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Relevant bibliographies by topics / Contributions in the theology of inculturation

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Academic literature on the topic 'Contributions in the theology of inculturation'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Contributions in the theology of inculturation"

1

Loades, Ann. "Mission, Inculturation and the Liberation of Genders: The Contribution of Feminist Theology." Feminist Theology 7, no. 20 (January 1999): 87–98. http://dx.doi.org/10.1177/096673509900702007.

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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

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3

Thomas, Norman. "Authentic Indigenization and Liberation in the Theology of Canaan Sodindo Banana (1936–2003) of Zimbabwe." Mission Studies 22, no. 2 (2005): 319–32. http://dx.doi.org/10.1163/157338305774756540.

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AbstractAfrican theologies are most often classified as either theologies of inculturation, or of liberation. Canaan Banana was one of few African theologians who combine authentic indigenization and liberation in their thought. The author, who knew Rev. Banana personally, based his analysis on Banana's writings and on interpretations by other scholars. Banana's theology was influenced by his ecumenical leadership as a Methodist minister, studies in the United States, involvement in the liberation struggle, and national leadership as the first President of Zimbabwe. Banana's liberation perspective, in contrast to those of most South African black theologians, dealt with issues of class rather than of color. His political theology, articulated when he was president of Zimbabwe, focused on the relation of socialism and Christianity. For him liberation involved struggle and even armed struggle. In his last decade former President Banana began to articulate a prophetic "Combat Theology." Banana stimulated a heated discussion on biblical hermeneutics in southern Africa by proposing deletion from the Bible of passages used to justify oppression. Believing that God is revealed also through creation and African culture, he found creative myths and images of Jesus in the cultures of his own Shona and Ndebele peoples. His contribution is a theology that can help Christianity to be both indigenous and socially relevant in 21st century Africa.

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Oborji, Francis Anekwe. "Missiology in an African Context: Toward a New Language." Missiology: An International Review 31, no. 3 (July 2003): 321–38. http://dx.doi.org/10.1177/009182960303100305.

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The present paper discusses the question of missiology in an African context and raises the following questions: What has been the prevailing missiology in Africa? What can Africans say about missiology in the new century? Have Africans something to contribute in missiology, or should they continue to be consumers of the mission theology and the version of Christianity developed overseas? Can African churches be fully participant in the evangelization of the continent and of the world? And finally, what kind of contribution can African theologians make in order to promote the inculturation of the Christian faith and of human promotion in the continent? In exploring these issues, the author has chosen to emphasize the importance of a new language for missiology in Africa1 and the need to correct the inaccuracies of the fifteenth and nineteenth centuries' foreign missionary accounts of the culture and people of the continent, which are still very much with us and are not about to go away. The paper underlines the irreplaceable role of African intellectuals and gifted theologians in the development of new cultural identity and language for missiology in the continent.

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Okoye, James C. "Inculturation and Theology in Africa." Mission Studies 14, no. 1 (1997): 64–83. http://dx.doi.org/10.1163/157338397x00068.

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AbstractIn this article James C. Okoye first speaks about inculturation as the mutual transformation of culture and understandings of the gospel. He then outlines some aspects of the inculturation process as it has been employed in Africa in the last four decades.. In a brief historical overview, Okoye speaks of three stages of inculturation in Africa: the stage of indigenization and adaptation, the stage of inculturation and liberation and the stage of contextualization. The rest of the article is devoted to outlining inculturation efforts in two crucial areas for African theology: salvation and christology. Salvation for Africans is more physical and ecclesial than spiritual and individualistic. A plurality of christological approaches exist in African and perhaps can be characterized as comparative, as systematic, as formed by the theology of liberation, and as arising from communal experience. Professor Okoye concludes with a brief overview of the Kairos Document from South Africa.

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Yirenkyi, Kwasi, and Emmanuel Martey. "African Theology: Inculturation and Liberation." African Studies Review 38, no. 2 (September 1995): 148. http://dx.doi.org/10.2307/525327.

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Schineller, Peter. "Book Review: Christian Theology of Inculturation." International Bulletin of Missionary Research 22, no. 4 (October 1998): 186. http://dx.doi.org/10.1177/239693939802200427.

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Ngong, David. "Contesting Conversions in African Christian Theology: Engaging the Political Theology of Emmanuel Katongole." Mission Studies 36, no. 3 (October 9, 2019): 367–90. http://dx.doi.org/10.1163/15733831-12341675.

