RSS 1.0African Christianity / Theologies
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This collection has a focus on African Christianity. It includes the contributions published in: PHIRI, Isabel Apawo ... [et al.]. Anthology of African Christianity. Oxford: Regnum Books International, 2016. ISBN 978-1-911372-10-3. Copyright: World Council of Churches.
Recent Submissions
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Christian professional formation at Uganda Christian University : a reflectionChristian Professional Formation has been the hallmark of Uganda Christian University. Established by the Church of Uganda in 1997, the University has championed an explicitly Christian-based form of education. It has thereby distinguished itself as a University whose model of professional formation seeks to balance professional and Christian character formation. At its establishment, the University drew on the rich dual heritage of the Christian education, on the one hand, and on the American tradition of higher education, on the other. From these it furthered the motif of integration of faith in learning and service. The book tells the story of Uganda Christian University against the backdrop of the Church of Uganda’s use of education as mission. By so doing it shows how the founding fathers have taken the two traditions to enable the Church of Uganda to faithfully uphold its calling to education as mission. It draws on the tradition of virtue ethics, sociology of education and Christian worldview studies.
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The Church of Central Africa Presbyterian 1924-2024 : a centenary assessment"I strongly recommend this book to anyone interested in issues of church unity, justice, liberation, biblical transformation, dignity, hope, joy, resilience, peace, prayer and reconciliation. The best Malawian scholars have drawn from their academic expertise and personal experience to give the reader a thick picture of the journey of unity among the Synods of the Church of Central Africa Presbyterian in Malawi, Zambia and Zimbabwe. This publication is a must-have for all who have the unity of the CCAP at heart." Prof. Isabel Apawo Phiri, Former Deputy General Secretary, World Council of Churches and Vice Chancellor, University of Blantyre Synod.
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Sacrifice et violence selon Lévitique 17-26 : relecture du code de sainteté à partir du contexte africainCet ouvrage est le fruit d’une thèse de doctorat légèrement modifiée. Lv 17-26 nommé Code de Sainteté s’évertue à réglementer les sacrifices qui sont déjà en soi des actes violents (du moins contre les animaux). Dans la mesure où les rédacteurs de ce Code font face à une certaine violence, il importe de mettre en évidence le rapport établi entre l’exigence du respect de la vie (humaine et animale) et les prescriptions sacrificielles. Les différents systèmes sacrificiels de la Bible hébraïque avec leurs particularités permettent de comprendre le cadre dans lequel les sacrifices d’animaux, ou mieux la violence contre les animaux où la victime est mise à mort, a été autorisée et codifiée. L’examen des textes relatifs aux dérèglements sociaux et leurs sanctions, indique l’articulation qui existe entre le texte biblique et les réalités sociales qui se cachent derrière lui. Enfin, les textes font ressortir l’émergence des droits sociaux pour insister sur la mise en œuvre des pratiques non-violentes et valoriser le respect de la vie humaine et animale. Dans le contexte de la région des Grands-Lacs africains, parler du respect de la vie humaine convient pour prévenir la spirale de la violence ou transformer les conflits qui éclatent, qui dégénèrent et qui durent constitue un message capable de susciter des échos partout où les rapports entre individus ou entre communautés sont en proie à de vifs chocs.
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Celebrating the reconciliation : potentialities of Pentecostal worship for reconciliation and peace in the context of the Great Lakes RegionThis publication focuses on the research question: "What can the potential role of Christian worship in the Great Lakes region be to promote reconciliation and peace and healing after social and ethnic violence and conflicts?" The answer this book proposes is that a reconstructed Pentecostal Worship will significantly contribute to the process of reconciliation, peace-making, and healing of the ethnic groups in the Great Lakes region. The study theorises a Pentecostal practical theology backed in the theologies of reconstruction, politics and reconciliation. Using an empirical approach, this book draws on the spiritual, cultural, demographical and sociological potentials at the disposal of Pentecostal leaders to promote a reconstructed Pentecostal worship. It envisions a new praxis of spiritual potentials like prophecy, testimony, glossolalia, and emotional praising as opportunities to reconcile and heal people.
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African church assets programme ACAP III : workshop report, Nairobi 2019The third ACAP workshop in Kenya, which took place successively in Ghana and Zambia, had responsible asset management and ethical principles for investment at the core of its agenda. This 2019 exercise endeavoured to take stock of the current status and future priorities, challenges and opportunities in the leadership, ethics, governance and sustainability in participants’ institutions. Best practices were shared as well as challenges in order to create a common understanding of ethical investment. The programme was realized in collaboration with the All African Conference of Churches (AACC) and Bread for the World. The report aimed at supporting churches and church-related organizations in Africa is divided into eight sections with a particular focus on leadership, ethics, governance, and sustainability. It is followed by a baseline survey and the official communique.
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Pasteurs et immigration en France: regards croisésA partir d'entretiens avec des pasteurs d'églises concernées par l'immigration dans la ville de Marseille en France, nous cherchons à établir une typlogie d'églises concernées par l'immigration.
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Live so can use me anytime, Lord, anywhere""This paper will be a case study assessing the status of and challenges facing theological education in a predominately African American United States branch of a global Pentecostal denomination, the Church of God in Christ. Three questions will frame the study. What is the Christian identity that the theological education program seeks to foster? What is the COGIC message and experience that the theological education program will transmit? What is the kind of ministry to which the theological education program will orient itself? My thesis is that theological education in the Church of God in Christ reflects its identification with two ecclesial poles: Evangelicalism and the Black Church. While the COGIC has yet to develop a theological education curriculum specifically design to transmit the message and experience of the church, the current theological education models do address some of the issues confronting the ministry of the denomination and advance the theological agenda of various constituencies in the church."
