Academic literature on the topic 'African Christian Worship ; African Christian Theology (Contextual Theology)'
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Journal articles on the topic "African Christian Worship ; African Christian Theology (Contextual Theology)"
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Fape, Michael O. "National Anglican Identity Formation: An African Perspective." Journal of Anglican Studies 6, no. 1 (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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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 (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 (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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Flanagan, Brian P. "Communion Ecclesiologies as Contextual Theologies." Horizons 40, no. 1 (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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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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Weld, Emma L. "‘Walking in the light’: the Liturgy of Fellowship in the Early Years of the East African Revival." Studies in Church History 35 (1999): 419–31. http://dx.doi.org/10.1017/s0424208400014182.
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During a Christmas convention at Gahini mission station in Rwanda in 1933, a large number of people publicly confessed their sins, resolved to turn from their present beliefs and embraced the Christian Faith. From then on, missionaries of the Ruanda Mission wrote enthusiastically to their supporters in Britain of people flocking into churches in South-West Uganda and Rwanda, of ‘changed lives’, of emotional confessions followed by ‘tremendous joy’, and of the spontaneous forming of fellowship groups and mission teams. Ugandans working at Gahini saw an opportunity for ‘waking’ the sleeping Anglican Church in Buganda and elsewhere which had, they believed, lost its fervour. Following in the tradition of the evangelists of the 1880s and 1890s they travelled vast distances to share their message of repentance and forgiveness with others. This was the beginning of the East African Revival, long prayed for by Ruanda missionaries and the Ugandans who worked alongside them. Max Warren, General Secretary of the Church Missionary Society, writing in 1954 when the Revival was still pulsating through East Africa, perceived the revival phenomenon as ‘a reaffirmation of theology, a resuscitation of worship and a reviving of conscience … for the church’. All three were in evidence from the early years of the East African Revival, but perhaps the most dramatic change was the form taken by the ‘resuscitation of worship’.
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Weisenfeld, Judith. "“The Secret at the Root”: Performing African American Religious Modernity in Hall Johnson's Run, Little Chillun." Religion and American Culture: A Journal of Interpretation 21, no. 1 (2011): 39–79. http://dx.doi.org/10.1525/rac.2011.21.1.39.
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AbstractFrancis Hall Johnson's (1888–1970) work to preserve and promote Negro spirituals places him among the twentieth century's most influential interpreters of African American religious music. Johnson was most closely associated with Marc Connelly's 1930 Pulitzer Prize-winning play, The Green Pastures, for which he served as musical arranger and choral conductor. His participation in this production, which became a lightning rod for discussions about the nature of black religious thought, made him sharply aware of the complex terrain of popular culture representations of African American religious life for the consumption of white audiences. This article examines Johnson's 1933 “music-drama,” Run, Little Chillun, through which he hoped to counter the commonly deployed tropes of African Americans as a simple, naturally religious people. Moderately successful on Broadway, the production did particularly well when revived in California in 1938 and 1939 as part of the Federal Theatre and Federal Music projects.Most critics found Johnson's presentation of black Baptist music and worship to be thrillingly authentic but were confused by the theology of the drama's other religious community, the Pilgrims of the New Day. Examining Johnson's Pilgrims of the New Day in light of his interest in Christian Science and New Thought reveals a broader objective than providing a dramatic foil for the Baptists and a platform for endorsing Christianity. With his commitment to and expertise with vernacular forms of African American religious culture unassailable, Johnson presented a critique of the conservative tendencies and restrictive parochialism of some black church members and leaders and insisted on the ability of the individual religious self to range freely across a variety of spiritual possibilities. In doing so, he presented “the secret at the root” of black culture as not only revealing the spiritual genius of people of African descent but also as offering eternal and universal truths not bound by race.
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Shelley, Braxton D. "“I Love It When You Play that Holy Ghost Chord”: Sounding Sacramentality in the Black Gospel Tradition." Religions 11, no. 9 (2020): 452. http://dx.doi.org/10.3390/rel11090452.
