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Journal articles on the topic 'Inculturation – Histoire'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Fédou, Michel. "LA THÉOLOGIE EUROPÉENNE À L’HEURE DE LA PENSÉE DÉCOLONIALE." Perspectiva Teológica 48, no. 3 (December 22, 2016): 519. http://dx.doi.org/10.20911/21768757v48n3p519-538/2016.

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RÉSUMÉ: La théologie européenne est aujourd’hui interpellée par la pensée décoloniale; elle est notamment soupçonnée d’avoir souvent voulu (consciemment ou non) exercer une certaine hégémonie sur la théologie des autres continents. Dans cette situation même, elle est invitée à une lecture renouvelée de sa propre histoire. L’interpellation de la pensée décoloniale doit aussi conduire à une réflexion de fond sur les relations entre la théologie européenne et les théologies élaborées dans d’autres continents. Elle devrait en outre encourager la théologie européenne à opérer à son tour une tâche d’inculturation sur le sol même de son propre continent. L’article montre enfin que cette théologie européenne doit également reconnaître les ressources dont elle dispose elle-même, et qu’elle a la responsabilité de les faire valoir dans le monde d’aujourd’hui, sans prétention hégémonique, mais en vue de contribuer ainsi aux tâches théologiques de notre temps.ABSTRACT: European theology is today challenged by decolonial thinking; it is particularly suspected for having often wanted (consciously or not) to maintain some hegemony upon the theology of the other continents. It this very situation it is invited to read in a new way its own history. The challenge of decolonial thinking must also lead to a fundamental reflection about the relations between the european theology and the theologies which have been elaborated in other continents. Moreover, it should encourage the european theology to undertake itself a task of inculturation on the soil of its own continent. Finally the article shows that this european theology has also to recognize the resources which it has inherited itself, and is responsible for developing them in today’s world, without any hegemonic pretension, but in order to contribute in this way to the theological tasks of our time.

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2

Pranger, Jan H. "Culture, Ethnicity, and Inculturation." Mission Studies 18, no. 1 (2001): 154–78. http://dx.doi.org/10.1163/157338301x00117.

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AbstractThis article discusses the concept "inculturation" from both a critical and constructive perspective. It is concerned with the ideas about "culture" and cultural or ethnic identity that underlie the discourse and practice of inculturation. While inculturation is an important hermeneutical and theological principle it is necessary to be critical of the way in which theologians sometimes employ these notions, in particular in situations of ethnic conflict. The article juxtaposes essentialist and static assumptions about ethnic identity and culture underlying projects of inculturation in Sri Lanka with theoretical, postcolonial perspectives on such identities as "negotiated" or "constructed" in an ongoing cultural process. It considers the possible implications of such a perspective for the practices of inculturation in Sri Lanka, as well as the consequences for the theoretical understanding of the concept inculturation itself. The article criticizes the understanding of cultural or ethnic identity as the foundation of theological inculturation, and raises the question what does constitute such a basis. It argues, first, for an emphasis on the theological basis of inculturation in God's incarnation and saving presence in human cultures. Second, difference of culture rather than cultural identity should constitute the basis for the local construction of theology. Third, it argues that claims for theological difference are always voiced within, and therefore already presuppose, ecumenical or catholic relationships and structures of communication. The article concludes by arguing, on the basis of a "globalized" and postcolonial concept of culture, for an understanding of inculturation that includes other than cultural or ethnic identities as part of its concern with culture, as well as socioeconomic and political processes. It is hoped that a revision of the concept of inculturation along these lines may be more helpful in situations of ethnic conflict, and may also help to bring a convergence between the understanding of inculturation and contextualization.

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3

Willis, Roy, and Stuart C. Bate. "Inculturation and Healing." Journal of Religion in Africa 27, no. 2 (May 1997): 196. http://dx.doi.org/10.2307/1581693.

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4

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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5

Kavunkal, Jacob. "Inculturation and Future Scanning." Mission Studies 7, no. 1 (1990): 94–97. http://dx.doi.org/10.1163/157338390x00146.

