Academic literature on the topic 'African Christian Theology (Contextual Theology)'
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Journal articles on the topic "African Christian Theology (Contextual Theology)"
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Yates, Hannelie, and Ignatius Swart. "The Rights of Children: A New Agenda For Practical Theology in South Africa." Religion and Theology 13, no. 3-4 (2006): 314–40. http://dx.doi.org/10.1163/157430106779024635.
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AbstractThe aim of this article is to give prominence to the rights of children as a new agenda for Practical Theology in South Africa. Adopting a distinctly contextual approach, the article takes a critical look at the problematic situation of children in present-day South Africa and then focuses attention on the emergence of a children's rights agenda, both internationally and in South African society. A discussion of these aspects leads the authors to address pertinently the issue of Christian theology's complementary role in the children's rights agenda, which, however, is problematised in the light of theology's one-sided and limited involvement thus far in the issue of children. It is argued that a practical theological paradigm – in which a praxis of liberation, change and transformation is of prime importance – should reflect an active involvement in the children's rights agenda. In the light of the special realities of South African society, the importance of meeting distinct contextual and hermeneutical challenges is stated as condition for an effective practical theological involvement in the problematics of the rights of children.
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Oduor, Peter Lee Ochieng. "Christological Contextualization as a Parameter to Strengthen Theology Formulation and Enhance Christian Evangelization in Africa." East African Journal of Traditions, Culture and Religion 3, no. 2 (September 14, 2021): 58–78. http://dx.doi.org/10.37284/eajtcr.3.2.411.
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The quest for a contextual African Christianity is one that theological scholarship in Africa should be keen to formulate and construct if the Christian message is to gain the much-needed impact and transformational agenda that will facilitate the process of evangelization of the continent. This is because our theological discourse must be incarnational in theology and methodology. Our study endeavours to submit a contribution in this solemn expedition through an emphasis on the necessity of a contextualized Christology that is cognizant of the African realities and heritage to make the message of Christ be at home to the indigenous African audience. This calls for a paramount understanding of the history of the African people, the African primal religions and most importantly the African culture. The Understanding of these critical issues that together construct the identity of the African will enable the presenter of the Christological message to present the person of Christ that is relevant and addresses the perennial problems that are faced by African communities. This will in the long run make the African to be persuaded to the need to establish a relationship with Christ who is to him a friend or family, Mediator or Ancestor per excellence, Life giver or Healer, and Leader per excellence. These are the realities that Africans would be quick to identify and associate with. To accomplish this, the study observed the significance of the doctrine of Christology in the theological framework; it explored the means with which Christology was administered in Africa in the past. We were able to tackle the subject of Christological Contextualization by observing matters sources and methodology of African Christology and building on the same towards the models that are favourable to Christology in Africa
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Vähäkangas, Mika. "Negotiating Religious Traditions — Babu wa Loliondo’s Theology of Healing." Exchange 45, no. 3 (August 17, 2016): 269–97. http://dx.doi.org/10.1163/1572543x-12341404.
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Retired Lutheran pastor Ambilikile Mwasapila became the most celebrated healer in Eastern Africa for half a year in 2011. His healing consists of an herbal potion, brewed according to the recipe he got from God in dreams. According to Rev. Mwasapila, the potency of the medicine stems from the presence of the Word of God in it. It is efficient only when administered by him. He perceives himself as a prophet called by God to alleviate sufferings of humankind in a world pestered by illnesses sent by Satan. His theology of healing has clear Lutheran sacramental theological elements combined with views from African traditional medicine and Christian charismatic faith healing. His cosmology is deeply rooted in African views of the spirit world interpreted through Pentecostal-charismatic demonology. The ideas underlying his ministry can be seen as an oral charismatic Lutheran contextual theology lived out in practice.
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Fraley, Austin. "Unheard Voices from the Global South." Review & Expositor 115, no. 2 (May 2018): 270–73. http://dx.doi.org/10.1177/0034637317749194.
