Theology In Africa Research Articles

Disjunction–Conjunction–Disillusionment

In Pentecostal political theology in Africa, there has been a movement from Pentecostal disjunction from state and society towards conjunction on governance levels. This eventually led to disillusionment with Pentecostal policymaking, both within African Pentecostal milieus and public discourses. The entrance of Pentecostal actors onto the political stage in African countries dates back to the transformative years from 1989 to 1993, in which democratic movements all over the continent were challenging autocratic presidential regimes. This era has been termed in political science the “second democratization” after the immediate postcolonial era of nation building in the 1960s. Almost invisible before, Pentecostal political impact was growing enormously and transformed into varied efforts to ‘pentecostalize’ governance since the turn of the millennium. In view of selected West African political cultures and Kenya discussed in this special issue of Nova Religio, a dialectics in Pentecostal visions of politics becomes obvious: The diversity of political strategies testifies to African Pentecostal potency in public discourses, but once entangled in actual policymaking, Pentecostal praxis discredits self-images of superiority in politics.

The relevance of the church in oppressive situations: The Praxis of Liberation Theology in Africa

In many respects, the situation in Africa now resembles the situation in Latin America under which liberation theology irrupted. A situation under which both human and non human factors (external and internal) reduces the masses of the people to abject poverty and misery. African theologians have been attempting to grapple with these problems and to relate the gospel to the practical issues, whether social and political, cultural and liturgical which confronts them. This is because the Christian faith is not something extrinsic to the afflictions of the oppressed, but it is rather a motivating force which demands that the oppressed must be liberated in order to make room for the realization of the historical translation of the salvific deed of Jesus and the salvific will of God. However, so far, it appears that African theologians have not given enough thought to linking theology closely to the socio-economic and political situations in Africa as it has been done in Latin America. This situation has therefore called for an adequate and clear theology and the development of liberation praxis born out of the living experience of the African people. We therefore believe that the stage is now set when African theologians will help the people to uncover the liberative dimension of their faith and call for a discipleship in praxis as the beginning of theological reflection.

Karoo fracking and the Christian faith community

One of the challenges for Practical Theology in Africa is to engage with the continent’s concerns and challenges in such a way that the kingdom of God is realised in society and is seen to be relevant to these issues by people who are outside of academia. In our article, which was first presented at the Practical Theology congress in Pretoria in January 2014, the authors seek to demonstrate how this may be accomplished by applying insights to one concern, namely ‘fracking’. The objective is to mobilise the influential Christian faith community in South Africa to begin to exercise prophetic discernment concerning fracking in the Karoo. The fracking debate is a product of the tension between the environmental degradation that its waste products may cause, on the one hand, and, on the other, the greater energy demands of a rapidly increasing world population along with its expectations of an ever-increasing standard of living. Shale gas fracking in the Karoo region of South Africa promises to make vast reserves of oil and gas available to help meet a significant percentage of the country’s energy needs for many years to come, and so thus aid development and contribute to raising the standard of living of many people. Yet the management of the waste products associated with the process is an area of serious environmental concern. The article aims to apprise the South African Christian faith community of the technology and risks involved. Theological guidelines are presented by which fracking’s benefits and dangers can be interrogated so that the community may come to an informed decision as to whether or not to support fracking.

Are we wasting theology in our continent?

The 2014 conference theme of the society for Practical Theology in South Africa was ‘Practical Theology in Africa and human waste’. The article asks the question whether we can do theology in Africa in such a way that the kingdom of God is realised, notwithstanding the feeling that the seed that is sown is often wasted. The growth of Christianity and southern shift of the majority of Christians to amongst others Africa, is described, discussed and questioned: Is this seed falling on fertile ground or is it wasted if one considers all the calamities of the African continent? Taking its cues from the parable of the sower the epistemological revolution and paradigm shift are outlined stating that unless doing theology within a new paradigm the kingdom of God cannot be served. It calls for new paradigm labourers who are trained to be on the marketplace, who reach out to where people are suffering and struggling and serve their needs thus following the example set by Christ in training his disciples.

Knowing, believing, living in Africa: A practical theology perspective of the past, present and future

The new democratic era in South Africa brought Western cultural influences forcefully into public and private living domains. This dichotomy deformed African cultures in many ways (Bujo & Muya). Local communities were previously ‘public people’ living and worshipping in transformative hermeneutical communities. This scenario has changed and local communities are steadily being driven into private spaces. The task of practical theology is to question what the undergirding epistemology and beliefs for this shift are and to reinterpret it in the light of the gospel. The impact of Western culture on African traditional villages is telling in so far as traditional African values and practices are being lost at the expense of Western ideology, technology, media, et cetera (Bujo & Muya). We argue that the former dominant monodisciplinary approach of practical theology contributed to a growing private individualist worldview. Practical theology has since developed into an interdisciplinary approach. This newfound reciprocity in the social sciences led to constructive change in church and society (Dingemans). Practical theology in Africa has to deal with an individualised, pluralistic world and tendencies of discontinuity, uncertainty, violence and destruction. In South Africa, practical theology is called upon to redress the dichotomies and defaults of Western and African cultures, respectively.