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6

NECKEBROUCK, V. "Inculturation et changement socio-culturel." Ephemerides Theologicae Lovanienses 74, no. 1 (April 1, 1998): 45–77. http://dx.doi.org/10.2143/etl.74.1.504788.

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7

Bowie, Fiona. "The Inculturation Debate in Africa." Studies in World Christianity 5, no. 1 (April 1999): 67–92. http://dx.doi.org/10.3366/swc.1999.5.1.67.

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8

Bowie, Fiona. "The Inculturation Debate in Africa." Studies in World Christianity 5, Part_1 (January 1999): 67–92. http://dx.doi.org/10.3366/swc.1999.5.part_1.67.

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9

Rayan, Samuel. "Inculturation and the Local Church." Mission Studies 3, no. 1 (1986): 14–27. http://dx.doi.org/10.1163/157338386x00259.

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10

Gyanfosu, Samuel, and Eugene Hillman. "Toward an African Christianity: Inculturation Applied." Journal of Religion in Africa 25, no. 1 (February 1995): 105. http://dx.doi.org/10.2307/1581147.

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11

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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12

RADEMAKER, LAURA. "Going Native: Converting Narratives in Tiwi Histories of Twentieth-Century Missions." Journal of Ecclesiastical History 70, no. 1 (December 17, 2018): 98–118. http://dx.doi.org/10.1017/s0022046918000647.

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Historians and anthropologists have increasingly argued that the conversion of Indigenous peoples to Christianity occurred as they wove the new faith into their traditions. Yet this finding risks overshadowing how Indigenous peoples themselves understood the history of Christianity in their societies. This article, a case study of the Tiwi of North Australia, is illustrative in that it uses Tiwi oral histories of the ‘conversion’ of a priest in order to invert assumptions about inculturation and conversion. They insist that they did not accommodate the new faith but that the Catholic Church itself converted in embracing them. Their history suggests that conversion can occur as communities change in the act of incorporating new peoples.

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Yarotskiy, Petro. "Inculturation: movement to national churches or clericalization of national cultures." Ukrainian Religious Studies, no. 12 (November 16, 1999): 73–81. http://dx.doi.org/10.32420/1999.12.1041.

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Until recently, the church and culture in the confessional sense could not be equal and equal in size. The partnership of dichotomy church-culture was denied both first and second. The historic church tried to stand over culture, and culture tried to distance itself from the church. The idea of culture was associated with church only with religious culture, which was defined as social reproductive or creative activity of people in the sphere of being and consciousness, which was associated with belief in supernatural. Religious culture has always been denominationally differentiated and expressed the historically reached level of development of religious movements (say: a sect-denomination-church, or a religious community - an institutionalized church institution). Religious culture was distinguished by its features as material (it was based on the religious cult), and the spiritual one (the system of samples, norms of behavior and religious knowledge systematically implanted, fixed by a certain church, as well as the level of mastery by followers of this doctrine).

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14

Ukpong, Justin S. "TOWARDS A HOLISTIC APPROACH TO INCULTURATION THEOLOGY." Mission Studies 16, no. 2 (April 22, 1999): 100–124. http://dx.doi.org/10.1163/15733831-90000009b.

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15

Scott, David W. "Alcohol, Opium, and the Methodists in Singapore: The Inculturation of a Moral Crusade." Mission Studies 29, no. 2 (2012): 147–62. http://dx.doi.org/10.1163/15733831-12341234.

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Abstract The Methodist Episcopal Church was strongly committed to the temperance movement in nineteenth-century America. This commitment rested on assumptions about the negative impacts of alcohol and was expressed through campaigns for personal moral reform and political prohibition. When Methodist missionaries arrived in Singapore in the late nineteenth century, they encountered a society in which opium was the most commonly abused drug. In this new context, Methodist missionaries adapted their concerns about alcohol and their methods of opposing the liquor trade and applied these concerns and methods to opium and the opium trade instead. This case study raises important questions about the inculturation of morality as an aspect of the missionary enterprise, a topic which is insufficiently addressed in literature on theological inculturation.

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16

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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17

Kalu, Ogbu U. "The Dilemma of Grassroot Inculturation of the Gospel." Journal of Religion in Africa 25, no. 1 (1995): 48–72. http://dx.doi.org/10.1163/157006600x00258.