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In an attempt to include voices from the Global South, many Westerners hear only reflections of their own voices, voices that easily fit within the framework of Western theology, such as Liberation theology. Not only does this give the false impression of a “global theology” but it does the very same thing a blatantly colonial practice has done in the past, this time unseen. Many western liberals and conservatives are guilty of equating African conservatism to American conservatism, which results in an unhelpful caricature of African Christians. African contextual theology does not emphasize reconsidering traditional interpretations of scripture, but making theology and scripture relevant to African problems and situations. The voices most relevant to the controversies between South and West are often the voices most overlooked. The debate about homosexuality in Africa frequently features gay Western voices but gay African voices are missing from almost all sources. Many Westerners feel that African churches are simply homophobic, viewing their claim that the issue of homosexuality is irrelevant in Africa as a dishonest motivation for their opposition. Many Africans, however, feel that it is an issue they are being forced to discuss at the expense of more pressing issues in their own context, such as confronting African Traditional Religions. My intention here is not to come down on one side of the debate between the West and the Global South, but rather to highlight the dissonance between what we hear about the Global South and the realities on the ground. If we are going to claim that we need to hear all voices, let it be all voices.
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Kim, Kirsteen. "Missiology as Global Conversation of (Contextual) Theologies." Mission Studies 21, no. 1 (2004): 39–53. http://dx.doi.org/10.1163/1573383041154366.
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AbstractMissiology and contextual theology are related but not equivalent. Missiology arose from the study of mission activity in the former mission fields of Africa, Asia and Latin America but has come to be understood as the study of the mission of God in the whole world in which the church participates. Global and cross-cultural perspectives are essential to missiology and these challenge all theological parochialism. There is a danger that contextual theology degenerates into relativism, but in mission all theologies are challenged to recognize their own contextuality and at the same time their common Christian confession. Grounded in an understanding of missio Dei that includes a creation theology of the Holy Spirit, missiology can and should affirm contextual theologizing while encouraging and facilitating theologians from different contexts to pursue a global conversation. "Conversation" is preferred over "dialogue" because there are many partners from around the world, various means of conversing, and widely varying access to social power among the participants.
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Fape, Michael O. "National Anglican Identity Formation: An African Perspective." Journal of Anglican Studies 6, no. 1 (June 2008): 17–30. http://dx.doi.org/10.1177/1740355308091383.
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ABSTRACTAfrica played a prominent role in the formation of earliest Christianity not least in the persons of Cyprian of Carthage and Augustine of Hippo. The Anglican heritage is considered through the experience of the Yoruba people in south-west Nigeria through whom christian faith came to the rest of Nigeria. The Anglicanism which came to the Yoruba was evangelical through the Church Missionary Society, though a key role was played by liberated slaves from Sierra Leone. Contexts in which the gospel is proclaimed and the way it is expressed may change, yet the contents of the gospel do not. A contextualized curriculum thus includes key courses such as biblical studies and systematic theology. It also includes contextual subjects such as African traditional religions and Islam and Christianity. The Church of Nigeria has thus undertaken a thorough review of the curriculum to adequately represent this kind of contextualized theology.
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Haddad, Beverley. "Reflections on the Church and HIV/AIDS." Theology Today 62, no. 1 (April 2005): 29–37. http://dx.doi.org/10.1177/004057360506200104.
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The church in South Africa faces a new challenge—the HIV/AIDS pandemic, which claims the lives of people in its communities and congregations every day. Until recently, the church remained silent or, worse still, adopted a theology that contributed to the stigma and discrimination faced by those who are HIV-positive. Increasingly, this theology is being questioned, as church leaders take a more positive public stance on education, prevention, care, support, and lobbying for treatment. Yet a mainstream, contextual theology that acknowledges and supports people living with HIV/AIDS, offering them Christian hope and acceptance, still remains to be formulated for South Africa.
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Flanagan, Brian P. "Communion Ecclesiologies as Contextual Theologies." Horizons 40, no. 1 (June 2013): 53–70. http://dx.doi.org/10.1017/hor.2013.38.
