African Theology Research Articles (Page 1)

This article examines the contributions made to a 28 April 2022 ecumenical dialogue on race, racism, and whiteness in South Africa. Following a careful analysis of the recordings and transcripts from this dialogue the article identifies multiple themes regarding race and whiteness that emerged from participants at this event. The article seeks to point out contemporary challenges identified by Christian leaders around race and whiteness in order to outline potential challenges both in terms of ecclesial actions on anti-racism but more specifically key research agenda to critically accompany faith communities responding to questions around race, racism, and whiteness. The article concludes by suggesting that there is a clear need to revisit the possible place of churches in responding to the unfinished work of the TRC, to focus specific attention on the intersection of congregational studies and anti-racism, in order to develop congregational practices that will contribute to the ongoing dismantling of structural racism, and further theological research needed to look into the ways in which South African theology was, and continues to be, formed by a colonial and white imagination, and what a faith and theology liberated from its colonial shackles would look like.

The original Nicene Creed of 325 is of particular importance to those who are interested in African theology. The debates which led to the Council of Nicaea had been sparked by the great third-century African theologian Origen, and they were worked through by Arius, Alexander, and the Egyptian church well before the advent of Constantine. Athanasius of Alexandria was the Creed’s main champion for most of the fourth century. His stalwart confession of it in the face of imperial violence became the inspiration for the Coptic and Ethiopian Churches to put Nicaea’s theology at the centre of their own theological self-understanding.

This article explores the works of Prof. Madipoane Masenya, a Black South African theologian, and her theological approach known as the "Bosadi Reading." It analyses how Masenya developed and understands her theological position, highlighting the ways in which the "Bosadi Reading" differs from "womanhood" or feminist approaches and identifying areas of intersection. In the second part, the article considers what a white German evangelical theologian (the author) can learn from this approach and what critical questions could be posed from his perspective.

This article provides an overview of John Mbiti and his African theology over the past half a century. It discusses how African theology has moved from being unwritten to more deliberate, organised, and written forms of articulation since the 1950s. It also discusses the life, teachings, writings and convictions of John S. Mbiti known as the ‘Father of African Theology’ who passed away in 2019. Mbiti’s contribution to African theological epistemologies is plausible and has for ages reasserted itself within the mainstream theological studies. Mbiti put African spirituality worldview into perspective and made it a discipline acceptable by both African and international academics. Key concerns of African theology include inculturation of the gospel into the African context, liberation from forces hindering Africans, communicating Christ’s message in an African manner, and asserting African self-identity and universality of the gospel. The article outlines some of the major themes of Mbiti’s African theology since the mid-20th century. It hopes to sketch an emerging agenda for African Christian theologies in the 21st century. This emerging agenda is African theology beyond Mbiti, which is a call to current African scholars from all the academic disciplines to take Mbiti’s convictions further by expanding them into the broader epistemologies. Intradisciplinary and/or interdisciplinary implications: This is an interdisciplinary study engaging history, theology, sociology, African spirituality and philosophy. It is a reminder to African scholars that theology transported from the West by the colonisers fails to glean the richness of African worldviews. The study repositions African philosophy back into the academic deliberations.

Contemporary African theology continues to wrestle with the challenge of expressing the doctrine of the Trinity in ways that are theologically faithful and culturally resonant. While Western Trinitarian formulations have been shared by metaphysical and epistemological paradigms, they often fail to account for the African relational and Communal worldview. Although rooted in orthodox Trinitarian confession, African Christianity lacks a contextual theological framework that meaningfully integrates its socio-spiritual realities. Through a Historical Retrieval and Reappropriation Methodology, this article examines the implications of Edward’s 18th-century metaphysical framework and Barth’s 20th-century revelatory approach for contemporary theology. Edwards' relational ontology, grounded in love and articulated through the Spirit as the bond between the Father and Son, aligns with the African conception of Communal identity and personhood. In contrast, Barth’s revelatory epistemology offers methodological clarity, emphasizing divine self-revelation as a safeguard against syncretism. This study situates Edwards and Barth in a conversation within an African context, offering a relational and revelation-based approach to Trinitarian theology that affirms the interconnectedness of divine life and human community. This article contributes to ongoing Trinitarian discourse by advancing a contextual theological framework that bridges Western doctrinal traditions and African epistemologies, aiming to shape orthodox and socially transformative theology.

