Trinitarian Foundations for African Christian Theology: A Comparative Reformed Approach to Contextualization and Public Ethics

African Christian Theology' represents attempts on the part of African Christians to 'own' their theological reflection, rather than borrow it from others. This in turn means taking seriously their African heritage or 'identity'. Chapter 1 of the thesis examines the theological quest in the broader context of political, educational, literary, and religious factors in sub-Saharan Africa. All of these fields display a parallel search for 'personhood', a determination to move from being object to being subject. Considerable attention is paid to the causes and dynamics of religious Independency. 'African Theology' has not emerged from the Independent churches, but it is sympathetic to their cause and has taken up theologically some of their concerns. The remaining three chapters of the thesis are devoted to the one country of Zaire, and more specifically, to three contrastive 'styles' of theological reflection. It is the argument of the thesis that 'theologizing' is done in a wide range of sectors of society. Chapter 2 examines the most prominent and (to the West) most familiar of these processes of theologizing, - the academic and literary one. Selected to Illustrate this process is Kinshasa's Faculty of Catholic Theology. Reflecting the Faculty's historical links with the rigorous academic standards of its mother-university Louvain (Belgium), it has achieved international recognition as one of Black Africa's foremost centres of research and was at the centre of the debate on 'African Theology' in the 1960s. The Faculty's emphasis on publication has contributed significantly to the influence of the institution. Academic research and publication might constitute the most prestigious sector of the theological process, and the most 'exportable' in the international literary world, but It represents only a small part of the total scene of African Christians expressing and communicating their beliefs. Chapter 3 looks to the other end of the spectrum as it explores the area of 'oral theology' illustrated by the 'inspired' hymns of the Kimbanguist Church. The distinct characteristics of orality as opposed to literacy are considered. The oral sphere does not lend itself to neat, logical analysis as does the academic sector, yet it lies closer to the heart of spirituality, and to overlook it is to neglect a major aspect of African Christianity. Finally, Chapter 4 explores an experiment in Protestant contextual theologizing in North-East Zaire: seminars designed to effect an interaction between the gospel and contextual Issues. Involving participants who combined some theological background with close acquaintance with the 'grassroots' scene, these 'Gospel and Culture Seminars' might be placed somewhere between the oral and literary spheres. From this 'broad-spectrum' understanding of the total theological picture, the Conclusion seeks to draw out implications for theology Itself, for theological education, and for theological educators in Africa today.

Whether the history of Christianity is traced to before, during, or after the birth of Jesus, the Christian faith reached Africa within the first few years of its inception. Both written and oral secular and biblical (both New and Old Testament) sources indicate that vibrant cultural and commercial interactions existed between Israel and the Middle East long before the birth of Christ. The holy family of Joseph, Mary, and Jesus sought refuge in Egypt soon after the birth of Jesus, and persons from North African communities were present at the Pentecost event.For a continent that has such foundational significance in Christianity, it is celebratory that we now have a systematic documentation of the history of Christian theology in Africa, thanks to Prof. Elias Kifon Bongmba. This has been long overdue. The handbook is so comprehensive that any reader interested in the development of Africa would find an opportunity to engage this handbook’s adventurous project on theology in Africa, which covers four broad thematic areas.Part 1 on theological method provides the reader with a robust discussion on the sources of theology in Africa, as well as selected methodological approaches to theology in Africa, including a tentative interpretation of the relationship between theology and African philosophy, and on inculturation as an indispensable conceptual resource for rational and authentic exploration, articulation, and practice of various theological themes in Africa today.Part 2 is on theological movements in Africa. It focuses on the need for dialogue between African religions and Christian theology; the revolutionary theology of the Circle of Concerned African Women Theologians, an African feminist movement that actively engages women theologians and questions patriarchal postcolonial hierarchies; an assessment of four waves of Black theology in South Africa; the symbiotic and antagonistic planes of political and public theology in Africa; political theology in Kenya; and the role of faith leaders in promoting social justice.Additionally, part 2 proposes a conceptual shift of African theology from liberation to reconstruction. It also explores the theology of public health, ecumenical theology, theologies of development in the context of poverty, and some initiatives and missed opportunities in theological enterprise after Vatican II with regard to human identity and dignity.Part 3 focuses on specific regional and emergent theologies, including Joseph Wresinski’s theology of faith-based organizations in Africa, the theology of the Ethiopian Orthodox Church, ecotheology, evangelical theology, holistic soteriology, narrative theology, postcolonial theology, the theology of African-initiated churches, theologies of sexuality, and the theology of peacemaking in Africa.Finally, part 4 offers seven chapters on biblical and doctrinal theology. The Bible is presented as a great resource for theological reflection, analysis, and articulation in Africa, but with due regard to context. This is illustrated in an analysis of Africa’s response to the Christological and eschatological problems of Christian theology, theology of salvation, patristic ecclesiology, biblical and dogmatic theology, and liturgical theology. All these chapters indicate the importance of context in theology but also the fact that Christ triumphs over all contexts.This is the most comprehensive documentation of Christian theology in Africa. Certainly, it achieves the stated goal of providing a snapshot “of theological adventures in Africa that should serve as a conversation starter and reference work on selected topics in African theology.” Going by this twofold goal, the book was not designed to answer but to raise questions, which it does with abandon, not just in the content but also in the choice of authors. The primary question is the question of identity: Who is a human person? Who is an African? Who is an African Christian? (Or a Christian African?) Even as some of the authors share reflections on some of these questions, the reader is still grappling with them by the end of the book. The handbook also raises questions of theology: What is theology? What is African theology? Is systematic articulation and practice of human response to revealed truths by Africans in their Christian lives best referred to as African theology or African Christian theology or Christian theology in Africa?Similarly, as much as the authors keep emphasizing the universality as well as the contextuality of theology, questions remain on the starting reference point of theology in Africa: Is it Christian history and tradition, or is it African history and traditions? In my reading of the handbook, I hear a resounding “yes and no” response from most of the authors. For me, this raises another question: Don’t indigenous African religions have a theology independent of Christianity? I wouldn’t consider it accurate that “the history of theology in Africa is as old as the Christian tradition.” I suspect that it is much older, older than the name “Africa,” which is itself an imperial enterprise.Still, to suggest that the history of theology in Africa is as old as the Christian tradition may translate to contradicting the decolonizing perspective of the handbook. This takes us back to the question of the definition of African theology, which is seemingly a chicken-and-egg question. Guess what? Such are the limitations of human life, much more of human knowledge—especially with every effort to compartmentalize it.Ultimately, I do not hesitate to endorse this text as a seminal, comprehensive, and authoritative reference material for Christian theology in Africa, an adventure that invites us to respond in both word and deed. We cannot commend the editor and the authors enough.