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18

Gener, Timoteo. "The Catholic Imagination and Popular Religion in Lowland Philippines: Missiological Significance of David Tracy's Theory of Religious Imaginations." Mission Studies 22, no. 1 (2005): 25–57. http://dx.doi.org/10.1163/157338305774783685.

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AbstractBy way of critical appreciation, the author (an evangelical) investigates David Tracy's analysis of the Catholic imagination in relation to popular religiosity and inculturation in lowland Philippines. A survey of contemporary Evangelical and Roman Catholic views on folk religiosity sets the stage for the study as a whole. To explain and highlight the missiological significance of Tracy's approach, this study makes use of contemporary religio-philosophical (hermeneutical) and missiological perspectives. Such perspectives open up the missiological usefulness of Tracy's socio-theological analysis of the Catholic imagination especially for religionists and missiologists. They also point to the naturalistic limitations of Tracy's revisionist understanding of religion even as it encounters a non-Western religious outlook such as in the Philippines. A conversation with Tracy's approach becomes an instance of dialogue between Roman Catholics and Evangelicals not only on folk Catholicism, but also on revelation, inculturation and mission.

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19

Creary, Nicholas M. "African Inculturation of the Catholic Church in Zimbabwe, 1958–1977." Historian 61, no. 4 (June 1, 1999): 765–82. http://dx.doi.org/10.1111/j.1540-6563.1999.tb01044.x.

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20

Hoare, Frank. "Community Polarization Around Cultural Adaptation in the Liturgy in a Fiji Indian Catholic Community." Mission Studies 18, no. 1 (2001): 130–52. http://dx.doi.org/10.1163/157338301x00108.

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AbstractIn this essay, veteran Columban missionary Frank Hoare analyzes a dispute in the Fiji Indian community over the possibilities of employing hierarchically-approved, Indian adaptations to the Liturgy in a parish in Fiji. Hoare suggests that at bottom the dispute was not only about popular religiosity versus official religious practice, nor was it even about the limits of syncretism in Christian faith and practice. Rather, it was a dispute that went to the heart of power and authority structures within several of the Fiji Indian villages in the parish. Ultimately, Hoare concludes, inculturation in the Fiji Indian context needs to go beyond importing practices from Indian Christianity and translating Hindu practices for use within Christian contexts: "... a true and deep inculturation cannot result from borrowing forms from India, even if approved by ecclesiastical authorities, but will only come about through ongoing dialogue with the Fiji Indian Catholics as they try to hear and understand the gospel faith which transcends all cultures and express it in symbols and forms of their lived experience."

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21

Gittins, Anthony J. "Life and Death Matters: the Practice of Inculturation in Africa." Mission Studies 18, no. 1 (2001): 96. http://dx.doi.org/10.1163/157338301x00081.

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22

Willis, Roy, and Stephen Owoahene-Acheampong. "Inculturation and African Religion: Indigenous and Western Approaches to Medical Practice." Journal of Religion in Africa 29, no. 4 (November 1999): 512. http://dx.doi.org/10.2307/1581782.

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23

Omenyo, Cephas N., and Wonderful Adjei Arthur. "The Bible Says! Neo-Prophetic Hermeneutics in Africa." Studies in World Christianity 19, no. 1 (April 2013): 50–70. http://dx.doi.org/10.3366/swc.2013.0038.

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The neo-prophetic churches, the most recent expression of Pentecostalism, currently experiencing stupendous growth, do more contextual or inculturation hermeneutics than did earlier Pentecostal movements. They have, as their pillars, African biblical hermeneutics (shaped by elements in the African context) and global Pentecostal hermeneutical paradigms (also shaped by Pentecostal beliefs). In relying on these two pillars, they have appropriated western biblical hermeneutical tools, categories and methods in the African milieu; hence their appeal to a large number of contemporary African Christians.

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Chung, Chai-sik. "Beyond Indigenization." Mission Studies 18, no. 1 (2001): 61–77. http://dx.doi.org/10.1163/157338301x00063.