he intersection of Black theology, African cultural identities and Indigenous belief systems has been topical in South Africa, given the apartheid history of the country. Black South Africans used theology to define their cultural identities and belief systems in their quest for liberation. The need to engage this symbiotic relationship in Zimbabwe arose with Joshua Maponga III, who used his theological background as a pastor to analyse the meaning of African cultural identities, Indigenous belief systems and the place of theology among suffering Africans. This article aims to interrogate Maponga’s writings, presentations and interviews on social media to find out how he drew from African cultural epistemologies to develop a Black theological perspective and define African cultural identities and Indigenous beliefs. The article argues that Maponga’s work offers a unique insight into how African culture can inform and enrich Black theological discourses. It discusses the methodology used and Maponga’s background. It further analyses how African cultural resources, such as traditional myths, rituals and symbols, enabled Maponga to develop a theology rooted in Black people’s experiences, challenging the dominant Western theological paradigms that have marginalised African culture and theological perspectives for years. Furthermore, the article discusses the implications of Maponga’s work for the ongoing development of Black and African Theologies. It concludes by stating that Maponga’s work offers an example of how African cultural resources can be used to develop a theology that is both contextual and liberative. Contribution: This study highlights the significance of intersectionality and contextualisation in theological research while also challenging dominant Western theological paradigms and emphasising the importance of African cultural epistemologies. It contributes to methodological innovation in theological research and provides implications for the ongoing development of Black and African Theologies.

The study explores Charles Nyamiti's approach to African Christian theology, focusing on integrating traditional Christian doctrines with African thought patterns. It centres on the Christology and ecclesiology of Nyamiti, who built it on the assumption that Christ's function in the Church is similar to that of traditional African ancestors. This article uses a multidisciplinary approach to explore Charles Nyamiti's African and Christian Theology. It employs comparative analysis, historical inquiry, hermeneutical analysis, and contextual theological reflection to examine the complex intersections between African traditional beliefs and Christian theology, addressing issues like social justice and liberation. Charles Nyamiti's African ancestral Christology emphasises Christ's divinity and humanity, viewing him as a brother-ancestor in Bantu culture. He argues Christ's intimate connection with humanity is rooted in His Adamite origin. Nyamiti's theology highlights the Church's role in African theology, emphasising the Eucharistic sacrifice and the connection between Christ and the Christian community. However, critics argue that Nyamiti's approach lacks clarity and a clear connection between humanity and Christ. The study concludes that Nyamiti's construct illuminates the Christian faith among African people but faces methodologicalproblems that detract from its conclusiveness.

The large majority of South Africans identify as Christians; however, the country is plagued by numerous indecencies such as violent crime, poverty, femicide and so on. This paradox presents a challenge for South African theologians, especially regarding Christian formation. Consequently, this article offers an analysis of Martin Luther’s catechisms within their context as a contribution to this challenge. Luther’s catechisms are examined in relation to the historical context of the early church catechumenate tradition, the theological contrast to Dietrich Kolde’s catechism and considerations of genre. The analysis combines cognitive, affective and ritual perspectives into a theory of formation, highlighting how knowledge, desire and embodied action shape and form human beings. The aim of the analysis is to uncover the formative potential that Luther’s catechisms can have for South African Lutheran Churches. It is found that this potential in Luther’s catechisms is characterised by the critique of his inherited symbolic world, the Law and Gospel dynamic, sacraments as points of encounter, prioritising coherence over the number of rituals, integrating literacy and orality, and employing a holistic approach to the Christian life. Luther’s catechisms hold potential for South African churches to address the noted paradox by offering these perspectives on the various facets of theological formation. Contribution: This article combines cognitive, affective and ritual perspectives on human formation into a pedagogical theory, which is applied in a contextual analysis of Martin Luther’s catechisms. Consequently, the formative potential of Luther’s catechisms is characterised by providing conceptual approaches to Christian formation.