There is a dialogue taking place in the area of African Theology; “do we call it African Christian theology or African Theology and how it relates to the African culture”? Depending on where one sits, any name will carry the day as long as it fulfills the academic desire intended. What is important is the dialogue that is taking place between the Bible and the African culture. Here, we shall take the name “African Theology” as the norm. It is evident in almost all ways that from a walk which is based on the mapping of African theology or from the wide variety of current understandings of its nature and task, there are several priorities in African Theology. A number of theologians today argue that the priorities of African theology are many. These include providing a clear and comprehensive dialogue between African culture and the Bible in relation to the African faith. They argue that the Bible has also been translated into local languages in order to enable the African cultures to become intelligible in the way they relate to the scriptures. On the other hand, others have prioritized the definition of African Theology so that they can deal with it from their perspective of African Traditional Religions. Also, others want to prioritize African Theology as a reflection of the praxis of Christian faith within a relatively deprived community. Therefore, this article seeks to briefly provide some priorities in African Theology, such as liberation, reconstruction, and poverty reduction theologies. In this study, we will proceed to explore the need for a definition of African Theology, how it relates to African Christian faith, and the challenges posed by African Theology to the Christian faith. We will conclude with the general guidelines on formulating the priorities of African theology.

In 1965, Prof. Bolaji Idowu, President of the Methodist Church of Nigeria, castigated African Christians for being content with imported western theologies which were imperfectly understood and meaningless in the African context. He also lamented the fact that after almost two hundred years of Christian experience in Africa, African Christians have neglected the fundamental task of relating the Gospel message to political, social, and cultural milieux of African peoples. Africans must, Idowu claimed, produce indigenous theologies which will satisfy the deepest, emotional and spiritual needs of Africans.1 When Idowu wrote in 1965, expressions like ‘African Theology’, ‘African Christian Theology’, ‘Theologia Africana’, were hardly, if ever used, though some attempts were made to relate the Gospel message to the diverse social, political, and cultural situations in Africa. In the political sphere, violent winds of change were blowing throughout the continent; the rapid growth of Independent churches was an indication that some African Christians were, at least, dissatisfied with the imported theologies, Church structures, patterns of ministry and liturgical forms, which had been introduced by western Christian missionaries into Africa.

