, conversions of all kinds, particularly from disunity to the unity of Christians in love, is challenging to the Church today in Africa and beyond. That this is true, is evident in the amount of time and material, devoted by the church, religious and Christian communities to this subject, some of which we have already cited broadly in this study. This is so because the unity of faith and worship stressed by Zephaniah and prayed for by Christ in John 17 has not been fully lived without setbacks by Christians today. Decrying this situation Jeffrey Gros (Introduction to Ecumenism, 1) qlcn_m: ‚W_ ehiq that Christians do not live in that unity for which Christ prayed for, though through common faith, baptism, and Scripture, they sb[l_ [ l_[f, [h^ s_n cgj_l`_]n ]iggohcih.‛ Hcmnilc][ffs, b_ i\m_lp_m nb[n [`n_l nb_ gcmmcih i` Cblcmn, Gi^’m m_f`-manifestation, Paul, a man of diverse cultures and symbol of Christian unity, continued the proclamation of the gospel. That there were many communities to which the early Christians belonged is not only evident in the different Gospel narratives, but also in Pauline literature (1 Cor 11– 14), and in Acts of the Apostles (Acts 15:2). The latter gives an indication to Koinonia as an essential element for the communion of churches of such a diverse cultural background (Acts 2:42). Hence, a common faith, a common worship life, bonds of communion with the apostles, and charity were necessary for the unity of the Christian communities from the beginning (Gros, Introduction to Ecumenism, 10–11). In other words, although the unity of worship in Zephaniah does not directly imply unity of worship of all Christian denominations, this study proposes that the Christian community today is always challenged to share in common or learn from Zephaniah not only the importance of renewal and monotheism, but also of the need to constantly promote unity of worship, ecumenism, and renewal of services in her evangelizing Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 114 mission. This must be realized in the spirit of prayer, mission, ministry, service and dialogue (Gros, Introduction to Ecumenism, 10–11). Credit must also be given, at least broadly speaking, to the influence of the Bible on ecumenical dialogue of which the text of Zephaniah and other prophetic literature form a mcahc`c][hn j[ln. Tbcm ch`fo_h]_ c` q_ g[s l_cn_l[n_ `fiolcmb_^ ch nb_ q[e_ i` V[nc][h II’m Dei Verbum (Witherup, Scripture, 77), This document has promoted and encouraged ecumenically organized bible studies around the world, as well as dialogue between the Catholic Church and other denominations, such as Anglicans, Lutherans, Baptist, Methodists, Evangelicals, Orthodox and Pentecostals (Witherup, Scripture, 78–81; Udoekpo, Second Inaugural Lecture, 53-54). Like Zephaniah who bore the message of hope, justice, judgment, perseverance in the midst of suffering, universalism of salvation and restoration, single-mindedness in the worship of YHWH alone, it is incumbent on the Church today to persevere in her proclamation to bring about the kingdom of God after the example of Jesus, a manifestation of YHWH preached by Zephaniah. This Kingdom is, but the source of full liberation, justice, restoration of fortunes and salvation for all people of all cultures (John Paul II, Redemptoris Missio, as cited in Ecclesia in Africa, 53). In other words, human history finds its true and full meaning in the incarnation of the Word of God, who is the `ioh^[ncih i` bij_ [h^ l_mnil_l i` nb_ bog[h ^cahcns. In cm nblioab Cblcmn, nb_ ‚cg[a_ i` the invisible God, the firstborh i` [ff ]l_[ncih‛ (Cif 1:15), nb[n nb_ bog[h j_lmih cm redeemed (Ecclesia in Africa, 53). Zephaniah 1:14–18 and 3:14–20, encapsulated in the theme of the Day of YHWH and restoration of fortunes provides theological foundation for the struggle, defense and for the joy of personal dignity. It also promotes fundamental human rights, dialogue, unity, ecumenical spirit, justice and peace. These are