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This article argues that the predominance of communion language in ecclesiology in the past fifty years frequently functions as another instance of the universalization of a theological position rooted in a particular, dominant context—the fragmented, post-traditional world of the late twentieth-century West. First, it briefly discusses the concept of a contextual theology. It then traces three of the major contexts in which communion ecclesiology developed: the ecumenical movement and its desire for a new language of Christian unity, the Roman Catholic community's desire for language pointing to the spiritual/theological reality of the Christian church, and the broader cultural context of fragmentation and real or perceived disintegration of community found in late-modern Western societies. Finally, the article looks at some examples of ecclesiological reflection occurring outside of the dominant consensus of communion ecclesiology: the work of José Comblin in Latin America, and that of Elochukwu Uzukwu and other theologians of the church in African contexts.
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Haspel, Michael. "Christian Sexual Ethics in a Time of HIV/AIDS – A Challenge for Public Theology." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 480–501. http://dx.doi.org/10.4102/ve.v25i2.282.
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HIV/AIDS poses an enormous challenge for the Christian church in Africa. Though many congregations engage in practical social programmes addressing the medical and social problems related to HIV/AIDS often there is no adequate theological concept dealing with HIV/AIDS. This article argues that starting from biblical insights and Christian anthropology in the current situation a contextual theology adressing HIV/AIDS and a respective sexual ethics have to be developped which enables hristians to live responsibly in a time of HIV/AIDS without demonising sexuality. This, in turn, could contribute to the ethical discourse in civil society and thus foster the development of a public theology.
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Kanu, Ikechukwu Anthony. "Igwebuike theology of Ikwa ogwe and the inculturation of the gospel message." OGIRISI: a New Journal of African Studies 16 (October 2, 2020): 15–28. http://dx.doi.org/10.4314/og.v16i1.2.
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This piece on Igwebuike theology of Ikwa Ogwe has attempted at building a bridge between two conflicting inheritances or worldviews of the African Christian: the western heritage and the heritage of his or her ancestors. The researcher attempted doing this with maturity and creativity, and without destabilizing the wholeness of the African Christian. It defined Igwebuike theology contextually, and the Igwebuike concept of culture as a preparation for the gospel, basing this on Clement of Alexandria’s Stromata. This created a basis for an Igwebuike theology of Ikwa Ogwe. It argued that until this bridge is built, the Word of God cannot be effectively communicated- in such a way that the people hearing the Word understand who they are and who others are. It observed that communicating the Gospel without building a bridge would rather take people away from themselves, thus, creating a problem of identity. It discovered that the major task of the gospel message, which is the transformation of worldviews and conceptual systems would not be adequately achieved without Ikwa Ogwe. Igwebuike theology of Ikwa Ogwe, therefore, emphasizes identifying with the people and communicating the message through their categories. The purpose of this study is to make a contribution to the ongoing efforts at resolving the cross-cultural conflicts of the missionary era. The theoretical framework employed is the Igwebuike holistic and complementary understanding of evangelization and culture, which focuses on the bigger picture of reality and believes that all parts of reality are interconnected.
Keywords: Igwebuike, Theology, Ikwa Ogwe, Missionary Enterprise, Culture, Conflicts
Dissertations / Theses on the topic "African Christian Theology (Contextual Theology)"
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Oyemomilara, Cornelius. "Towards a contextualization of worship : a challenge to the Nigerian Baptist Convention." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/towards-a-contextualization-of-worship-a-challenge-to-the-nigerian-baptist-convention(0f77a96e-79eb-4bc4-bc5d-8fe59104f646).html.
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The worship service of the Yoruba Baptist Churches of the Nigerian Baptist Convention reflects the Western ways of life. The Nigerian Baptist pastors are oriented from the seminary where suits and ties are the official dress for ministration, the teaching of theology is Western oriented, many of the worship services are conducted in English language, most brides and bridegrooms often put on Western clothes during their wedding ceremonies and Western music and musical instruments are used to the detriment of the indigenous ones. Most of the African ways of life are not encouraged. Consequently, the worshippers are alienated, confused, disoriented and dissatisfied. This alienation is the result of what I describe in this research as ‘psychological slavery’.In this research, I argue that the Yoruba Baptist Christian of Nigeria, like other tribes in the world, have their cultural heritage which ought to be used in the place of the foreign elements/materials of worshipping the Lord. Some of the elements/materials I emphasize in this research include akara (local cake) and sobo drink (juice extracted from Hibiscus sabdariffa) in the place of bread and wine for Eucharist, indigenous clothes for the pastors and couples in the place of Western clothes during ministration and the wedding service respectively, indigenous music and musical instruments, oriki Olodumare (God praise-name) and the use of the Yoruba command-language in prayer. The aim of this thesis is to propose a contextual form of worship whereby the Yoruba Baptist Christians have a holistic worship fulfilled within their socio-religio-cultural context.