The African heritage and identity have been intensely religious. Africans carry along their religio-cultural background and tradition wherever they go and in whatever they find themselves doing. Africans embraced Christian theology while having already imbibed and appreciated African theology and identity. Being religious beings, African Christians have sought to appreciate Christian theology through the lens of African theology and heritage. This paper establishes that African Christian theology should go beyond championing African heritage and identity. It should rather be proactive and go a step further to address the challenges and ills of human society in the African setting. This will make it worthy as a source of hope for hopeless Africans in their religious existence. Using secondary data resources from the internet, and published and unpublished literature in the form of books and journal articles, this work discusses African Christian theology and the way forward. It is the ardent hope of the authors that African Christians and theologians develop the need to see theology beyond the lens of the African identity and rather contemplate how theology can be therapeutic to the ills and challenges of the African society. Keywords: Christian Theology, African Christianity, African Theology, African Heritage, African Identity

The study examined the place of the Bible in the search for theological insights and perspectives for Public Theology in African Christianity. The paper argued that the acceptance of the application of the Bible to human experiences in African societies offer Africa Public theologians the opportunity to apply biblical and theological perspectives to cultural, social, economic, political, and public-policy issues. The study observed that the Bible has been used to promote social justice, advocate for human rights and confront corruption and other forms of oppression. African theologians have developed perspectives on these issues that draw on the biblical teachings of justice, compassion, and stewardship of the earth. The Bible has been a relevant tool for African Christians to engage with public issues, promote social justice, and advocate for the common good. The study concluded with the recommendation that African Christians must engage the social, political, and economic issues that affect their communities, and work for the liberation of all people from the forces that oppress them with Christian teachings and insights. Public Theology in African Christianity must be grounded in a deep commitment to the presence of God in the world, the transformation of society, the liberation of the oppressed, and the contextualization of the Christian faith to the African context. The gospel message has relevance for all aspects of life, including social, political, and economic issues. Theological insights and perspectives that must inform Public Theology in African Christianity include the incarnation, righteousness, social justice, human dignity, Christianity identity, contextualization, and the common good. Keywords: African Christianity, Public Theology, Public Witness, Christian

In this article it is aimed to demonstrate that African theology is a public theology and a theology of dialogue based on its vocalism and oralism. The starting point is the definition of African theology, including its theologising methodologies. The method of research is a critical analysis of literature studies across the disciplines. A Sesotho proverbial or idiomatic puo pha! (orality) is used to illustrate that the decolonisation of theology is possible through African proverbs. This approach enhances African theology in its endeavours to unshackle itself from the western theology. As puo pha! African theology is the voice that addresses social menaces without compromises. It is the voice speaking not from the top, but from below. It is the voice of the masses, more than that of the intellectual elites. As puo pha! it engages African realities and experiences to make theological conclusions. It is argued here that African theology operates in public spaces since it is person-centred, expresses itself through processes of inculturation and is prophetic in character. Results show that African theology is a theology of encounter, and it is interactive. It becomes dialogical in nature, as it invites cultural contexts and eco-sciences in through dialogue in order that it may become relevant to African realities. The conclusion is the recommendation that African theologians embrace and promote an integrated theological method that synergises puo pha! with written theology for African theology, to have both biblical fidelity and cultural relevance.Contribution: The article intends to impress the validity of African proverbs in explaining theology, practised within African context. It demonstrates the sensibilities of African theology as a public theology and a theology of dialogue.

The reception of the Barmen Declaration in South Africa

Against the background of the HIV epidemic and the intense public controversy on homosexuality in African societies, this article investigates the discourses of academic African Christian theologians on homosexuality. Distinguishing some major strands in African theology, that is, inculturation, liberation, women's and reconstruction theology, the article examines how the central concepts of culture, liberation, justice, and human rights function in these discourses. On the basis of a qualitative analysis of a large number of publications, the article shows that stances of African theologians are varying from silence and rejection to acceptance. Although many African theologians have taken up the cudgels against gay rights, some “dissident voices” break the taboo and develop more inclusive concepts of African identity and African Christianity.

Faith in public life can be associated with Christianity in Ghana from the days of the early Western missionaries. Christian faith perspectives on matters of public concerns however, assumed a wider scope with the practice of regular issuance of communiques to governments and the people of Ghana by the churches. Christian ministry is expected to be holistic. A holistic approach in Christian ministry is considered to lead to the holistic development of the nation for the common good and the glory of God. Church leaders subsequently, bring their faith perspectives to matters of public concerns as a ministerial mandate to be in pilgrimage with the people. The study is a reflection on how the churches’ communiques are done and the factors that make the communiques theological in the public space. It further seeks to identify the contribution of the construction of communiques to public theology in Christianity in Ghana. The study as qualitative, examines both available primary and secondary sources. Copies of communiques of some selected churches, ecumenical bodies and joint communiques by ecumenical bodies are examined to appreciate insights of communiques by the churches. The study seeks to make a contribution to the theological construction of public theologies in Ghana and African Christianity. KEYWORDS: Public Theology, African Christianity, Communique, Common Good