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This essay argues that the distinctive aesthetic practices of many African American Christian congregations, indexed by the phrase “the Black gospel tradition”, are shaped by a sacramentality of sound. I contend that the role music routinely plays in the experience of the holy uncovers sanctity in the sound itself, enabling it to function as a medium of interworldly exchange. As divine power takes an audible form, the faith that “comes by hearing” is confirmed by religious feeling—both individual and collective. This sacramentality of sound is buttressed by beliefs about the enduring efficacy of divine speech, convictions that motivate the intensive character of gospel’s songs, sermons, and shouts. The essay begins with a worship service from Chicago, Illinois’ Greater Harvest Missionary Baptist Church, an occasion in which the musical accompaniment for holy dancing brought sound’s sacramental function into particularly clear relief. In the essay’s second section, I turn to the live recording of Richard Smallwood’s “Hebrews 11”, a recording that accents the creative power of both divine speech and faithful utterances, showing how reverence for “the word of God” inspires the veneration of musical sound. In the article’s final move, I show how both of the aforementioned performances articulate a sacramental theology of sound—the conviction that sound’s invisible force brings spiritual power to bear on the material world.
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Magezi, Christopher, and Jacob T. Igba. "African theology and African Christology: Difficulty and complexity in contemporary definitions and methodological frameworks." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4590.
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There is an ongoing challenge in defining African theology because of two important reasons: (1) the quest for a definitive African theology is a fairly recent pursuit and (2) the vastness and diversity of the African continent. Given this, this article presents the complexity of defining African theology and its methodological approaches through a background sketch of the development of African theology. Regardless of many definitions of African theology and its purposes, the article acknowledges African Christian theology as theology that should be derived from the interplay between Scripture, Christian tradition and African cosmology. In deriving theology from the aforementioned aspects, African theology should also seek to develop contextual African theologies with global relevance. In this way, African theology can claim its space in the universal church. Although we are conscious of the values and challenges associated with the task of doing African theology, we argue for its necessity. We further argue that if the centrality of Scripture is maintained in the African theological endeavour, it will cause African theologies to have some shared reference point with other Christian theologies and hence engaging globally, while contributing unique African perspectives to global theological discourse.
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Van Eck, Ernest. "The Word is life: African theology as biblical and contextual theology." HTS Teologiese Studies / Theological Studies 62, no. 2 (2006). http://dx.doi.org/10.4102/hts.v62i2.359.
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This article reflects on the development of African theology from its beginning up to the end of the twentieth century. A critical assessment of this development and the current state of African theology is given. The future and possible shortcomings of African theology are also discussed. It is argued that for African theology to make a difference in a multi-cultural and multi-contextual Africa, it should consider being contextual and Biblical. For Christians the Word means life, is life, and promises life in its fullness. If African theology purports to be Christian, this should also be one of its premises.
Dissertations / Theses on the topic "African Christian Worship ; 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.<br>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).<br>M.A.<br>Masters<br>History<br>Arts and Humanities<br>History
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Mqala, Lieberman Mxolisi. "An assessment of African Christian beliefs in ancestors in view of a responsible interpretation of 1 Corinthians 8:4-6 within the South African context." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49744.
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Thesis (MPhil)--Stellenbosch University, 2003<br>ENGLISH ABSTRACT: The object of this study is to assess African Christian beliefs in ancestors in lieu of a
responsible interpretation of 1 Corinthians 8 :4 - 6. Warranting this assessment is the
confusion that arises from the perception that African beliefs in ancestors and the
tenets of Christian faith are compatible. Scriptural teaching seems to address the
question of "ancestral worship" and does seem to portray it as something mutually
exclusive to the tenets of Christian faith. Some of the authors cited in the thesis attest
to this, and others seem to be rising in defence of "ancestor worship" by
accommodating it without any problem on the same level as Christianity. Syncretism
arises in the desire to strike a compromise between the two religions and allow
African Christians to practise "ancestor worship" whilst confessing to be Christians at
the same time.
The selected text, ] Corinthians 8: 4-6, will be the centre of the assessment into the
practice of "ancestor worship" by African Christians. This is because it contains a
passage where Paul addresses the issue of food dedicated to idols. Paul's resolution of
the issue - with his intention of maintaining harmony in the church and in the spirit of
love - seems to accommodate the eating of meats offered to idols, but encourages
abstinence in consideration of the weak. This principle of love may seem to bring
accommodation, yet after a rigorous discussion the thesis concludes that the text still
excludes the worship of idols. "Ancestor worship" is in this thesis seen to be within
the given definitions of idolatry as it involves the sacrificing of meats and foods to
ancestors and the deceased.