Abstract The North African theologian Muḥammad b. Yūsuf al-Sanūsī (d. 895/1490) participated in a scholarly tradition that combined Ashʿarī kalām with Junaydī taṣawwuf, but his approach to Sufism has received little scholarly attention. This article examines how al-Sanūsī integrates Ashʿarism and Sufism in al-Manhaj al-sadīd fī sharḥ kifāyat al-murīd, also known as Sharḥ al-jazāʾiriyya, which is a commentary on a theological poem by Aḥmad b. ʿAbd Allāh al-Zawāwī al-Jazāʾirī (d. 884/1479) that concludes with a substantial section on Sufism. The article shows that al-Sanūsī systematically presents taṣawwuf as the ethical application and spiritual assimilation of the fundamental tenets of faith as defined and demonstrated in kalām. Sufism, for al-Sanūsī, is a path towards realising and embodying the Islamic creed in one’s actions, states and character traits. The article also compares al-Sanūsī’s integration of Ashʿarism and Sufism to that of his student Aḥmad Zarrūq (d. 899/1493) and highlights similarities between them, such as their common reliance on the works of al-Qushayrī (d. 465/1072), al-Ghazālī (d. 505/1111) and Ibn ʿAṭāʾ Allāh (d. 709/1309), and their theologically motivated emphasis on giving up one’s self-direction and planning (isqāṭ al-tadbīr) in deference to God as the foundation of the Sufi path.

In 2014, the South African print media reported that a pastor of a New Prophetic Church instructed his congregants to go out and eat grass. A few months later, the same pastor asked his congregants to drink petrol. Several New Prophetic Church pastors also mimicked this pastor by causing members to eat snakes and rodents, sprayed members with a pesticide, and made them drink liquid detergents. On one hand, these incidents infuriated the public that called for government intervention, On the other hand, some Southern African African theologians began to address these cultic practices. Consequently, this article asks: How can New Prophetic Church members and Pentecostals in South Africa respond to these identified cultic tendencies? Osmer’s practical theology approach was used to answer the question by analysing the woks of the above-mentioned theologians regarding the identified cultic tendencies in these churches. The outcome of the analysis is that the origin of these cultic tendencies was traced, the teachings in these churches were identified, some biblical teachings on miracles were provided, and finally some strategies were provided to assist members in these churches and others Pentecostal address these cultic tendencies.

Dr Abraham Modisa Mzondi is a scholar and pastor with two doctoral degrees (Theology and Religious Studies) from the University of Johannesburg, specialising in Ubuntu, African theology, and Pentecostalism, and serving as a Senior Lecturer and Supervisor at the South African Theological Seminary (SATS) In Ubuntu Pentecostalism, Mzondi engages two angular concepts in the South African church experience with apt detail. He uses the explicit conversation of ubuntu and Pentecostalism not to conceal his furtive shibboleth but as his way of self-identification, signalling his loyalty and affinity. He, therefore, maintains traditional segregation and protects his valuable religious tradition from ecclesiastical or academic threats.

ABSTRACT Contemporary African theology continues to wrestle with the challenge of expressing the doctrine of the Trinity in ways that are theologically faithful and culturally resonant. While Western Trinitarian formulations have been shared by metaphysical and epistemological paradigms, they often fail to account for the African relational and Communal worldview. Although rooted in orthodox Trinitarian confession, African Christianity lacks a contextual theological framework that meaningfully integrates its socio-spiritual realities. Through a Historical Retrieval and Reappropriation Methodology, this article examines the implications of Edward’s 18th-century metaphysical framework and Barth’s 20th-century revelatory approach for contemporary theology. Edwards' relational ontology, grounded in love and articulated through the Spirit as the bond between the Father and Son, aligns with the African conception of Communal identity and personhood. In contrast, Barth’s revelatory epistemology offers methodological clarity, emphasizing divine self-revelation as a safeguard against syncretism. This study situates Edwards and Barth in a conversation within an African context, offering a relational and revelation-based approach to Trinitarian theology that affirms the interconnectedness of divine life and human community. This article contributes to ongoing Trinitarian discourse by advancing a contextual theological framework that bridges Western doctrinal traditions and African epistemologies, aiming to shape orthodox and socially transformative theology.