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Humanistic basis for African traditional religious theology and ethics"‘African Theology has been a very confused term in theological discurse. It has been described as the Theology of African Traditional Religion or African version of Christian Theology. Each view has had its own strong supporters and has been projected to imply African ideas. In this paper, the present writer would uphold African Theology to mean and represent the theological expression of the Traditional African Religion which is the modern version of the religion of the ancestral founding fathers of the communities. The ethics also relate to the same religious faith of the ancestors. Christian theology is yet to be made African both in its ontological existence and expression by African indigenous Christians. Sad enough, many African Christians have no Christology in their vernacular and cannot think of God and Jesus in their local language"
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An African religious discourse on names and identity"African names are not philosophical rhetoric, but they are believed to convey deep intrinsic significance for the bearer and the community as a whole. It is argued that African names evaluate nature, essence as well as provide a string of relationship between the living and the dead. This paper argued that though African names function thus much, the various incursions into Africa have continued to vitrify their context, nature and continuum. Through the gristmill of religious interpretive framework, it is argued that if this trend remains unabated, African names as part of African religious cultural value or heritage would in no distant time ebb into oblivion"
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Urban Ministry and Theological Education"Urbanization is happening on every continent, including Africa. It is happening at different rates and at different levels, but that it is happening is undeniable. The overall process in the world is a movement away from the rural areas to the urban areas. The nations, panta ta ethne, are moving to the cities. "
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More Light on Theological Education in Africa"Theological education is widely considered to be among the most strategic factors affecting the future vitality and direction of Africa's rapidly expanding Christian community. Nevertheless theological education in Africa remains among the least documented aspects ofvAfrican Christianity. In an earlier survey I highlighted a recentvadvance in profiling the outer structures of theological education onvthe continent. Here I would like to draw attention to a little knownvbut useful contribution recently made in assessing some of the "inner"vstructures of theological education in Africa."
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Continental Linkage and Support Services for TEE in Africa"The historical origins of theological education by extension are familiar. Based on in-depth evaluation of the effectiveness of their past endeavors in a residential seminary, Ralph Winter, James Emery and Ross Kinsler of the Evangelical Presbyterian Seminary in Guatemala in 1963 inaugurated a new mode of theological education, widely known today as theological education by extension--or TEE. "
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An Integrated Approach to Residential Theological Education in Africa"The formulating pattern for evangelical theological education articulated in the Manifesto on the ,Renewal of Evangelical Theological Education should go a long way towards streamlining theological education in Africa."
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Models of theological education yesterday and today"Theological colleges and Bible schools abound in Africa. These institutions have grown to be the accepted model for the training of pastors and evangelists on the African continent. The purpose of this article is to trace briefly the history of leadership training, look at some contemporary models of theological education, and make some practical suggestions to help us improve what we are presently doing in our pastoral training schools in Africa."
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New light on theological education in Africa"Programmes of theological education in Africa--like African Christianity itself--are lively, divene, and proliferating."
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Theological education in the modern African context"We who are engaged in training leadership for the church in modem Africa must continually examine whether our programmes are truly relevant to the needs of that church in its contemporary context. In order to eusure that our programmes are preparing leaders who may serve their generation in Africa effectively after the will of God, we must constantly give attention to the modem African context in which we minister. What, then, is the context of theological education in Africa today, and what implications might this have for our training programmes?"
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An introduction to independent african churches"The African Independent Churches are the fastest growing churches in Africa today. They are having so much impact on the missionary-founded churches that in December 7, 1981 an issue of West African Magazine had an article titled "Desertions of the Orthodox Churches - Changes in Worship." Because these churches are growing fast and have great influence upon the people of Africa, it is necessary to investigate their beliefs. It will then be necessary to briefly discuss what these churches are, why they grow, and what part of their theological beliefs make them acceptable to the people. "
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Polygamy And The African Church"The polygamy issue has been a problem to the African Churches for well over a century. Judging from the fairly steady flow of books and articles that continues to be produced the debate over polygamy is very much alive and shows little sign of letting up. My hope is that this article will make many more aware of this practical problem. Therefore, I have approached it as more of a pastoral problem and not simply an academic exercise. The purpose of this article is simply to survey some of the Biblical, historical and pastoral aspects of the issue. "
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Editorial [East Africa Journal of Evangelical Theology, Vol. 1, No. 1, 1982]"It has become customary for printed comment on African Christianity to begin with a flood of statistics and a sigh of concern. The flood informs us of the estimated 200 million Christians in Africa, of the projected 400 million by the year 2000, of evangelical denominations doubling every decade. and of 50% of these statistical "people" being under the age of 16. The sigh that accompanies this statistical flood bemoans the theological and pastoral rootlessness of these masses. In some ways the undiscipled masses of African Christians are becoming a new kind of "Hidden" people - Christians, mind you, but hidden from the short arm of Christian leade rsh ip and pastoral care. The roar of the flood and the whisper of the sigh can both be deafening."
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Mother Tongue Theological Education in Africa"Once Jim Harries’ article focused my attention on the need for Mother Tongue Theological Education (MTTE) in Africa, I was astonished that it had taken me so long to see its importance. The last time I felt that way was at Moffat Bible College when Phillip Morrison introduced an idea for a new course, The Multi-Church Pastor.1 He stated the obvious point that many of our students will pastor more than one church, but the other half of the equation, that all our courses assume the Western model of each church having at least one pastor, was an ice cold bath. African multi-church pastors need to minister to three, four, ten or more local congregations as effectively as possible rather than just cope with that difficult situation as best they can."