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AbstractThe question of indigenization, contextualization, inculturation--the various ways in which the message of the gospel is clothed in local cultural forms--has been an important issue. The gospel is always culturally conditioned. Yet, the problem of how Christianity can contribute toward the transformation and development of the resources found in local cultures is just as important. This paper attempts to find a way out of the moral directionlessness of Korean society today by reflecting upon the meaning of the transcendent character of Christianity as a force for cultural transformation and integration.

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25

AGUILAR, Mario I. "The Theology of Inculturation and the Liturgical Writings of F. Kabasele Lumbula." Ephemerides Theologicae Lovanienses 77, no. 4 (December 1, 2001): 456–66. http://dx.doi.org/10.2143/etl.77.4.579.

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26

Salemink, Oscar. "Mission and Catechesis. Alexandre de Rhodes & Inculturation in Seventeenth-Century Vietnam." Church History and Religious Culture 90, no. 2 (June 1, 2010): 473–76. http://dx.doi.org/10.1163/187124110x542860.

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27

Hedges, Paul. "Christian Inculturation in India: Liturgy, Worship and Society - By Paul M. Collins." Journal of Religious History 34, no. 2 (June 2010): 218–19. http://dx.doi.org/10.1111/j.1467-9809.2010.00867.x.

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Jodziewicz, T. W. "Recovering American Catholic Inculturation: John England's Jacksonian Populism and Romanticist Adaptation." Journal of Church and State 51, no. 3 (June 1, 2009): 551–53. http://dx.doi.org/10.1093/jcs/csp078.

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Smith, Susan. "More than a Passover: Inculturation in the Supper Narratives of the New Testament." Mission Studies 26, no. 1 (2009): 143–44. http://dx.doi.org/10.1163/157338309x450381.

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Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.

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AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.

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Gable, Mike. "Engaged Buddhism Enhances Christian Missiology and Congregations Le bouddhisme engagé est un appui pour la missiologie et les communautés chrétiennes Engagierter Buddhismus fördert christliche Missiologie und Gemeinden El budismo comprometido amplifica la misionología y las congregaciones cristianas." Mission Studies 25, no. 1 (2008): 77–102. http://dx.doi.org/10.1163/157338308x293936.

