Biblio Format	Annotation
Abe, G. O. "Theological Concepts of Jewish and African Names of God." Asia Journal of Theology 4:2 (1990): 424-429.	Names are significant in both African and Hebrew contexts. This paper looks at names of God in Hebrew and various African contexts and compares them.
Abe, Gabriel Oyedele. "The Influence of Nigerian Music and Dance on Christianity." Asia Journal of Theology 5:2 (1991): 296-310.	Music and dance are prominent and indispensable among the arts in Nigerian culture. This article examines the influence of Christianity on music and dance with respect to Christian beliefs and practices as demonstrated in the act of worship. Starts with OT, then ancient near east, then NT, then early missionary work in Nigeria, and finally contemporary setting.
Abijole, Bayo. "St. Paul's Concept of Principalities and Powers in African Context." Africa Theological Journal 17:2 (1988): 118-29.	Concept of world powers very much part of Paul's thinking and theology; this is explored and the relevance to the contemporary African context is discussed.
Aboagye-Mensah, Robert K. "Mission and Democracy in Africa: The Problem of Ethnocentrism." International Bulletin of Missionary Research 17:3 (July 1993): 130-33.	Africa faces several massive obstacles as it embarks on its democratic experiment. One such problem--and the focus of this article--is ethnocentrism. My thesis is that the African church in its missionary witness has some positive contributions to make in addressing the problem of ethnocentrism. First, I define what I mean by the term "ethnocentrism." Second, I show briefly that the single-party system has failed to address the problem of ethnocentrism in Africa. Third, I point out some of the contributions that the African church has made in dealing with the issue of ethnocentrism, and what further contributions it can make in the democratization of the continent. My conclusion is that a faithful missionary witness of the church will have massive impact on the success of democracy in Africa.
Abogunrin, S. O. "The Total Adequacy of Christ in the African Context." Ogbomoso Journal of Theology 1 (January 1986): 9-16.	The church in Africa today is concerned about indigenization and contextualization It needs to be equally concerned about the dangerous heresies of syncretism, of the direct and indirect denial of the uniqueness, power and adequacy of Christ, and of the denial of the completeness of our salvation in him and through him. The question of the uniqueness and total adequacy of Jesus Christ is given emphasis in every New Testament book. For reasons of space and relevance, however, we shall limit this discussion to two passages in Colossians (1:13-23; 2:8-3:5). The aim of this article is to examine the Colossian heresy and see how it relates to Christianity in Africa, with particular reference to the uniqueness of Christ, his conquest of principalities and powers and the fulness of the salvation provided for man once and for all by God through Christ's atoning death and resurrection.
Ackermann, Denise. "Engaging Freedom: A Contextual Feminist Theology of Praxis." Journal of Theology for Southern Africa 94 (March 1996): 32-49.	My purpose in this paper is to explore the contribution of a feminist theology of praxis in which the notion of 'liberating praxis' is a central concern to the present South African context. The actual histories of living women and other marginalized and oppressed people struggling against race, gender and class oppressions are an important source for my reflections.
Ackermann, Denise. "Faith and Feminism: Women Doing Theology." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 197-211. Maryknoll, NY: Orbis Books, 1994.	Years ago, as part of the collect in a eucharistic service, I was asked to pray that I might grow to my full manhood'. This simple request jarred me into a new consciousness. What was happening?. The prayers were led by male priests; God was addressed almost exclusively as 'Father'; in the hymns we sang lustily about 'sons' or 'men' of God; and the sermon was preached by a man who relied for his interpretation of Scripture on men's experience of the world around us. There have been changes. However, nearly two thousand years of a male dominated church, backed by theology that is derived from male scholarship and experience, cannot be dealt with simply by ordaining women or a commitment to inclusive language, important as such steps may be. Profound changes are required. Feminist theology is one of the vehicles through which women express a critique of existing theology and religious practices, and contribute creatively towards the unfinished dimension of theology.