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Abstract This article argues that Emmanuel Katongole’s theology focuses on contesting conversions in African Christianity. To him, conversions that have so far taken place in much of African Christianity, especially those informed by the theology of inculturation, have not adequately emphasized the formation of critical Christian social imagination that would challenge the violent politics of the postcolonial nation-state in Africa. The article engages Katongole’s theology by showing how his understanding of conversion aligns him with a form of African Christianity which he criticizes – the neo-Pentecostal and Charismatic variety of African Christianity. It critiques Katongole’s proposal by suggesting that the social and political transformation he seeks may be enhanced by forms of conversion rooted in the theology of inculturation which he minimizes.

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King, Fergus. "Inculturation & the Book of Revelation." Mission Studies 18, no. 1 (2001): 24–40. http://dx.doi.org/10.1163/157338301x00045.

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

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Kur, Malith. "African Christian Inculturation Project: Theological Motifs of Liberation and Decolonization." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 1–14. http://dx.doi.org/10.26443/jcreor.v2i2.47.

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This paper discusses the African Christian theology of inculturation. The theology of inculturation – the African indigenization of Christianity – is one of the African theological movements advocating for the liberation and decolonization of African religious, cultural, and political thought. It is a theological motif that emerged from the African experience of suffering and political and cultural denigration under European colonialism. This paper argues that the African theology of inculturation is a theological outlook that addresses African political, spiritual, and social conditions in the post-colonial era. It is modest and transformative because it offers hope to Africans and empowers them to seek positive change and inclusion, while rejecting a narrative of religious and cultural dominance. It demands recognition of Africa and its cultures by the West as an equal stakeholder in Christ’s victory on the cross. The African theology of inculturation expresses a unique African response to the gospel of salvation; in other words, Christian Scriptures are read and interpreted in line with African values, which situate Christian theology in the African cultural and cosmological worldview. The African cosmological worldview takes African indigenous cultures and philosophy as instruments that explain to Africans the relationship between Christianity and the realities of political and religious life in Africa.

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Dissertations / Theses on the topic "Contributions in the theology of inculturation"

1

Meinrad, Hebga P. "Universality in Theology and Inculturation." Bulletin of Ecumenical Theology, 1994. http://digital.library.duq.edu/u?/bet,322.

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Hebga, Meinrad P. "Universality in Theology and Inculturation." Bulletin of Ecumenical Theology, 1994. http://digital.library.duq.edu/u?/bet,1817.

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Oyama, Eriko. "Religions and inculturation, Ebina Danjyo's Japanese Christian theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ57449.pdf.

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Njoku, Francis O. C. "Some Indigenous Models In African Theology And An Ethic Of Inculturation." Bulletin of Ecumenical Theology, 1996. http://digital.library.duq.edu/u?/bet,568.

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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, 2000
ENGLISH 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.

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Bellemare, Mario. "Prophetic asceticism in the wilderness : dilemmas of liberation and inculturation in the interreligious paradigms of Aloysius Pieris S.J." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28246.

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This work explores the interreligious paradigms proposed by Sri Lankan theologian Aloysius Pieris from a liberationist methodological standpoint. Pieris' paradigms uncover the exclusivist tendencies of some liberation theology toward 'religion' and the anti-liberative tendencies of the inculturationist school of interreligious dialogue.
The Christ-against-Religion paradigm delineates how some Latin American liberation theology constructs a sharp dichotomy between "liberative faith" and "popular religion."
The Christ-of-Religion paradigm of the Brahminic Ashram movement in India is focused on personal liberation without regard for systemic poverty and oppression.
Pieris has endeavoured to bridge the dichotomy between liberation and inculturation through what I have labelled a method of prophetic asceticism .
Using insights from feminist theology, I argue that Pieris' dialectical method subtly reactivates the oppositional Christ-against-Religion paradigm in his theology. I propose the Exodus wilderness as an intrinsic part of the liberative process and to complement Pieris' dialectics. The wilderness is a landscape of survival for God's vanquished people; a landscape of doubt that can bring forth the bread of heaven.

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Nwaigbo, Ferdinand. "Church as a communion : an african christian perspective : theology of the local Church in the light of the Second Vatican council /." Frankfurt am Main ; New York ; Paris [etc] : P. Lang, 1996. http://catalogue.bnf.fr/ark:/12148/cb37047190x.