Contextualising theological education in Africa by doing theology in a missional hermeneutic

This article originated at curriculum development workshops for seminaries at different venues in sub-Saharan Africa. Its goal was to provide guidelines towards finding a hermeneutic key to practising theology contextually as a response to a process of spiritual discernment which would lead to a contextualised, missional theological curriculum and training. It briefly described elements of the history and context of theological training in the Christendom paradigm. It has little faith in the future of this paradigm, and argued that the southern shift of the heartland of Christianity points us in a new direction. The article said: look at the changing context, the influence of globalisation and the information revolution and revisit key theological parameters in Scripture. Observe what is happening in missional congregations and let all of these developments guide us on a journey to discover a new hermeneutic to do and teach theology in Africa.

Religion, politics and cults in East Africa. God's warriors and Mary's saints. By Emmanuel K. Twesigye. (Bible and Theology in Africa, 11.) Pp. xvi+263. New York: Peter Lang, 2010. £23.10. 978 1 4331 0995 9; 978 1 4331 1112 9; 1525 9846

Religion, politics and cults in East Africa. God's warriors and Mary's saints. By Emmanuel K. Twesigye. (Bible and Theology in Africa, 11.) Pp. xvi+263. New York: Peter Lang, 2010. £23.10. 978 1 4331 0995 9; 978 1 4331 1112 9; 1525 9846 - Volume 63 Issue 4

Review of Lechion Peter Kimilike, Poverty in the Book of Proverbs: An African Transformational Hermeneutic of Proverbs on Poverty

Mark Sneed reviews Lechion Peter Kimilike, Poverty in the Book of Proverbs: An African Transformational Hermeneutic of Proverbs on Poverty (Bible and Theology in Africa 7. New York: Lang, 2008).

Theologie, gender-ideologie en de transformatie van masculiniteit in Afrika Theology, Gender Ideology and Masculinity Politics in Africa

Als gevolg van de hiv-epidemie zijn gangbare constructies van mannelijkheid in Afrika onder vuur komen te liggen. Er wordt gezegd dat deze veranderd moeten worden – maar wat zijn de strategieën daarvoor en tot wat voor vorm van mannelijkheid zouden die moeten leiden? Dit artikel bespreekt de manier waarop een aantal progressieve Afrikaanse theologen en een Zambiaanse Pinksterkerk zich inzetten voor een transformatie van masculiniteit. De kerk blijkt mannelijkheid te herdefiniëren binnen een patriarchaal kader, terwijl de theologen de noodzaak onderstrepen om voorbij te gaan aan patriarchaat om zo een werkelijkheid van gender-rechtvaardigheid te creëren. De auteur betoogt dat de benadering van de kerk effectief kan zijn in de praktijk, maar dat de visie van de theologen principieel de voorkeur heeft.

Poetically Africa dwells: A dialogue between Heidegger�s understanding of language as the house of Being and African Being-with (<i>ubuntu</i>) as a possible paradigm for postfoundational practical theology in Africa

The search for new paradigms and perspectives for practical theology in South Africa begins with the context, South Africa. What perspectives are given and what perspectives respond to the call of this context when this African context is brought into dialogue with the thoughts of a thinker who has to a large extent determined the paradigm of postmodern Western thought? This article was inspired by the hope that such a dialogue will reveal unique outcomes that could offer perspectives and possible paradigms for doing postfoundational practical theology in South Africa. I specifically brought into dialogue Heidegger�s understanding of language and the poetics of Being, with ubuntu, interpreted as Being-with [mit-Sein] and how African ubuntu can be interpreted as being of language � poetically Africa dwells-with-others. This dialogue in Africa with Africa, on and of the house of Being, can only but �gift� practical theology with new perspectives and paradigms, because practical theology can be understood as a critical theological reflection on the word event (language event) in the various sub-disciplines of practical theology (homiletics, pastorate, liturgics and diaconical ministry), responding to the Word event of Scripture as the written said in answer to the Divine saying.I have reflected on this dialogue, not as an outsider objectifying Africa or postmodernism, but as one born in Africa (as-one-in-Africa) whose mother tongue (house of Being) is that of middle Europe. Theology has always been most creative at the intersection or intercessions of paradigms of thought, that is, Jerusalem�Athens, Jerusalem�Athens�Alexandria, Jerusalem�Athens�Alexandria�Rome, et cetera. The time has come for southern Africa to be part of this intersection and these intercessions, to offer perspectives and paradigms for practical theology.