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AbstractIn this article, the author explains how "liberative dialogue" with a Socially Engaged Buddhist may enhance the tasks of Christian missiology and North American Christian church congregations as they seek God's reign of personal and social harmony. By deeply listening to Engaged Buddhists such as the Vietnam monk Thich Nhat Hanh, we may discover new ways, become further convinced of our current practices, and possibly improve our methods to carry on Jesus' liberative mission as he proclaimed in Luke 4: 16–19. From the Christian Liberation perspective of Fr. Gustavo Gutiérrez, the author examines some of the different yet common themes, goals and methods that are shared by Engaged Buddhism. The insights gained from our investigation of these two men from Latin America and Asia will broaden our missiological horizons. Likewise, they will encourage our appreciation of meditation, inculturation, reconciliation, inter-religious dialogue, and action for solidarity in these faith traditions. The conclusion will offer a variety of contributions to Christian missiology and practical suggestions for our churches that are the fruit of deep listening and dialogue with Engaged Buddhism. At this time in history, God knows we need all the collaboration we can muster for individual and global justice and peace. Dans cet article, l'auteur explique comment le « dialogue de libération » avec un bouddhiste engagé socialement peut dynamiser les tâches de la missiologie chrétienne et des communautés ecclésiales nord-américaines dans leur recherche du royaume de Dieu, royaume d'harmonie personnelle et sociale. L'écoute profonde de bouddhistes engagés comme le moine vietnamien Thich Nhat Hanh peut nous faire découvrir des voies nouvelles, nous rendre plus convaincus dans nos pratiques habituelles, et peut être améliorer nos méthodes pour accomplir la mission libératrice de Jésus proclamée en Luc 4, 16–19. A partir de la perspective de la libération chrétienne du P. Gustavo Gutiérrez, l'auteur examine les thèmes, objectifs et méthodes du bouddhisme engagé, qui sont divers tout en gardant un aspect commun. Nos horizons missiologiques sont élargis par ces intuitions latinoaméricaines et asiatiques tout spécialement et cette étude nous fera apprécier la méditation, l'inculturation, la réconciliation, le dialogue interreligieux et l'activité de solidarité dans ces traditions de foi. La conclusion apportera sa contribution à la missiologie chrétienne et des suggestions pratiques à nos communautés, fruit de cette écoute profonde et de ce dialogue avec le bouddhisme engagé. A ce moment de notre histoire, Dieu sait si nous avons besoin de toute la collaboration que nous pouvons mettre en œuvre en vue de la justice et de la paix personnelle et globale. In diesem Artikel erklärt der Autor, wie der "befreiende Dialog" mit einem sozial engagierten Buddhisten die Perspektiven christlicher Missiologie und nordamerikanischer Gemeinden fördern kann, wenn sie Gottes Herrschaft für persönliche und soziale Harmonie suchen. Wenn wir aufmerksam hinhören auf engagierte Buddhisten wie den vietnamesischen Mönch Thich Nhat Hanh, können wir neue Weisen entdecken, von unseren aktuellen Praktiken besser überzeugt werden und möglicherweise unsere Methoden verbessern, die befreiende Mission Jesu weiterzuführen, wie er sie in Lukas 4,16–19 verkündete. Von der Perspektive christlicher Befreiung Gustavo Gutiérrez' untersucht der Autor einige der verschiedenen, aber auch gemeinsamen Themen, Ziele und Methoden, die auch engagierte Buddhisten teilen. Während unsere missiologischen Horizonte mit diesen Einsichten aus Lateinamerika und besonders auch Asien ausgeweitet werden, will diese Studie unsere Wertschätzung von Meditation, Inkulturation, Versöhnung, interreligiösem Dialog und Handeln für die Solidarität in diesen Glaubenstraditionen fördern. Die Schlussfolgerung bietet eine Bandbreite von Beiträgen zur christlichen Missiologie und praktische Anregungen für unsere Kirchen an, die die Frucht tiefen Hinhörens und Dialogs mit dem engagierten Buddhismus sind. Zu diesem geschichtlichen Zeitpunkt können wir weiß Gott jede Mitarbeit brauchen, die wir einbringen können, für persönliche und globale Gerechtigkeit und Frieden. En este articulo, el autor explica cómo el "diálogo liberador" con un budista socialmente comprometido puede fortalecer la misionología cristiana y a congregaciones eclesiales cristianas de América del Norte, ya que ellas buscan el reino de Dios de la armonía personal y social. Al escuchar profundamente a budistas comprometidos como al monje vietnamita Thich Nhat Hanh podemos descubrir nuevos caminos, convencernos más de nuestras prácticas actuales y probablemente mejorar nuestros métodos para llevar adelante la misión liberadora de Jesús como él la proclamó en Lucas 4,16–19. Desde la perspectiva de una liberación cristiana del P. Gustavo Gutiérrez, el autor analiza algunos de los temas, metas y métodos diferentes, sin embargo comunes que se comparten con el budismo comprometido. Como nuestros horizontes misionológicos se amplían desde estas comprensiones desde América Latina y particularmente desde Asia, este estudio nos animará en nuestra valoración de la meditación, inculturación, reconciliación, diálogo interreligioso y acción por la solidaridad en estas tradiciones de fe. La conclusión ofrecerá una seria de aportes a la misionología cristiana y sugerencias prácticas para nuestras iglesias que son el fruto de una escucha y un diálogo profundo con el budismo comprometido. En este momento de la historia, Dios sabe que necesitamos toda la colaboración que podamos suscitar, para la justicia y paz individuales y globales.

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F. O’Meara, O.P., Thomas. "Dominican and Jesuit Theologians at an Ecumenical Council: Yves Congar and Karl Rahner." Journal of Jesuit Studies 7, no. 3 (April 11, 2020): 459–71. http://dx.doi.org/10.1163/22141332-00703006.