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8

Glick, Shank Reuben. "J. Lawrence Burkholder's contributions to Mennonite theology and ethics." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Adangba, Victor B. "A moral evaluation of African altruistic behaviour in the context of Christianity, path to an inculturation of moral theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0006/MQ35651.pdf.

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Moll, Clarissa C. B. "Lessons from strong women womanist contributions to a theology of motherhood /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Books on the topic "Contributions in the theology of inculturation"

1

Oyama, Eriko. Religions and inculturation [microform]: Ebina Danjyo's Japanese Christian theology. Ottawa: National Library of Canada, 1999.

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Okoronkwo, Michael Enyinwa. Conflict management in Igbo rhetoric: A contribution to Igbo ethnolinguistics and inculturation theology. Bonn: Borengässer, 2001.

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Christian theology of inculturation. Roma: Editrice pontificia università gregoriana, 1997.

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Mercado, Leonardo N. Inculturation and Filipino theology. Manila: Divine Word Publications, 1992.

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Ukwuije, Bede. Trinité et inculturation. Paris: Desclée de Brouwer, 2008.

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Toward a theology of inculturation. Maryknoll, N.Y: Orbis Books, 1989.

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Shorter, Aylward. Toward a theology of inculturation. London: Geoffrey Chapman, 1988.

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African theology: Inculturation and liberation. Maryknoll, N.Y: Orbis Books, 1993.

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Metuh, Emefie Ikenga. African inculturation theology: Africanizing Christianity. Onitsha [Nigeria]: Imico Books, 1996.

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Culture, inculturation, and theologians: A postmodern critique. Collegeville, Minn: Liturgical Press, 2010.

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Book chapters on the topic "Contributions in the theology of inculturation"

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Chia, Edmund Kee-Fook. "Asian theology of inculturation." In Asian Christianity and Theology, 64–83. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367341619-4.

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Cruz, Gemma Tulud. "Toward an Intercultural Church: Migration and Inculturation." In Toward a Theology of Migration, 105–26. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137375513_6.

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Peperzak, Adriaan T. "A Re-Reading of Heidegger’s “Phenomenology and Theology”." In Contributions to Phenomenology, 317–37. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01707-5_18.

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Bancalari, Stefano. "Between Physics and Theology: Heidegger, Philosopher of Science." In Contributions to Hermeneutics, 253–69. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56566-4_15.

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Miller-McLemore, Bonnie J. "Introduction: The Contributions of Practical Theology." In The Wiley-Blackwell Companion to Practical Theology, 1–20. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch.

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Vigen, Aana Marie. "A Call to the Particular: Contributions from Theology and Qualitative Research." In Women, Ethics, and Inequality in U.S. Healthcare, 63–110. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1007/978-1-137-11299-6_3.

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Barnes, SJ, Michael. "The Mission of Dialogue." In Waiting on Grace, 15–45. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198842194.003.0002.

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The first chapter is concerned with spelling out a theological context common to both a ‘theology for’ and a ‘theology of dialogue’, namely a Church called to witness to its faith. While the ‘new way’ of dialogue is sometimes understood as replacing traditional forms of missionary witness like proclamation, mission remains central to any account of Church and Christian faith. According to Vatican II, the Church is ‘missionary of its very nature’. These familiar words from Ad Gentes, the Council’s decree ‘on missionary activity’, lead to a discussion of the Roman Catholic contribution to the ecumenical consensus on mission which has coalesced around the Trinitarian theme of the Missio Dei. The typically Catholic principle of ‘inculturation’ or translation into new languages and cultural forms is a response to the Father’s work of sending the Word and the Spirit for the creation and redemption of the world, a work in which the Church is invited to participate.

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Magesa, Laurenti. "Theology of inculturation." In The Routledge Handbook of African Theology, 44–56. Routledge, 2020. http://dx.doi.org/10.4324/9781315107561-5.

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"INCULTURATION AND INDIGENOUS THEOLOGY." In Crosscurrents in Indigenous Spirituality, 205–15. BRILL, 1997. http://dx.doi.org/10.1163/9789004319981_014.

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Tovey, Phillip. "Inculturation and Liturgical Theology." In Inculturation of Christian Worship, 150–62. Routledge, 2019. http://dx.doi.org/10.4324/9780429199417-8.

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