values shared by most world religions. It champions reconciliation with God, rebuilding faith and hope, promotion and the restoration of integral development of people of all cultures in Africa and beyond. Jesus i` N[t[l_nb, Gi^’m M_mmc[b, cm nb_ ]ih]l_n_ bcmnilc][f chmn[h]_ i` nb_ ohcih i` nb_ ^cpch_ and the human. This historical union, incarnation, took place in time and space (Malina, New Testament World, 184). Implications for African Traditional Religions/Culture and Islam The text of Zephaniah has enormous ecumenical and further interreligious implications, especially for religious communities in Africa. It is true that communal living, family life, respect to elders, human persons, a deep sense of the sacred and monolatry are among numerous positive values that characterize African cultures (Udoekpo, Worship in Amos Michael Ufok Udoekpo 115 5, 114-126.) There are also moments these values are overlooked, especially the sacredness of the Supreme Being, YHWH. This sense of the sacred in particular has to be l_h_q_^ hin ihfs ch nb_ mjclcn i` Z_jb[hc[b’m l_d_]ncih i` Ammslc[h msh]l_ncmg, \on [fmi ch the ecumenical spirit, interreligious and cultural dialogues that have been constantly encouraged by Vatican II. In the Nostra Aetate (n.2; Udoekpo, cf., Second Inaugural Lecture, 53-53), for instance, it is stated that the Church rejects nothing that is true and holy in the non-Christian religions qbi ‚i`n_h l_`f_]n [ l[s i` nb[n nlonb qbc]b _hfcabn_hm [ff g_h (j_ijf_).‛ Ih nb_ m[g_ light, Edward Cassidy (Ecumenism and Interreligious Dialogue, 130) points out this ^i]og_hn’m ncg_fs ch^c][ncih i` nb_ l_f[ncihmbcj \_nq__h nb_ Cblcmnc[h `[cnb ch YHWH alone and other religions, Islam in particular thus: Momfcgm ‚[^il_ nb_ ih_ Gi^, fcpcha [h^ mo\mcmncha ch Hcgm_f`, g_l]c`of [h^ [ff- powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God (NA, 3). They revere Jesus as a prophet and honor Mary his virgin mother, to whom they turn to at times with devotion. They await the Day of Judgment when God will give each man his due after raising him up, and consequently the prize the moral life while giving worship to God, especially through prayer, almsgiving, [h^ `[mncha.‛ Furthermore, the Council qualifies its understanding and recommendation of ecumenism by stressing that while relatively few are in position to participate actively in the ecumenical process, all are called to contribute to the effort of its actualization (Vatican II, Unitatis Redintegratio, 5). Idowu (African Traditional Religion, 1977,106) observes that, in Nigeria for instance, the challenges of various religious communities (Islam, African Traditional Religions), especially Christian communities working together without losing Christ, the center of their faith, is as enormous as those challenges that Zephaniah surmounted in the late pre- exilic period (Udoekpo, Limits of A Divided Nation, 2020, 24-38). The monolatrous culture which Zephaniah challenged and successfully dialogued with, in the seventh century B.C.E., m[e_m nb_ jlijb_n’m jligincih i` gihinb_cmg _p_l gil_ l_f_p[hn ch [ monolatrous Africa today. John Mbiti (African Religions, 1969, Concept of God in Africa, 1970), who has researched African religions extensively, examined cult practices and ideas about God and deities in about 300 African peoples who follow traditional native religions. For most African people and like the prophets of Ancient Israel, God is the origin and sovereign of Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 116 all creation. God is omniscient, omnipresent, and omnipotent. While it is debatable whether African religion is homogeneous, every ethnic group seems to hold the notion of God as the Supreme Being (Mbiti, African Religions, 29-38; Lineamenta, 1990,63-65). Among some groups as in Ancient Israel, God bears different names mostly expressed in epithets such as creator, almighty, master of all things, and giver of light (Mbiti, Concept of God, 45). The Ashanti of Ghana consider