This study reflects on Steve de Gruchy’s holistic model of theology and development (TD), emphasising his commitment to justice, human dignity and social transformation in the context of post-apartheid South Africa. De Gruchy was a notable South African theologian whose scholarship significantly influenced development theory, public theology and social ethics. This article is presented in response to the commemoration of 50 years of scholarship at the Research Institute of Theology and Religion at the University of South Africa, and the question is: How does De Gruchy’s holistic model of TD inform our understanding of socio-ecological, political and economic challenges in South Africa, and what implications does it have for development practices both locally and globally? This study employs an interdisciplinary approach, integrating theological analysis with development theory, drawing from De Gruchy’s works and contextual examples. It examines the historical injustices in South Africa, critiques neoliberal economic paradigms and emphasises participatory frameworks for social change. Findings reveal that De Gruchy advocates for TD that transcends economic metrics, highlighting ecological, social and spiritual dimensions. His emphasis on integrated approaches, such as the Sustainable Livelihoods Framework, illustrates the necessity of empowering marginalised communities. The role of faith communities as catalysts for social change underscores the potential for constructive engagement between secular and religious sectors. This study is significant as it reiterates the relevance of De Gruchy’s insights in addressing ongoing development challenges, advocating for a reconceptualisation of TD that intertwines theory and praxis, promoting collaborative solutions in the African context and beyond.Intradisciplinary and/or interdisciplinary implications: This article honours De Gruchy’s lasting impact on contemporary TD discourses and the Research Institute of Theology and Religion at the University of South Africa’s 50 years of scholarship. His liberation theory of holistic development encourages theologians to address socio-ecological challenges, promoting ethical responses in South Africa and beyond. It bridges gaps with sociology and environmental science, fostering collaborative efforts for sustainable solutions.

The study set out to explore whether the Methodist Church of Southern Africa (MCSA) is an African Church or a British Church operating in Africa. This is a fundamental question because it affects the MCSA’s mission, doctrines, and relevance to its black African membership. The question is critical, given the MCSA’s vision of “a Christ-healed Africa for the healing of nations.” The study first reconnoitered the milestones achieved by the MCSA to position itself as well as respond to Southern African challenges after its independence from the British Methodist church. Thereafter, available and relevant literature was reviewed to argue that, since the MCSA’s autonomy from the British Methodist Church in 1927, there has been an imbalance between the British Methodist heritage and the African-ness of the MCSA in its theology and its practices. This study argued that it compromises its witness and relevance to its black African membership. A decoloniality paradigm is explored in this regard. The study concluded with recommendations for further research and conversation on how the MCSA could be a more African Church. The study contributes to the ongoing conversations and scholarship in the MCSA on contextual theology, African theology, and decolonisation of its theology and doctrines. Keywords: MCSA, African Church, Decoloniality

Joseph Ratzinger and the Future of African Theology ed. by Maurice Ashley Agbaw-Ebai and Matthew Levering (review)

Christianity has, since the beginning of the 20th century, experienced an unmatched numerical growth in Africa. Presently, Africa occupies a central position in global Christianity, as evidenced by the active involvement of numerous African churches in reverse missions to areas like Europe and North America. The proliferation of the church in Africa has given rise to a cadre of theologians and biblical scholars who engage in diverse theological inquiries to enhance the qualitative growth of the church. However, despite their diligent efforts, the impact of African theologians and biblical scholars on the church and society is limited because most African biblical scholars fail to focus on the cross. The need for a cross-informed theology has prompted this paper which explored how cruciform theology might affect evangelical Christianity and the society. This paper further explored the implications for contextualizing theology, responsibly exercising political power, and practicing effective stewardship within the African context. The paper used a qualitative research approach to collect primary data from books, journal articles, and theses/dissertations on the subject matter. Using a descriptive approach, this paper sought to reconstruct cruciform theology for African evangelicals and to draw lessons for Christianity in Africa. The main argument is that the cross should be at the heart of every dimension of the church’s existence, ultimately leading to the transformation of society. The goal of this study is to encourage ongoing dialogue and reflection on the theology of the cross among the African Evangelical Christian community. Keywords: Africa, Evangelical, Christ, Cruciform theology, Leadership

This study discusses The Pedagogical Significance of Biblical Languages in African Theological Education, focusing on the declining proficiency in biblical languages such as Hebrew and Greek within African theological institutions, using the Baptist College of Theology, Obinze. The problem identified was the increasing marginalisation of these languages, often substituted by more practical or contemporary subjects, resulting in a weakening of biblical exegesis and diminished theological depth in academic and pastoral contexts. The study’s primary objective was to assess biblical languages’ role in enhancing theological education, particularly in African contexts. It investigated how mastery of Hebrew and Greek could significantly improve scriptural interpretation, homiletics, and doctrinal accuracy among African theologians and pastors. The research aimed to demonstrate that proficiency in these languages offers essential insights into the original meaning of biblical texts and a greater connection to their cultural and historical contexts. Methodologically, the study employed discourse analysis and case studies, examining curricula from various African theological institutions and surveying educators and students. It also reviewed theological literature to evaluate biblical languages’ historical and contemporary significance in Christian education. The findings revealed that institutions prioritising biblical language instruction produce graduates with more vital exegetical skills, better equipped for accurate scriptural interpretation and culturally sensitive theological reflection. Based on these findings, the study recommends that African theological institutions reinstate the teaching of biblical languages as a core part of their curricula. These recommendations include creating more accessible language courses, integrating digital learning tools, and emphasising biblical language proficiency’s long-term academic and pastoral benefits. The study advocates for a balanced approach to theological education incorporating biblical languages as a vital component of developing sound theological scholarship and effective ministry in Africa.