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Rodriguez, Miguel. "Confrontational Christianity: Contextual Theology and Its Radicalization of the South African Anti-Apartheid Church Struggle." Master's thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5466.
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This paper is intended to analyze the contributions of Contextual Theology and Contextual theologians to dismantling the South African apartheid system. It is intended to demonstrate that the South African churches failed to effectively politicize and radicalize to confront the government until the advent of Contextual Theology in South Africa. Contextual Theology provided the Christian clergy the theological justification to unite with anti-apartheid organizations. Its very concept of working with the poor and oppressed helped the churches gain favor with the black masses that were mostly Christian. Its borrowing from Marxist philosophy appealed to anti-apartheid organizations. Additionally, Contextual theologians, who were primarily black, began filling prominent leadership roles in their churches and within the ecumenical organizations. They were mainly responsible for radicalizing the churches and the ecumenical organizations. They also filled an important anti-apartheid political leadership vacuum when most political leaders were banned, jailed, or killed.ID: 031001426; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Adviser: Ezekiel Walker.; Title from PDF title page (viewed June 19, 2013).; Thesis (M.A.)--University of Central Florida, 2012.; Includes bibliographical references (p. 142-149).
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Crowder, Roy B. "Towards a theology of story : an experiment in contextual theology." Master's thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/15875.
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Bibliography: pages 261-275.This study examines the role of story in the Christian proclamation. It focusses upon the dynamic of story which unites praxis and language in a single message. There are four stages of argument. The First Part examines the hermeneutic problem especially as discussed in the work of Gadamer, Palmer, Robinson, Funk and others writers on the so-called New Hermeneutic. Their views are set against the perspective of liberation and contextual theologies from Cone, Segundo, and Miguez Bonino amongst others. The impact of social praxis and context on communication and interpretation is examined. Its importance as a barrier to the translation of the whole dynamic of the gospel proclamation is stressed. Part Two examines Jesus parables and acted parables. The data comes from two sources: the dominant form-critical approach to parables as exemplified by Jeremias or Crossan, in which the situation behind the text is examined. Second is the recent sociological approach to the practice of Jesus taken by such scholars as Theissen or Echegaray. The approach to this data comes from an analysis of the "history of the transmission of the tradition", a concept developed by Pannenberg from the work of Rentdorf and Von Rad. It provides a series of categories through which the data is examined. The dynamic of story is shown in the unity of actions. Function and structure in the parabolic stories and The Third Part surveys the role of story as a category in contemporary theology. First, the approach of narrative theology is cosidered as in the work of Stroup, McClendon, McFague and others. Then the role of story in Third World theological reflection on liberation struggles is described. Examples are drawn mainly from Asia (China, Korea and the Philippines). The Latin American debate about such cultural forms is briefly reviewed. Lastly the role of story in some British contextual theology is discussed. The dynamic of story is discovered in the function and impact of stories in theological reflection in the struggle against oppressive situations. Part Four briefly notes the perspective of critical theorists, like Habermas, on hermeneutics. Finally an attempt is made to tell stories of theological reflection on domination as a practical exercise illustrating the theoretical themes of the study. The impetus for the study arises from two periods of practical experience. One of some ten years duration, was work in British inner city ministry and theological training, in a context where community groups were struggling against many manifestations of urban stress. The second period, of about half a year, was an exposure to the conditions of life in rural (communal lands) and urban (high density residential area) Zimbabwe, as a visitor to the Methodist Church. In both instances stories were a vital means of communication about the most important things.