the earth to be second to God in power, being the first of His creations. They personified as the fertile, great-breasted goddess, Asase Yaa. Ashanti religion features a pantheon of major and minor divinities through which God manifests himself (Mbiti, Concept of God,144-145). According to Idowu (Olódùmarè, 21-28) in the religion of the Yoruba of Nigeria shoqm mcgcf[l ]ih]_jnm, [h^ nb_cl Gi^, nb_ ‚Ses Gi^‛ il Sojl_g_ Gi^,‛ cm lof_l i` nb_ qbif_. Onb_l ^cpchcnc_m [l_ Gi^’m [a_hnm ][llscha ion nb_ functions of the Supreme Being on earth (Idowu, Olódùmarè, 203). Prayer is often directed to various divinities and the venerations of divinities and spirits other than God are found in the religious systems of African peoples like in the folk religion of Ancient Israel a common belief is that the divinities and spirits are intermediaries between humans and God (Denver, Did God Have a Wife, 91–195). Again, while lesser divinities and spirits are commonly identified with natural jb_hig_h[, Gi^ cm hin. Gi^’m gil[f [nnlc\on_m [l_ `olnb_l _rjl_mm_^ [m: jcns, g_l]s, kindness, justice, righteousness as would be found in the prophetic literatures of the ancient Israel. (Mbiti, Concepts of God, 31-42). Although I hold that in ATR, the concept of God is not strictly polytheistic; the monolatrous tendencies are there, very strong and they need to be addressed, cognizance of African high moral values. Stressing the importance and necessity of dialogue and addressing the prevailing and persistent ATR, or monolatrous tendencies, especially in Ikot Ekpene Diocese today, Vincent Nyoyoko (Dialogue, 117-`118) makes the following relevant remarks: These adherents to ATR are not only close relations and friends who in general are willing to engage in dialogue, but also many converts from ATR into Christianity retain most of their traditional beliefs, thus, there is need to formalize the on-going dialogue in the converts. There are many beliefs in ATR which are similar to those in Christianity. The clarification of these through dialogue could _hb[h]_ nb_cl lif_ [m \[mcm `il ‚preparation evangelica.” “., V[nc][h Cioh]cf II, has advocated deeper theological research into each cultural area in order to enable the particular church better achieve its identity, and make its contribution to the universal Church. And attention to ATR (through dialogue) will enhance Michael Ufok Udoekpo 117 inculturation, adaptation; promote evangelization and actualization of the Word of God. Tbcm j[mm[a_ chpcn_m om ni \_ nb_ Z_jb[hc[bm i` ni^[s. B_mc^_m, Z_jb[hc[b’m jlijb_nc] confrontation of the worship of false gods and monolatry culture of his time, his universal theological message, embodied in his person, is also exemplary for our pluri-religious and multi-cultural society today. For example, the superscription (Zeph 1:1) provoked scholarly debate as to his origin, Cushi or Judah. Although, the foregoing opinions as to his origin had its lcabnm, nb_ ]_hnl[fcns [h^ nb_ ^cm]omm_^ ohcp_lm[fcns i` Z_jb[hc[b’m g_mm[a_, qcnb bcm j_lmih [m YHWH’m chmnlog_hn, cll_mj_]ncp_ i` bcm \clnb jf[]_, l_g[chm exemplary for the church in Africa, and beyond plagued with linguistic, gender, race, socio-political, cultural and religious divisions. Globalization of the Relevance of Zephaniah As mentioned in the preceding paragraph, apart from the shores of the Church in Africa, where the theology of Zephaniah is received, today we all live in a world threatened by war, terrorism, nuclear weapons, materialism and relativism. We are constantly confronted with all forms of uncertainties, including natural disasters, like the tsunami of South Asia, the hurricanes that devastated the southern part of the United States of Ag_lc][, nb_ l_]_hn Akocf[ [h^ H[cnc[h’m _[lnbko[e_m, jip_lns, ]ofnol[f gcmoh^_lmn[h^cha and secularism. If Zephaniah could actualize or adapt the ancient Judaism covenant-based theology of hope and earlier prophetic traditions of social justice, judgment, sin, punishment and salvation, relevant to his contemporaries, his theological message, especially of hope, in times of uncertainties, increasingly challenges our times and Sitz- im-Leben, as well (Dei Verbum, 12). Z_jb[hc[b’m nb_ifias \_]ig_m l_`l_mbingly applicable to our times, valuable to individuals and Christian communities, when we recall once again the exhortation the Fathers of the Vatican II (Gaudium et spes, 4) nb[n, ‚[n [ff ncg_m nb_ Cbol]b ][llc_m nb_ responsibility of reading the signs and of interpreting them in the light of the Gospel if it cm ni ][lls ion cnm n[me.