In the final analysis the quest for a solution to ancestor beliefs and practices by
African Christians challenges the Church to focus on a responsible interpretation of
Biblical texts, and in such a way that it would bring light as to whether ancestor
beliefs and practices are in continuation with Biblical perspectives or not.<br>AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om Afrika-Christene se opvattings met betrekking tot
hul voorouers aan die hand van 'n verantwoorde verstaan van 1 Korintiers 8:4-6 te
evalueer. Die studie is genoodsaak deur verwarring oor die vraag of die beginsels en
praktyke van "voooroueraanbidding" met die Christelike geloof versoen kan word.
Vol gens die studie blyk dit dat die gekose teks die vraag van "vooroueraanbidding"
aanspreek, en wel as onversoenbaar met die wesensaard van die Christelike geloof.
Sommige van die bronne waarna die tesis verwys, onderskryf hierdie standpunt,
terwyl ander "vooroueraanbidding" verdedig en probleemloos op dieselfde vlak as die
Christelike geloof akkommodeer. Die gevolg is dat sinkretisme ontstaan as 'n kornpromis
tussen die twee perspektiewe, wat dit vir belydende Afrika-Christene moontlik
maak om "vooroueraanbidding" te bedryf.
1 Korintiers 8:4-6 vonn die kemgesigspunt vanwaar die praktyk van "vooroueraanbidding"
deur Afrika-Christene geevalueer word. In die gedeelte bespreek Paulus
die vraag of Christene voedsel mag eet wat aan afgode gewy is. In die lig van sy
bedoeling om 'n gees van liefde en eenheid in die gemeente aan te moedig, laat hy
ruimte vir Christene se vryheid om afgodsvleis te eet, maar beveel aan dat dit ter wille
van swakkeres in die geloofliefs gelaat moet word. Hoewel die liefdesbeginsel ruimte
mag laat vir die akkommodering van "vooroueraanbidding", kom die tesis 11<'1 indringende
bespreking tot die slotsom dat I Korintiers 8:4-6 dit as 'n opsie vir Christene
uitsluit, "Vooroueraanbidding" word hier gedefinieer as afgodery, aangesien dit die
offerande van vleis en ander kos aan voorouers en afgestorwenes insluit.
Om enigsins 'n oplossing vir die probleem van "vooroueraanbidding" deur Afrika-
Christene te vind, vra in die finale instansie dat kerke sal fokus op 'n verantwoorde
interpretasie van die Bybel, wat sal kan aandui of sodanige geloofspraktyke 'n
voortsetting van Bybelse perspektiewe is al dan nie.
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Sutcliffe-Pratt, Daniel John. "An exploration of Groome's shared praxis approach as contextual Christian education within a South African Baptist township church." Thesis, 2015. http://hdl.handle.net/10500/19657.
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Segami, Tom Mogorogi. "African spirituality set in a context of Batswana Christians." Thesis, 2008. http://hdl.handle.net/10500/3174.
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In transmitting the Gospel, Western missionaries passed on their portrayal of Christ as a European. Conversion to Christianity was aimed more at promoting Western cultural, moral and spiritual issues. Western culture has thus been an obstacle or hindrance to effective cross-cultural communication of the Christian message. Batswana believers are challenged to peel the Western cultural layers off Christianity, in order to reclaim Christ. Batswana Christians will have to dress Christianity in the Tswana cultural heritage if it is to be of any lasting significance to them. Christian spirituality is centred on Jesus Christ, in the worldview of all Christians. Jesus joins faith and culture together. If Christianity is truly universal, then every culture should surrender to Jesus Christ and not to any other culture. Jesus’ question “who do you say that I am?” (Mk 8: 29), challenges Batswana Christians to write their own fifth Gospel.<br>Christian Spirituality Church History & Missiology<br>Thesis (M. Th. (Christian Spirituality))
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Mans, Philippus Rudolph. "`Equipped to impact a continent?' : a descriptive study of Petra College's model to equip and mobilise Christian leaders for children's ministry in Africa." Diss., 2005. http://hdl.handle.net/10500/2333.
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In this study a contextual training model for developing leaders in ministry to children is investigated. The training model offers a dynamic training process for the development of effective leadership for the African Church and other Christian organizations in the field of children's ministries. The aim of these children's ministries would be to see holistically developed God fearing children in Africa.
This study provided an opportunity to ask deeper questions about one's assumptions on prevailing concepts about children, children ministries, leadership training, African philosophy and what is meant by contextual training models.
The complexity of Africa, its people and the challenges for the future are evident from this study. It can be concluded that it is possible and necessary to train effective Christian leadership for children's ministries.