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Parker, Anthony B. "The doctrine of revelation in African Christian theology." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Ngong, David Tonghou. "Rethinking the Other in Contemporary African Christian Theology." Bulletin of Ecumenical Theology, 2011. http://digital.library.duq.edu/u?/bet,274.
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Molyneux, K. Gordon. "African Christian theology : processes of theological reflection in Zaire." Thesis, SOAS, University of London, 1988. http://eprints.soas.ac.uk/28454/.
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African Christian Theology' represents attempts on the part of African Christians to 'own' their theological reflection, rather than borrow it from others. This in turn means taking seriously their African heritage or 'identity'. Chapter 1 of the thesis examines the theological quest in the broader context of political, educational, literary, and religious factors in sub-Saharan Africa. All of these fields display a parallel search for 'personhood', a determination to move from being object to being subject. Considerable attention is paid to the causes and dynamics of religious Independency. 'African Theology' has not emerged from the Independent churches, but it is sympathetic to their cause and has taken up theologically some of their concerns. The remaining three chapters of the thesis are devoted to the one country of Zaire, and more specifically, to three contrastive 'styles' of theological reflection. It is the argument of the thesis that 'theologizing' is done in a wide range of sectors of society. Chapter 2 examines the most prominent and (to the West) most familiar of these processes of theologizing, - the academic and literary one. Selected to Illustrate this process is Kinshasa's Faculty of Catholic Theology. Reflecting the Faculty's historical links with the rigorous academic standards of its mother-university Louvain (Belgium), it has achieved international recognition as one of Black Africa's foremost centres of research and was at the centre of the debate on 'African Theology' in the 1960s. The Faculty's emphasis on publication has contributed significantly to the influence of the institution. Academic research and publication might constitute the most prestigious sector of the theological process, and the most 'exportable' in the international literary world, but It represents only a small part of the total scene of African Christians expressing and communicating their beliefs. Chapter 3 looks to the other end of the spectrum as it explores the area of 'oral theology' illustrated by the 'inspired' hymns of the Kimbanguist Church. The distinct characteristics of orality as opposed to literacy are considered. The oral sphere does not lend itself to neat, logical analysis as does the academic sector, yet it lies closer to the heart of spirituality, and to overlook it is to neglect a major aspect of African Christianity. Finally, Chapter 4 explores an experiment in Protestant contextual theologizing in North-East Zaire: seminars designed to effect an interaction between the gospel and contextual Issues. Involving participants who combined some theological background with close acquaintance with the 'grassroots' scene, these 'Gospel and Culture Seminars' might be placed somewhere between the oral and literary spheres. From this 'broad-spectrum' understanding of the total theological picture, the Conclusion seeks to draw out implications for theology Itself, for theological education, and for theological educators in Africa today.
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Odozor, Paulinus I. "Thoughts On African Christian Theology Of Marriage And Sexuality." Bulletin of Ecumenical Theology, 1994. http://digital.library.duq.edu/u?/bet,475.
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Ritchie, Ian. "African theology and social change : an anthropological approach." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41148.
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The dissertation documents the rise of African Christian theology in anglophone and francophone Africa, exploring the possibility that following the development of the two long-recognized phases of "adaptation" and "incarnation" there has been a "third phase." In the period since 1980 we find an explosion into theological diversity and maturity, marked by serious wrestling with all the social problems facing Africans in contemporary African life. Since 1980 there is a proliferation of new Christological paradigms, and increased inter-religious tensions have brought new urgency to inter-faith dialogue, with a growing number of theological responses. An explosion in the numbers of African women theologians brings a new voice on women's roles. Economic and ecological crises bring increasing reflexion on justice, peace and the integrity of creation.The paradigmatic diversity is strongly linked with changes in the concrete social conditions in which the various theologians live. This discovery confirms the thesis that theology in Africa is always related to social context.
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Sakuba, Xolani Sherlock-Lee. "The relationsthip between sin and evil in African Christian theology." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=init_9071_1177918844.