‛ Tbcm n[me cm mo]b, qbc]b ch]fo^_m (G[co^cog et spes, 1) ‚nb_ dis and hope, the grief and anguish of the men of our time, especially of those who are poor or afflicted in any q[s.‛ Tbcm ][ff `il ]ihn_rno[fct[ncih i` Z_jb[hc[b’m nb_ifias cm [``clg_^ \s nb_ Pontifical Biblical Commission (1993,117-132; John Paul II, Redemptoris Missio, 52). The ]iggcmmcih i\m_lp_m nb[n ‚nb_ Cbol]b l_]_cp_m nb_ Bc\f_ [m [ Wil^ i` Gi^, [^^l_mm_^ binb ni cnm_f` [h^ ni nb_ _hncl_ qilf^ [n nb_ jl_m_hn ncg_“[]no[fct[ncih cm jimmc\f_ \_][om_ the richness of meaning contained in the biblical text gives it a value for all time and all Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 118 ]ofnol_m.‛ Bs ]ofnol_ b_l_, q_ ^l[q chmcabn `lig Af`l_^ L.Kl_i\_l [h^ Klyde Kluckhohn who once stated that: Culture (he said) consists of patterns, explicit and implicit, of and for behavior acquired and transmitted by symbols constituting the distinctive achievement of the human groups, including their embodiments in the artifacts: the essential core of culture consists of traditional (i.e., historically derived and selected) ideas and especially their attached values; cultural system may on the one hand, be considered as products of action, on other as conditioning influences upon further action(Dei Verbum, (Review of Concepts, 1952, 51, cf., Malina, NT World, 1993, 12). In other words, culture is a system of symbols relating to and embracing people, things and events that are socially symbolic; or in according to Malina, (NT World, 1993 12) ‚`cffcha j_ijf_, nbcham, [h^ _p_hnm qcnb g_[hcha [h^ p[fo_, g[echa nb_g g_[hcha`of ch such a way that all the members of the given group mutually share, appreciate, and live ion nb[n g_[hcha [h^ p[fo_ ch mig_ q[s.‛ K[nblsh T[hh_l (1997, 57) also believes that culture produces a commonality of beliefs, sentiments and presumes common stakes. Culture in this sense even goes beyond the boundary of ethnocentrism. Hence, the distinctiveness of cultural identity therefore, is neither a product of isolation nor a matter i` ‚om‛ p_lmom ‚nb_g.‛ In affirmation, Schreiter (Catholicity, 2002, 47-48; cf., Bevans, Models, 2004, Segovia and Tolbert, Reading from this Place, 1995), ^_jc]nm ]ofnol_, ‚[m j[nn_lh_^ msmn_gm (i` beliefs, values, rules) in which the various elements are coordinated in such a fashion as ni ]l_[n_ [ ohc`c_^ qbif_.‛ H_ [fmi mnl_mm_m nb_ cgjiln[h]_ i` [jjfscha \c\fc][f f_mmihm, including the texts of Zephaniah to every culture, and of interpreting Christ, the New Prophet and the Messi[b ]ihn_rno[ffs, ni _p_ls ]ofnol[f [h^ fc`_ mcno[ncih. S]bl_cn_l’m jichn on inculturation was an endorsement of the teaching of the Synod Fathers, who in 1995 stressed the particular importance of evangelization or inculturation, the process by which ‘][n_]b_mcm ‘n[e_m `f_mb’ ch nb_ p[lciom ]ofnol_m‛ (Jibh P[of II, Catechist Traddendae, 1379, cf., Ecclesia in Africa, 44). Ih]ofnol[ncih, nb_s mnl_mm_^ ch]fo^_m ‚nb_ ofncg[n_ nl[hm`ilg[ncih i` [onb_hnc] ]ofnol[f values through their integration in Christianity,‛ [m q_ff [m ‚nb_ chm_lncih i` Cblcmnc[hcns ch nb_ p[lciom mnl[n[ i` bog[h ]ofnol_m‛ (Ecclesia in Africa, 45). Z_jb[hc[b’m jlijb_]s `il_mb[^iqm nb_ Gii^ N_qm ch Cblcmn; ‚Jomn [m nb_ ‘Wil^ \_][g_ `f_mb [h^ ^q_fn [giha om‛ (Jh 1:14),’ mi nii nb_ Gii^ N_qm, the Word of Jesus Christ proclaimed to the nations, must take root in the life-situation of the hearers of the Word. Inculturation is precisely nbcm