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The Second Vatican Council was not only a meeting of bishops from around the world, it was also an assembly of theologians. Prominent among those gathered were the Dominican theologian Yves Congar and the Jesuit theologian Karl Rahner. Both offered a positive theology of grace outside of Christianity, an embrace of true inculturation within the church, and both saw the council as a beginning in opening up the church to theological variety appropriate to become a global presence in a new era. During the council, Congar and Rahner worked together, developed a friendship, and found that they had harmonious theological perspectives that allowed them to become valuable allies in shaping the final outcome of the council.

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Kavunkal, Jacob. "Mission or Evangelization?" Mission Studies 21, no. 1 (2004): 55–64. http://dx.doi.org/10.1163/1573383041154393.

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AbstractIn this article, Indian missiologist Jacob Kavunkal notes the ongoing debate about the use of "mission" or "evangelization" to describe the task of the church in the world. One group, especially Europeans, use "mission" to designate the verbal proclamation of the gospel, and "evangelization" to designate other aspects such as social justice work, inculturation and dialogue. Another group, especially those from Latin America, define "mission" and "evangelization" in exactly the opposite way. Kavunkal argues, after a biblical and historical analysis of both terms, that the two terms should mean the same thing. However, mission or evangelization today should not be about the expansion of the church or even primarily an appeal to non-Christians. Rather, the church's evangelizing mission must be lived out in selfless service of the world, in imitation of God's own other-directed nature.

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Clarke, Sathianathan. "The Jesus of Nineteenth Century Indian Christian Theology: An Indian Inculturation with Continuing Problems and Prospects." Studies in World Christianity 5, no. 1 (April 1999): 32–46. http://dx.doi.org/10.3366/swc.1999.5.1.32.

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Clarke, Sathianathan. "The Jesus of Nineteenth Century Indian Christian Theology: An Indian Inculturation with Continuing Problems and Prospects." Studies in World Christianity 5, Part_1 (January 1999): 32–46. http://dx.doi.org/10.3366/swc.1999.5.part_1.32.

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36

Gabryel, Nasser Suleiman. "De la culture politique comme culture de savoir : le politisme intellectuel entre occidentalisation et inculturation." Philosophia Scientae, no. 20-2 (May 27, 2016): 115–31. http://dx.doi.org/10.4000/philosophiascientiae.1183.

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Takagi, Takako Frances. "Rome and inculturation: The Japanese Catholic church in the years before world war II and beyond." European Legacy 1, no. 3 (May 1996): 1115–19. http://dx.doi.org/10.1080/10848779608579537.

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Nyirenda, Misheck. "The Inculturation of Christianity in Africa: Antecedents and Guidelines from the New Testament and the Early Church (review)." Studies in World Christianity 13, no. 1 (2007): 99–100. http://dx.doi.org/10.1353/swc.2007.0011.

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Kalu, Ogbu U. "The Dilemma of Grassroot Inculturation of the Gospel: A Case Study of a Modern Controversy in Igboland, 1983-1989." Journal of Religion in Africa 25, no. 1 (February 1995): 48. http://dx.doi.org/10.2307/1581138.

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Chemla, Karine. "Mission and Inculturation. Bulletin de l’lnstitut Historique Beige de Rome. Brussels: Institut Historique Beige, 1994. 272 pp." East Asian Science, Technology, and Medicine 14, no. 1 (July 5, 1997): 138–39. http://dx.doi.org/10.1163/26669323-01401009.

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Saayman, Willem. ""EX AFRICA SEMPER ALIQUID NOVI": Some Random Reflections on Challenges to Christian Mission Arising in Africa in the Twenty-first Century." Mission Studies 20, no. 1 (2003): 57–81. http://dx.doi.org/10.1163/157338303x00052.

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AbstractIn this article, South African missiologist Willem Saayman outlines and reflects on four issues and challenges which arise from Africa and serve to define missiological thinking today. The first three are "problems": (1) the AIDS crisis and its implications for an African sexual morality; (2) the question of authentic contextualization or inculturation; (3) the scandal of African poverty and the call for justice in an age of globalization. The fourth issue and challenge reflects on the reasons for the growth of the church in sub-Saharan Africa. Saayman cites six reasons for such growth: (1) a holistic understanding of the gospel; (2) joy in evangelizing; (3) a non-apologetic approach to evangelism; (4) the presentation of the gospel as truly good news; (5) the worshiping of a person, not a book; and (6) mission carried out as an action in hope-against-hope. Saayman concludes with a caution about the quality of such rapid church growth. Quoting a line from the late Orlando Costas-"Sometimes, when we think the church is growing, it is actually simply getting fat!"-Saayman warns that the church needs to grow as well in theological depth and the capacity for self-critique.