While many African theologians have appropriated the thought of Stanley Hauerwas in their work, this article focuses on two theologians whose work demonstrates the influence of post-Enlightenment or postliberal ethics in general and Hauerwasian influence in particular. The article argues that elements of Hauerwasian Christian ethics, such as its insistence on virtue or character development in the context of a community (the church) and the embodied nature of Christian ethics made manifest through witness, provide a significant reminder to what African Christian ethics should be about. It also argues, however, that Hauerwasian ethics, if not critically engaged, has the potential to replicate some of the unsalutary moves that Western missionary Christianity made, and some contemporary forms of African Christianity still make, against African thought, such as the attempt to erase African cultural memory. In order to overcome this tendency to divorce African Christians from their cultural contexts, the complex nature of their moral formation, that is, their being morally formed by both the village and the church, needs to be taken seriously.

African Christian theologies are more and more present in international theological dialogue. They represent an attempt at adaptation of the Gospel to African thought and life styles and support the specific development of Africa, the one respecting traditional ecclesiastical learning but making in the same time a new contributory effort at understanding the religious and cultural tradition of Africa. In a big part of Africa original African religions have been displaced by universal religious systems (Christianity, Islam, Buddhism) turned into dominant religions in Africa. But original African religions are coherent ;ind they don’t disappear but continue to exist even within the universal religious systems. Adaptation occurs on both sides, Christianity and Cristian theologies in particular appear to finti their specific manifestations exactly in African theologies.. To understand contemporary Christian theologies in Africa, original African religions must be comprehended which influence a new African theological Christian thought by their conception of man and the world. African theology influences Christianity by authentic African religious experience comprised in original African religions. A great number of African theologians consider their new theologies contribute to struggle for a complete liberation of the peoples of Africa as well as for creation of 'the new, more human society. The final document of the Pan-African theological conference emphasizes that African theology is faith in Christ - Liberator

This paper is attempting to engage a broader historical discourse by Mugambi in African Christian �theologies� although, plurality of theology seem not to be his interest. In some instances this article tried to challenge some of his thoughts particularly on Black Theology. This might be regarded as notoriety, but it is merely intended to test his. African Theology, Black Theology and the AICs are the initiatives of the African scholarship. Many theologies emerged alongside African Theology, particularly in South Africa which may sometimes seemed to be challenging African Theology itself. Mugambi and some prominent African theologians seem to be somehow deterred by this and want Black Theology to take a back sit in favour of African Theology. Some African scholars are adamant that Black Theology is still relevant in places where racism has left its legacies which affect people badly even in a democratic South Africa. These three trends of theology seemed to be carrying vital weight which none of them its own can provide, therefore to me the issue of coexistence is crucial.

The question of human sexuality has been a troubled and troubling topic in Christian theology, more so in African Christian theology. This chapter highlights how sexuality has been tackled in African theology, as well as providing some key insights into how African Christian theology could further research on the subject. Besides, a key focus on theology and sexuality, it also highlights some of the attendant problems that impinge on the substance of the chapter, such as the challenge on the appropriate nomenclature. This is followed by a discussion on sexuality or sexualities that tries to highlight the key ideas around the concept or construction called human sexuality and how this was possibly understood among African communities, especially pre-colonial communities, without ignoring the contemporary African communities. After articulating the biblical basis, the chapter focuses on how sexuality has been addressed in Christian theology in Africa.

This contribution is a literature-based research that involved analysis of primary literature on the Trinity in African theology. Although the beginning of the historical development of the Christian doctrine of God as the Trinity may be rooted in Africa, not least because of the theological contributions of early African theologians such as Tertullian, Origen, Arius, Athanasius and St. Augustine (Bediako 2004:154; Ngong 2017:55; Ogbonnaya 1994:56), this article focuses on Trinitarian hermeneutics in modern African Christian theology (hereafter African theology). It is a narrative analysis of the African discourse on the Trinity with reference to three phases in the history of African theology. These are namely the phase of initial debates on the Christian theological validity of African concepts of God, the phase of literary productivity on African Christologies and, finally, the phase of post-colonial African theology. In the context of this contribution, the phrase ‘African theology’ refers to modern academic ‘theological reflection by African Christians on the interplay between Christian tradition and the African religio-cultural heritage, including contemporary experience’ (Sakupapa 2018:407).