African Theology of Reconstruction: The Painful Realities and Practical Options!

AbstractReconstruction theology in Africa has been the latest theological project coming out of Africa, beginning in 1990 it has gradually established itself and from 2003 a number of publications have come out on the subject. This paper seeks to make an addition to this growing list of publications. In this paper, I question the validity of the blame of external forces for all the woes that Africa is going through now. I instead propose that a functional reconstruction theology should primarily tackle the evil that we commit against ourselves. When we deal with this evil we have a likelihood of bringing African people into a proper unified group that can stand together against foreign elements. I also take issue with the selection of Nehemiah as the model upon which we can do our reconstruction theology. It is in this context that this paper suggests the prophet Amos over and above Jesus as the right model needed to confront the sort of problems we face as Africans. There is need for the church in Africa to undergo a reconstruction of its own after which the church can lead in the African reconstruction. This paper brings to the fore the painful realities of internally perpetrated evils, which are bigger than has been appreciated in many earlier contributions.

Book Review: Contemporary Gospel Accents: Doing Theology in Africa, Asia, Southeast Asia, and Latin America

Book Review: Contemporary Gospel Accents: Doing Theology in Africa, Asia, Southeast Asia, and Latin America

The Bible, Its Status and African Christian Theologies: Foundational Document or Stumbling Block?

AbstractThe relationship between the Bible and Christianity, including Christian theology, is traditionally strong and undisputed; however, in Christian theology in Africa, as elsewhere, the status of the biblical texts is contested. A brief consideration of the Bible as 'canon' leads to a broader discussion of how the Bible has to a certain extent become a 'problem' in African theology also, both because of theological claims made about its status, and - and in conjunction with - its perceived complicity in justifying human suffering and hardship. The legacy of the Bible as legitimating agent is dealt with from the vantage point of the history of interpretation; but the latter also provides for a 'rehumanising' of Scripture. In the end, this article is also an attempt to explain some of the different views of the Bible's status in Africa, and to address and mediate the resulting conflict by attending to proposals to view the biblical canon as 'historical prototype', foundational document' - as scripture. A number of important aspects regarding the continuing role of the Bible in African theologies in particular, conclude the essay.

Reinventing Christianity: African Theology Today

In Reinventing Christianity, the first comprehensive survey of Christian theology in Africa to appear in English, John Parratt provides a critical yet sympathetic examination of the new ways of doing theology that have recently emerged from within the African church. Following an introduction that charts the growth and development of African theology, Parratt examines the differing theological assumptions and methodologies throughout the continent. He also shows how Africans are rethinking the central dogmas of the Christian faith - Scripture, God, christology, the church, and eschatology - and evaluates Africa's political theologies, giving special attention to theological approaches to African socialism and to South African black theology. The final chapter exposes some of the problematic issues that can provide a framework for wider ecumenical theological debate.

Inculturation and Theology in Africa

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.

African culture, African intellectuals and the white academy in South Africa - some implications for Christian theology in Africa

AbstractAttitudes towards African culture are central to the crisis of African intellectuals. This crisis is manifest in the issues of African identity, black self-love, black poverty, the stranglehold of the Western academy and white racism. For the debilitating aspects of the crisis to be converted to our advantage, African intellectuals must reconnect to African culture. However, such a reconnection must include not only an analysis and problematisation ofwhatAfrican culture is, but also the question of how best to connect to it. The call for African intellectuals to reconnect to African culture is not a call for the resuscitation of romantic views on African culture. Nor is it a call for a rehash of the often strident views of Western missionaries, philosophers and colonialists on African culture. It is also not a call for the self-hating castigation of African culture by Africans themselves. It is rather a call to a mature reappropriation of past and present manifestations of African culture within, because of and in spite of oppressive and racist conditions. This kind of appropriation will help African intellectuals emerge from the crisis. Such a reappropriation has significant implications for the teaching and the shape of Christian theology of Africa. Basic to these implications is the necessity to return to black and African theologies of liberation.