To develop effective leadership in the field of children's ministries could prove to be one of the long term answers to the pressing needs of Africa and its people. The model serves the statement "equipped to impact the continent"<br>Practical Theology<br>M.Th. (Practical Theology)
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Tesso, Benti Ujulu. "Some of the consequences of the Christian mission methods and contextual evangelism among the Oromo of Ethiopia with special focus on the Ethiopian Evagelical church Mekane Yesus (EECMY) 1880-1974." Thesis, 1999. http://hdl.handle.net/10413/4761.
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The thesis focuses on the problem of Oromo Christianity's lack of indigenous character with special focus on the Ethiopian Evangelical Church Mekane Yesus (EECMY). It examines the methods of mission used by the Ethiopian Orthodox Church (EOC) that introduced Christianity to the Oromo people for the first time. It also examines the methods of mission used by three Protestant mission societies who followed the EOC, evangelised the Wollaga Oromo and established the EECMY. These mission bodies were, the Swedish Evangelical Mission (SEM), the United Presbyterian Mission (UPCNAM) and the Hermannsburg Mission (HM). The Study seeks to investigate whether the four above mentioned Christian mission bodies'
methods of mission contributed to the Oromo Christianity's lack of indigenous character. Moreover, the study examines whether the apparent language of worship problem within the EECMY has historical root linked to the mission methods. It is the emphasis of the researcher of this study that the Christian mission methods used to evangelise the Wollaga Oromos were generally inadequate due to missionaries' lack of sensitivity to the culture. The study calls the EECMY to revise her traditional methods of mission that she inherited from the missionaries and root her message within the culture of the Oromo people. Christianity must identify with certain norms and values of Oromo culture. This can be done through contextual model of evangelism. Out of different sub models of contextual theology, this study suggests inculturation model as a method for incarnating the Church in the culture of the Oromo people. It is the writer's belief that inculturation model may be answer to the Oromo Christianity's lack of indigenous character and the apparent problem within the EECMY. Also inculturation can be helpful method in reaching out the non-Christian Oromos with the Gospel. Though the study focuses on the Oromo Christianity and the EECMY, the question and the problems concerning Christianity's being foreign to the culture might be similar in many Churches in the entire Ethiopia and also in Africa. Unless otherwise indicated the Scriptural quotations are taken from the GOOD NEWS BIBLE: The Bible in Today's English version, copyright Thomas Nelson, Inc., 1978,1986.
Printed in the United States of America.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.
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Morekwa, Othusitse. "Doing theology in the post liberation era of Southern Africa." Thesis, 2015. http://hdl.handle.net/10500/19585.
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The Study of Theology plays a crucial role in the construction of a sound theology in this post liberation era of Southern Africa. This exercise is conformed to the academic learning and creates an environment where theology can dialogue with other disciplines. It helps in the critical reflection on the issue of God and human beings as the object of theology in African context.
The study of theology and the doing of theology are methods which bring praxis and theory together. The doing of theology is the daily work of a pastor in a congregation. It is an exercise that put theological theories into practice. This is a methodology that guides the process of developing a contextual theology in Southern Africa. It is a process of taking theology from classroom to the congregations the community. The study of theology and the doing theology are soul mates. They work hand in hand to address contemporary situations. Human beings should know their physical organic environment. They are the object of theology. People experience God from natural science. Liberation theologies e.g. Africanist, Black and Women/Feminist theologies should use new approaches in order to meet the post liberation error challenges.
The wholesome approach is another alternative to be used by these theologies. The approach is based on the interconnectedness of God, human beings and physical organic universe (Theanthropocosmic principle). The principle of Theanthropocosmic helps to direct theology in Southern Africa to be contextual and universal. Some new contextual theologies are born because of the theanthropocosmic approaches to modern challenges. The modern society is build under principles of democracy, good governance, peace and tranquility. The major role of theology is to ensure that the society enjoys those principles.
Theology is directed to a group and individuals. The social, political and economical challenges should be approached as a group. The wholesome approach is an appropriate method to address challenges imposed by globalization ideologies. The increase rate of poverty in Southern Africa brings up other social illness in communities e.g. corruptions, crime, diseases. There is a need to engage theology in economic globalization. The concept of Botho calls everyone in the community to participate in the fight against these social illnesses in the society. Theology is obliged to restore economic justice. The Church is encouraged to participate in the cultural liberation and renewal. She is compelled to do mission work in this paradigms of cultural changes. African renaissance is an urgent thing to be implemented order to overcome challenges imposed by globalization in Southern Africa.<br>Philosophy, Practical and Systematic Theology<br>D. Th. (Systematic Theology)
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Khorommbi, Ndwambi Lawrence. "Echoes from beyond a pass between two mountains (Christian Mission in Venda as reflection in some contemporary Tshivenda literature)." 1996. http://hdl.handle.net/10500/17077.
