Abstract
In the course of this research, I observed two challenges in most of the post–colonial African theological discussions: lack of precision and inadequate methodology. These attempts generally suffer from two weaknesses. First, they rarely go beyond stressing the need for African theology by way of illustration. Secondly, quite often the proponents of such African theologies have gone about their task without a conscious examination of the methodology involved. Generally speaking, this work observed that the varying theological approaches of African theologians have brought the post–colonial African church to cross-roads. This is because African church has been exposed to many options ranging from vain syncretism, universalism, Chris-paganism, humanism, Africanization and so on. The method of approach is descriptive with the review of related extant material. DOI: 10.5901/mjss.2015.v6n3s2p263
Highlights
According to Fashole-Luke (1974), African Christian theology involves steeping oneself in the patterns of thought of traditional African religions and studying Christianity in the light of the heritage, endeavouring to find points of contact between African traditional beliefs and Christian beliefs so that Christianity can be more effectively and relevantly proclaimed to the African situation
The incarnational theological method, on the other hand, includes that this divine self-disclosure in Jesus Christ is a continuous process which becomes existentially salvafic only when each people perceive and appropriate it in their cultural context. In this respect the term “Incarnational Theology in Africa” means a Christian theology presented in the framework of African history and culture especially as it affects existential issues in the selfconsciousness of the African (Onyenechehie, 2007)
The contention of this research is that the time has arrived for the incarnate Christ to be brought back to the center of all Christian theological discussion in Africa
Summary
According to Fashole-Luke (1974), African Christian theology involves steeping oneself in the patterns of thought of traditional African religions and studying Christianity in the light of the heritage, endeavouring to find points of contact between African traditional beliefs and Christian beliefs so that Christianity can be more effectively and relevantly proclaimed to the African situation. What becomes obvious is that the colonial educational strategy was directed toward exporting to Africa, the art, culture, language, history and geography of Europe Their textbooks taught us about the battle of the Gauls, about the life of Joan Arc, or about Napoleon, the poems of Larmarine and so on as if Africa never had a history, a past, a geographical existence, and a cultural life. The incarnational theological method, on the other hand, includes that this divine self-disclosure in Jesus Christ is a continuous process which becomes existentially salvafic only when each people perceive and appropriate it in their cultural context In this respect, the term “incarnational theology in Africa,” means a Christian theology presented in the framework of African theology and culture, especially as it affects existential issues in the selfconsciousness of the African
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