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Classic Christian theology regards evil as the product of sin, the emphasis in traditional African religion and culture is on human sin as the result of evil forces. This thesis investigated the way in which African Christian theologians understand the relationship between sin and evil. The question, which was addressed was, does sin lead to evil or evil lead to sin.
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Kombo, James Henry Owino. "The doctrine of God in African Christian thought : an assessment of African inculturation theology from a trinitarian perspective." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51962.
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Thesis (DTh)--Stellenbosch University, 2000ENGLISH ABSTRACT: Christian faith knows and worships one God known in the Son and in the Holy Spirit. In his revelation, the Father is depicted as being from Himself, the Son as eternally begotten from the Father and the Holy Spirit as eternally proceeding from the Father and the Son. This is what Christian thought means by the doctrine of the Trinity. Although Christian orthodoxy holds the doctrine of the Trinity, the intellectual tools used to capture and convey it vary depending on the epoch, cultural context as well as availability of alternative intellectual images. This point is demonstrated well in Western Christianity. Western theologies exhibit three models of the doctrine of the Trinity: 'God as Essence', 'God as an absolute Subject', and 'God as Community in Unity'. These models can be explained by the influence of specific philosophical presuppositions preferred in certain contexts and at certain times. 'God as Essence' is constructed from the point of view of neo-Platonism, 'God as an absolute Subject' uses the infrastructure of German Idealism, while 'God as Community in Unity' recovers and applies the conceptual tools of the second-century Greeks. Taking note of the theological methodology of Western Christianity and recognising the intellectual resources in the African heritage, African inculturation theology has argued for the use of the conceptual framework of African peoples in the development of theology for African audiences. In an attempt to make a statement to the effect that African Negroes are not neo-Platonists, German Idealists or the Greeks of the second century, and to demonstrate that the African Negroes do have a different ontology that can be deciphered, interpreted, and systematized in one common way, African inculturation theology has posited a simple identity between the African notions of God and God known in the Christian faith. This research assesses and finds inadequate the notion of a simple identity between the African concepts of God and the Christian understanding of God. In view of this it appeals to African inculturation theology to critically and creatively deal with the African Christians' understanding of God. This call means at least two things. Firstly, Nyasaye, Mulungu, Modimo and so on are to function as the conceptual gates for the Christian view of God. This calls for 'Christianisation' of the African notions of God. Secondly, a 'Christianised' Nyasaye, for example, must for the Luo people mean God known in the Son and the Holy Spirit. The 'Christianised' Nyasaye must then make use of native metaphysics for the purpose of indigenising or grounding it in the cultural milieu of the situation of reception. To achieve this goal, this research has located and proposed the NTU metaphysics, which is used widely by African Negroes. According to this metaphysics, God is not just a static 'substance', an authoritarian 'absolute Subject', or a mere relationship; God is 'Great Muntu'. The Son is God because he derives wholly from the whole NTU of the only 'Great Muntu'. The Holy Spirit is God because he has the NTU shared by both the 'Great Muntu' and the Son. The Father, the Son and the Holy Spirit are persons because the 'genuine muntu' in them is the 'Great Muntu', who alone is the ultimate person. Thus the Father, the Son and the Holy Spirit are persons in the ultimate sense.