Book reviews/Boekresensies

210 Book reviews/Boekresensies Cochrane, J R, West, G O & Henderson, I (eds) (with BCT Project Team) 1993. Bibliography in contextual theology in Africa. Volume 1. Pietermaritzburg: Cluster Publications. 60 pages This annotated bibliography of work done in the field of contextual theology begins with an introduction setting out the modus operandi used to record the material. Unlike most other bibliographies it also records the field of research and supplies keywords to help researchers find the topic they want. This is a most useful addition. While this is a small volume and cannot be expected to include everything that has

CHRISTIANITY AND AFRICAN CULTURE

As we Christian intellectuals continue to meet to discuss Christianity and culture, other Christians are in process daily of shaping a Christianity that will be at home in Africa and in which Africans will be at home. Very few Christian theologians have found a way of being part of what I would like to name the making of an One Christian scholar, late Prof. Bolaji Idowu, began such a process in Methodist Church of Nigeria (see his Selfhood in Church). In spite of problems created by his personal style, fact remains that move he made to try to make Nigerian Methodists at home in their Christian life by an intensification of element of celebration and popular participation in liturgy had overwhelming positive approval. It was seen as reviving process that resulted in creation of Christian versions of rites of naming, marriage and burial. While we discuss methodology of Christian theology in Africa and how to name what is happening or should happen to Christianity in Africa, others are instituting forms of Christian churches in which religious find a sustenance for their spirituality. Very early in Christian enterprise those in Africa who instituted churches parallel to western churches and missions reckoned that attempts to Africanize western Christianity would be futile. It was better to start afresh, letting gospel speak in and to Africa and to create space for Africa to shape moulds to hold essentials of of Jesus Christ. We have no name for this two-way process.(1) Meanwhile, it seems to me that for some Africans both Christianity and culture are irrelevant to contemporary challenges that Africans face. University of Ibadan was once in late '70s venue for an epoch-making conference on Women and Development. Papers were solicited on every aspect of life except religion. Is religion irrelevant in discussion of Women and in Africa? In a pre-meeting of 1977 Festival of Arts and a symposium was held to highlight intellectual heritage. I offered a paper on The Value of Beliefs and for Christianity in Africa. I had no response from organizers. Was Christianity stumbling block or was problem deeper, because Prof. E. Mveng gave a paper on Black Art as Cosmic Liturgy and Religious Language? Was mention African Beliefs and Practices itself an offence, or was it my suggestion that there is something that these can offer to make Christianity a truly religion? I decided to test hypothesis on a group of Christians. opportunity came with meeting of Ecumenical Association of Third World Theologians (EATWOT) in Ghana. Extracts summarizing thesis were published in Theology en Route.(2) I had no idea that this was going to earn me image of woman who advocates syncretism. In 1986 I was invited to speak at an American college on The Role of Traditional Religion in Development of Christian Theology. paper bore that title, but when later speech found its way into International Christian Digest, it bore title Ways to Confront Africa's Primal Religions. I wrote a protest, which was published, suggesting that it was clarifying my position. For me it was clear enough, but then it continued my fear, that whereas it was acceptable to have Christianity transform Africa and Africans, it was difficult to allow possibility of Africans having something to offer to transform Christianity in Africa, not to speak of world Christianity. To make this presentation I read carefully 472 pages containing forty-seven contributions by Africans and beating title Culture, Religion and Liberation.(3) focus of these papers was liberation-domination parameter. contributors argued use and misuse of religion and culture in struggle for human liberation. …

Book Reviews

Book reviewed in this article:LATIN AMERICAN LIBERATION THEOLOGY — FOR LATIN AMERICA ONLY?: Priscilla Pope‐Levison is campus chaplain at North Park College and assistant professor of Contextual Theology at North Park Theological Seminary, Chicago, Illinois, USA.Christians in the Face of Injustice: A Latin American Reading of Catholic Social Teaching, by Ricardo Antoncich.Liberation Theology from Below: The Life and Thought of Manuel Quintin Lame, by Gonzalo Castillo‐Cardenas.Liberation Theology: The Essential Facts about the Revolutionary Movement in Latin America and Beyond, by Phillip Berryman. London: I.B. Tauris and Co.An Alternative Vision: An Interpretation of Liberation Theology, by Roger Haight.ACCENTS IN AFRICAN THEOLOGY: John Mbiti comes from Kenya. He is a former director of the Ecumenical Institute Bossey, currently parish minister in Burgdorf, Switzerland, and part‐time professor of Missiology and Extra‐European Theology at the University of Bern.African Cry, by Jean‐Marc Ela.The Unquestionable Right to be Free, Itumeleng J. Mosala and Buti Tlhagale, eds.A Reader in African Christian Theology, John Parratt, ed.Variations in Christian Theology in Africa, John S. Pobee and Carl F. Hallenkreutz, eds.SWEET OR BITTER FRUIT?: James C. Dekker is pastor of the Covenant Christian Reformed Church in Edmonton, Alberta. From 1978 to 1986 he was a Christian Reformed missionary in Costa Rica, Guatemala and Venezuela.Let My People Live: Faith and Struggle in Central America, by the Fellows of the Calvin Center for Christian Scholarship, Calvin College: Gordon Spykman, Guillermo Cook, Michael Dodson, Lance Grahn, Sidney Rooy and John Stam.

Book Review: Variations in Christian Theology in Africa

Book Review: Variations in Christian Theology in Africa