chm_lncih i` nb_ Gimj_f g_mm[a_ chni ]ofnol_m‛ (Ecclesia in Africa, 45-46). Therefore, Michael Ufok Udoekpo 119 Zephaniah is relevant to all cultures. In fact, those problems which confronted Zephaniah and his contemporaries with his response are not only paradigmatic to the church, but remain a huge challenge for the society today. Truly ancient Judah would have suffered massive destruction of its population, land and abuse of their fundamental human rights. Zephaniah brought them hope in the course their task of surviving, regaining and rebuilding their rural farming population, as well as its moral social, political and religious structures (Sweeney, Zephaniah, 189). Zephaniah also announced his theology of the worship YHWH alone in the midst of the syncretism of Assyrian collaborators. It was risky to oppose such hegemony, since a prophetic opposition even of those Judeans, who collaborated with the enemies, was usually regarded as punishable opposition to Assyrian imperialism and military might. Tbom, Z_jb[hc[b’m jlijb_]s ]b[ff_ha_m om j[mnil[ffs. In ]b[ff_ha_m l_fcaciom ]iggohcnc_m of Africa and beyond. These pastoral problems range from the need to overcome divisions among various religious and tribal groups in overcoming poverty and promoting civil self- governing, that would eliminate corruption, and ensure social justice, peace and order (Udoekpo, Corruption,1994,16-49; Udoekpo, Limits,1999,17-83). Ecclesia in Africa has also rightly articulated these problems to include: increasing poverty, urbanization, international debt, arms trade, refugees and displacement of persons, oppression of women, ethnocentricity, war, tribal tensions, political instability and the violations of fundamental human rights (Ecclesia in Africa,35-38). These are challenges of the work of faith, the endurance of hope and the labor of love (1 Thess 1:1–5). Conclusion Ih qb[n q_ b[p_ ^cm]omm_^ nbom `[l, cn’s true that Zephaniah proclaimed the theology of unity of worship or of YHWH alone as the sovereign of all creation. This element of one God is found in many religions today, including, Judaism, Christianity, Islam and ATR. As discussed, Zephaniah, preached the theology of hope, faith, universalism, judgment, justice and punishment, covenant renewal and restoration of fortunes. These various [mj_]nm i` Z_jb[hc[b’m jlijb_]c_m [l_ ^_fcp_l_^ ch [ mchaf_ nb_ifiac][f j[]e[a_ i` nb_ Day of YHWH, with its discussed ecumenical and interreligious implications. Zephaniah as discussed has been consistent that YHWH is the King of Israel, and of the universe. His love influence extends to all the earth and penetrates the fabrics of all cultures. It is the center of all monotheistic religions, particularly Christianity, Islam and Jo^[cmg. Z_jb[hc[b’m l_f_p[h]_ ni _rcfc] [h^ jimn-exilic Judaism, Christianity, ATR, Islam and the Church, is reflected in the shared themes of future hope, monotheism between the OT and NT, which binds the two testaments together. The hope in YHWH Ecumenical, Ecclesiological and Interreligious Implications of the Prophecy of Zephaniah 1-3 120 preached by the prophets and Zephaniah is fulfilled and made anew in Jesus, the Savior and Lord of the Universe. Zephaniah is ever relevant to the Church and people of all cultures, especially African communities and beyond. This is true, since the discussed problems addressed by Zephaniah take on new forms in poverty, war, syncretism, divisions, political instability, religious discrimination, disrespect for one another. Others are threats of nuclear weapons, secularism, relativism and abuse of fundamental human rights of some people in different cultures today. Hence, the ecumenical and interreligious relevance of this work is indisputable, as evident in the ecumenical, ecclesiological and inspiring, discussed documents that shaped the final form of the teachings of the Vatican II and other cited ecclesiastical documents throughout this paper. 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