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The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary
works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda
Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology.<br>Missiology.<br>M.(Theology)
Books on the topic "African Christian Worship ; African Christian Theology (Contextual Theology)"
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1945-, Troeger Thomas H., ed. The hum: Call and response in African American preaching. Abingdon Press, 1995.
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The living dead and the living God: Christ and the ancestors in a changing Africa. Cluster Publications, 2007.
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Troeger, Thomas H., and Evans E. Crawford. The Hum: Call and Response in African American Preaching (Abingdon Preacher's Library). Abingdon Press, 1995.
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Resane, Kelebogile Thomas. South African Christian Experiences: From colonialism to democracy. SunBonani Scholar, 2020. http://dx.doi.org/10.18820/9781928424994.
Full textAbstract:
Theologically and historically sound, Resane’s South African Christian Experiences: From Colonialism to Democracy, envisions a robust Christianity that acknowledges itself as “a community of justified sinners” who are on an eschatological journey of conversion. This Christianity does not look away from its historical sins and participation in corruption and evils such as Apartheid. Resane argues that failing to adhere to Jesus’ teachings is not a reason for Christianity to recede from public life. Rather, doing so further pushes Christianity away from Jesus who emphatically called for the Church to engage in the liberation of society. By framing how the Christian must engage with his/her community as a component to belief – that saying must mean doing for belief to happen – Resane frames his theology as an eschatological clarion call for internal and social renewal, an interplay between the individual Christian, the communal churches of Christ, and society at large. Dr J. Sands – Northwest University “Drawing from our own wells” is a prophetic call for theologians to develop context specific liberation theologies drawn from their own contexts, history, experiences, and different types of knowledge. This book locates its loci in the historical and contemporary context in South Africa, as well as drawing from the rich legacy of liberation theologies including African, Kairos, Black, Circle and many other theologies to address contemporary issues facing South Africa. Resane’s book contributes towards enhancing the much needed local theologies of liberation based on contextual realities and knowledges. Dr Nontando Hadebe – Circle of Concerned African Women Theologians South African Christian Experiences: From Colonialism to Democracy captures the societal binaries that are part and parcel of Christianity, especially in the African context. The definition of God is also affected by these binaries, such as, is God Black or White? The book proposes both the non-binary approach, and the process of inculturation. The work also shows how not to have one theology, but different theologies, hence references and expansions on the Trinity, Pneumatology, Christology, etc. Furthermore, this work portrays Christ as seen from an African point of view, and what it means to attach African attributes to Christ, as opposed to the traditional Western understanding. Rev. Fr. Thabang Nkadimeng – History of Christianity, University of KwaZulu Natal Resane has dug deep into the history of the church in South Africa, and brought the experiences of Indigenous people and Christians, including theologians, to the attention of every reader. The author demonstrates an intense knowledge of the history of Christianity. He also portrays that there is still more to be done, both from the Christian historical perspective and the theological perspective for the church to be relevant to all the contexts in which it finds itself. Prof. Mokhele Madise – Department of Christian Spirituality, Church History and Missiology, University of South Africa
Book chapters on the topic "African Christian Worship ; African Christian Theology (Contextual Theology)"
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Andemicael, Awet. "The Theology of Richard Allen’s Musical Worship." In Theology, Music, and Modernity. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198846550.003.0013.
Full textAbstract:
This chapter examines the role music may have played in Bishop Richard Allen’s struggle for African-American liberation from slavery, and empowerment as full participants in church and state affairs. It begins with a broad survey of music in American and British abolitionist efforts in the late eighteenth and early nineteenth centuries, including two hymns of Allen’s own composition, to provide context for Allen’s engagement with music. In comparison to such protest songs, the hymns Allen selected for his hymnbooks were not overtly political. Nevertheless, the theology of music they represented resonated with socio-political significance, coalescing around three key themes: musical worship as (a) a means for conversion and a telos for the Christian life; (b) a bridge between heaven and earth; and (c) a reflection of, and aide to, the formation of community and ecclesial unity.