AFRIKAANSE OPSOMMING: Die Christelike geloof ken en aanbid een God in die Seun deur die Heilige Gees. In sy openbaring leer ons die Vader ken as synde uit Homself, die Seun as van ewigheidheid verwek deur Vader, en die Heilige Gees as van ewigheid uitgaande van die Vader en die Seun. Dit is wat die Christelike geloof bedoel met die leer van die Triniteit. Alhoewel die Christlike ortodoksie gekenmerk word deur die leer van die Triniteit, varieer die intellectuele vorm wat dit aanneem en waarin dit oorgedra word afhangende van die tydperk, kulturele konteks sowel as die beskikbaarheid van altematiewe intellektuele aparatuur. Laasgenoemde kom duidelik na vore in die geskiedenis van die Westerse Christenheid. In die geskiedenis van die Westerse teologie vertoon die leer van die Triniteit drie gestaltes nl. 'God as Essensie', 'God as absolute Subjek', en 'God as Gemeenskaap in Eenheid'. Dit hou verband met die voorkeur vir spesifieke filisofiese voorverondersellings in sekere kontekste en tye. 'God as Essensie' is die resultaat van neo-Platoniese voorveronderstellings, 'God as absolute Subjek' dra die kenmerke van die Duitse Idealisme, terwyl 'God as Gemeenskap in Eenheid' terggryp op en gebruikmaak van die konseptuele aparatuur uit die Griekse denke van tweede eeu. Na aanleiding van die teologiese metode van die Westerse Christendom en met erkenning van die intellectuele moontlikhede van die Afrika erfenis, argurnenteer die Afrika inkulturasie teologie ten gunste van die gebruik van Afrika konsepte vir die ontwikkeling van 'n teologie vir Afrika. In 'n poging om die eie en gemeenskaplike aard van die ontologie van Afrika in onderskeid van die neo-Platoniste, Duitse Idealiste en Griekse filosofie van die tweede eeu, aan te toon, het die Afrika inkulturasie teologie op 'n simplistiese wyse 'n identeit tussen Afrika Godsbeelde en die God van die Christelike geloof geponeer. In hierde navorsing word hierde identifikasie beoordeel en van die hand gewys. Derhalwe word 'n appel gemaak op die Afrika inkulturasie teologie om krities-kreatief om te gaan met die Afrika Christene se verstaan van God. Hierde oproep het ten minste twee implikasies. In die eerste plek moet Nyasaye, Mulungu, Modimo, ens. dien as konseptuele poorte vir die Christlike Godsverstaan. Dit impliseer 'n 'Christianisering' van die Afrika Godsbeelde. Tweedens bring dit mee dat 'n 'gechristianiseerde' Nyasaye by voorbeeld, vir Luo volk impliseer dat God geken word in die Seun en die Heilige Gees. Vervolgens moet gebruik gemaak word van inheemse metafisika met die oop op die verinheemsing of fundering van hierdie 'gechristianiseerde' Nyasaye in die kulturele milieu van die resepsie gemeenskap. Om hierdie doel te bereik, word in hierde studie gebruik gemaak van die NTU metafisika, wat algemen in Afrika voorkom. Volgens hierde metafisika is God nie net 'n statiese 'substansie', n' outoritere 'absolute Subject' of 'n blote relasie nie, maar God is die 'Groot Muntu'. Die Seun is God omdat Hy volkome uitgaan uit die totale NTU van die enigste 'Groot Muntu'. Die Heilige Gees is God omdat Hy die NTU het wat die 'Groot Muntu' en die Seun gemeenskaplik besit. Die Vader, die Seun en die Heilige Gees is persone omdat die 'egte muntu' in hulle die 'Groot Muntu' is, wat allen die absolute persoon is. Derhalwe is Vader, Seun en Heilige Gees persone in absolute sin.
Books on the topic "African Christian Theology (Contextual Theology)"
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Contextual theology: Voices of West African women. Delhi: Indian Society for Promoting Christian Knowledge, 2010.
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Muthoka, Peter Silleter. Akamba theology compared to Christian theology. Berlin: Viademica-Verlag, 2006.
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Mbefo, Luke Nnamdi. Christian theology and African heritage. Onitsha, Nigeria: Spiritan Publications, 1996.
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African Christian theology: Illusion and reality. Bukuru, Plateau State, Nigeria: African Christian Textbooks, 2008.
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Christian theological responses: Contemporary contextual concerns. New Delhi: Christian World Imprints, 2014.
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Martin, Ott, ed. African theology in images. Blantyre, Malawi: Christian Literature Association in Malawi, 2000.
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Doing African Christian theology: An evangelical perspective. Nairobi: Evangel Pub. House, 1987.
Find full textBook chapters on the topic "African Christian Theology (Contextual Theology)"
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Ilo, Stan Chu, and Idara Otu. "Mapping a Contextual Theology of African Migration." In The Church, Migration, and Global (In)Difference, 265–87. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54226-9_15.
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