Renowned theologian Apostle Abel Damina has ignited theological debate by contesting the widely accepted narrative that Jesus Christ was crucified on Good Friday, asserting instead that biblical chronology points to a Wednesday crucifixion.
During a recent sermon, Damina argued that the traditional Friday timeline conflicts with scriptural accounts requiring three full days and nights between Jesus’ death and resurrection.
Citing Matthew 12:40, which compares Jesus’ burial period to Jonah’s three days and nights in the whale’s belly, Damina stated, “If Jesus died on Friday, then it will not be three days. Friday to Sunday—is that three days?” He emphasized that a Friday crucifixion would only account for two nights, falling short of the biblical prophecy. Instead, Damina proposed a Wednesday evening death, aligning with a Jewish observance he termed the “High Mass,” followed by a Sunday resurrection to fulfill the three-day requirement.
While acknowledging Ghana’s recognition of Good Friday as a public holiday, Damina clarified that the commemoration should not be conflated with historical accuracy. “It’s a holiday, not a celebration of his death and burial, because the calculation doesn’t add up,” he said. His critique revisits longstanding scholarly disputes over Holy Week chronology, including debates about Passover dating and Gospel interpretations.
Damina’s argument echoes niche theological perspectives that prioritize literal readings of biblical timelines. Historians have long grappled with reconciling Gospel accounts, with some proposing a Thursday crucifixion to accommodate Sabbath observances. However, Damina’s focus on the “three nights” distinction sharpens scrutiny of textual consistency, challenging congregational traditions entrenched over centuries.
The debate underscores broader tensions between religious practice and academic analysis, particularly in regions like West Africa, where vibrant faith communities increasingly engage with doctrinal scholarship.
While Damina’s view is unlikely to disrupt mainstream Easter observances, it highlights the evolving dialogue between scriptural literalism and cultural ritual. For many believers, the symbolic resonance of Good Friday transcends historical precision, serving as a cornerstone of spiritual reflection.
Yet Damina’s intervention reinforces the dynamic interplay of faith, history, and tradition a reminder that even ancient narratives remain subject to reinterpretation in the pursuit of doctrinal coherence.