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Nyirenda, Misheck. "Joseph Osei-Bonsu. The Inculturation of Christianity in Africa: Antecedents and Guidelines from the New Testament and the Early Church." Studies in World Christianity 13, no. 1 (April 2007): 99–100. http://dx.doi.org/10.3366/swc.2007.13.1.99.

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Lai, Pan-chiu. "Phan, Peter C. 1998. Mission and Catechesis: Alexandre de Rhodes & Inculturation in Seventeenth-Century Vietnam. Maryknoll, NY: Orbis, pp. xxiv + 324." Studies in World Christianity 6, no. 1 (April 2000): 122–25. http://dx.doi.org/10.3366/swc.2000.6.1.122.

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Lai, Pan-chiu. "Phan, Peter C. 1998.Mission and Catechesis: Alexandre de Rhodes & Inculturation in Seventeenth-Century Vietnam. Maryknoll, NY: Orbis, pp. xxiv + 324." Studies in World Christianity 6, Part_1 (January 2000): 122–25. http://dx.doi.org/10.3366/swc.2000.6.part_1.122.

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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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Frykenberg, Robert Eric. "Christian Inculturation in India. By Paul M. Collins. Liturgy, Worship, and Society. Aldershot, U.K.: Ashgate, 2007. xvii + 244 pp. $99.95 cloth." Church History 77, no. 4 (December 2008): 1118–20. http://dx.doi.org/10.1017/s0009640708002023.

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West, Amy. "Christian Inculturation in India. By Paul M. Collins. Liturgy, Worship and Society Series. Aldershot, England, Ashgate Publishing Limited 2007. Pp. xvii + 234. $99.95." Mission Studies 27, no. 2 (2010): 251–52. http://dx.doi.org/10.1163/157338310x537491.

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Pobee, John S. "Skenosis - The Tabernacling of the Word." Mission Studies 3, no. 1 (1986): 4–13. http://dx.doi.org/10.1163/157338386x00240.

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AbstractThe need for translating the good news of Jesus Christ into a real up-to-date world is recognized by all and sundry. A whole range of terms have been used to designate the need: Africanisation, Localisation, Accomodation, Adaptation, Incarnation, Inculturation, Indigenisation, Aggiornamento. The author, for diverse reasons, offers yet another term Skēnōsis which comes out John 1:14. The term has the merit of being very biblical and emphasizing the dynamic relation and creative tension between the eternal non-negotiable word and the contingent realities of life. Further it underlines the temporary nature of the construct which means skēnōsis must be an on-going process of renewal. The article outlines five major elements of the landscape of the temporal reality of Africa which skēnōsis must engage. Alongside those is set the Word of God which is always received as an interpreted entity, and which is a part of the tradition of the living church. And precisely for that reason there is need for each skēnōsis to engage and be engaged by other attempts in the church universal for mutal correction and affirmation. Some attention is paid to the structures of skēnōsis. The author, however, refuses to do blue-prints particularly because of the diversity in Africa and of Church polity. His interest is only to indicate paths to be explored by each time and place and that in an on-going process.

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Gyanfosu, Samuel. "HILLMAN, Eugene, Toward an African Christianity: Inculturation Applied, New York and Mahwah, N.J., Paulist Press, 1993, v + 101 pp., $ 6.95, 0 8091 3381 4." Journal of Religion in Africa 25, no. 1 (1995): 105–7. http://dx.doi.org/10.1163/157006600x00348.

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Weimer, Ryan. "Collins, Paul M. 2007. Christian Inculturation in India (in the Series Liturgy, Worship and Society). Hampshire: Ashgate Publishing Limited, pp. 252, Hb, £55.00. ISBN-13: 9780754660767." Studies in World Christianity 15, no. 2 (August 2009): 193–94. http://dx.doi.org/10.3366/e1354990109000501.

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