This article investigates the reasons behind interwovenness and the profound philosophical thought that a God must be a part of the brain’s predictive processing entropies. The article accomplishes this by utilising South African theologian Wentzel J. van Huyssteen’s epistemological consciousness as an added benefit in examining our planet and, as a result, our cosmic universe, which transcends human God notions. This article caters for academics interested in the science-religion dispute on the existence of life inside the integrated metaphysical God. In this article, the connection between metaphysicality, free energy and Van Huyssteen’s epistemic consciousness is used as metaphor(s) in our estimates of what life is, which includes a God, as it will show that we as humans can reasonably expect to exist beyond this (the) Earth. It is therefore the primary question that resonates with the whole of the universe as well as the minute fragmentation that is humans, only recently identified as sapiens, that sigh, or even better, long for a God, that encloses the question of: are we as humans made of, organs, metabolic systems, cells, atoms, memories or passions, that are a plausible mixture of an effective cognitive and affective cocktail, so to speak?Intradisciplinary and/or interdisciplinary implications: This article proposes a dual paradox that theology and science are not only in opposition yet are, juxtaposing (therefore integrating) one another. They share a very astute understanding of free energy from both a mathematical (natural sciences) and philosophical (theological) evolutionary epistemological perspective.

Through a decoloniality framework, this article explores how a reimagining of ecumenical theology in Africa can support and promote Aspiration Five of Agenda 2063 of the African Union. The Aspiration focuses on building an Africa with a strong cultural identity. It speaks of the integrity of African diversity in culture, language, and religions as a basis of strength for building a robust sense of identity and pride toward socio-political and economic development. The article applies an exploratory methodological design to argue for a more nuanced understanding of ecumenical theology that resonates with African culture. Such ecumenical theological engagements are rooted in the historical recognition and continuation of the contributions of African theologians grappling with the issues of cultural identity. The article proposes that reimagining ecumenical theology in Africa to promote Aspiration Five of Agenda 2063 should include memory, resistance, and creativity. The AU Agenda 2063 must be communicated harmoniously with the church’s social, cultural, and theological teachings. Thus, theological training must be relevant to Agenda 2063, whose objective is the flourishing and well-being of the continent. The article contributes to the ongoing conversation on decolonizing theological education and churches in Africa.

The legacies of colonialism in South Africa and broadly in Africa have problematised discourses on violence and discrimination. To counter coloniality and its continued efforts to dehumanise Africa, many Africans have often uncritically embraced certain notions of African culture that exacerbates the problem of homophobic violence and discrimination. This has left certain African discourses embracing ubuntu without critically addressing the violence and discrimination where ubuntu is often promoted. Recognising the attempts of African reconstruction theologians such as Mugambi and Ka Mana who advocate the necessity for African epistemic paradigms or epistemic justice, I engage their paradigms considering epistemic violence from the context of the queer community. Ubuntu must be understood within the context of African holism, a framework which African reconstruction theology makes use of. Using Dotson’s three orders of epistemic oppression, I argue that Mugambi’s theological paradigm could become problematic for the queer community because of the epistemic shells it carries into the future from the past. Considering the queer community, I argue that the epistemic flexibility of Ka Mana’s theology of reconstruction allows for more engagement because of its commitment to an ethic of African holism. At the heart of such an ethic is a commitment to the unity and the interconnectedness between God, humans, ancestors, plants and animals. This paper makes a theological contribution by engaging queer epistemic violence from the context of two African theological reconstruction paradigms.Intradisciplinary and/or interdisciplinary implications: This paper engages discourses from African masculinities, social sciences, African theology and philosophy with reference to epistemic violence enacted against the queer community.