Ada, Mary Juliana and Isichei, Elizabeth. "Perceptions of God in the Churches in Obudu." Journal of Religion in Africa 7:3 (1975): 165-73.	One of the most interesting and least studied dimensions of Christianity in contemporary Africa concerns the way in which the churches are actually perceived at the grassroots level, in the villages. How are the various denominations seen, by those within, and without? How do traditionalists see the Christian presence, and define their own role in relationship to, it? The essay which follows seeks to shed some light on these questions, in a case study drawn from Obudu, one of the most remote areas in Nigeria. It is not presented as "typical"--though some of the responses may well be. Each such study must exist, as it were, in inverted commas. One must begin by delineating at least fragments of the context--in this case, the Obudu cultural inheritance, and the particular forms of mission activity which impinged on it.
Adeyemo, Tokunboh. "African Contribution to Christendom." Scriptura 39(1991): 89-93.	There is a myth out there that asserts that since the church in Africa is financially poor, there isn't anything it can offer to the rest of the church worldwide. This is untrue. I shall delineate some of the African religious wealth the church in Africa can contribute to Christendom. In this article Christianity in Africa is deemed to be making six contributions to world Christianity. Although the church in Africa is poor, it has much to offer by way of its holistic world view, people-centredness, community orientation, expressive worship, adaptability in mission, and the will to cooperate. The latter is seen particularly in the flourishing of the ecumenical association of evangelicals in Africa,
Adeyemo, Tokunboh. "An African Leader Looks at the Churches' Crises." Evangelical Missions Quarterly 14:3 (July 1978): 151-60.	In his article, the new head of the Association of Evangelicals of Africa and Madagascar describes both external and internal crises facing the churches of Africa. He examines various current ideas from many sources, especially ''New African Theology. " At the same time, he outlines reasons for being hopeful about the future of evangelicals.
Adeyemo, Tokunboh. "Contemporary Issues in Africa and The Future of Evangelicals." Evangelical Review of Theology 2:1 (April 1978): 2-14.	The search for identity sets the tone for a proper understanding of contemporary events in Africa; this article examines four major expressions of this crisis and then discusses issues related to the future of evangelicalism.
Adeyemo, Tokunboh. "Ideas of Salvation." Africa Journal of Evangelical Theology 16:1 (1997): 67-75.	Outlines various approaches to salvation found in world religions, including ATRs and the Christian faith.
Adeyemo, Tokunboh. "Search for Theological Expression for the Church in Africa." Perception 13 (July 1978): 1-4.	Speaking generally, the church usually undergoes five cycles of growth in theological formulation: 1) The evangelistic or kerygmatic stage wherein after the Word has been proclaimed and conversions made, the first fruits are gathered in for worship and constituted as cultic community. 2) Next, these converts are taken through the various catechetical schools for teaching and indoctrination. 3) As the teaching is done, efforts are made to put the literature in local languages (i.e., paraphrase). Commonly, this takes poetic form to aid memorization and dissemination. 4) With growth comes myriads of problems both from within and without. At this stage, apologists arise to write a defense of the faith and steadily contend it. 5) The final stage deals with putting together the beliefs and teaching of the church in systematic form. This credo stage may take various patterns including dogmatic theology, systematic theology, historical theology, etc. Sometimes theology is born out of confrontation, consultation and resolution. Looking at the churches in Africa, we find ourselves still struggling to stand at the third base (i.e., the poetic stage), and simultaneously stretching to reach both the fourth and the fifth base.
Adeyemo, Tokunboh. "The African Church and Selfhood." Evangelical Review of Theology 5:2 (October 1981): 212-223.	From Acts 15, should the Gentiles be circumcised in order to become Christians? or should the Jews be Hellenized so as to be Christians? This is the question that churchmen in Africa are asking today. Before we can worship Jesus Christ the Lord, do we have to be European Christians? Does God understand our Yoruba or Swahili language if we address Him in that language? These are some of the questions that selfhood raises and that are addressed in this article. Sections include the crisis of selfhood, the language of selfhood, the dynamics of selfhood, the expressions of selfhood, the implications of selfhood, and the values of selfhood.
Adeyemo, Tokunboh. "Towards an Evangelical African Theology," Evangelical Review of Theology 7:1 (April 1983): 147-54.	In this essay our attention is focused not so much on the questions of, how, where, what and who should do theology for the Church in Africa as on the discipline itself. Because of this, we have given more space to part two of the paper than to its first part. Nevertheless part one is necessary since it serves as compass in the task before us.
Adiku, E. T. "Settling Disputes Among the Ewe." Missiology 1:2 (April 1973): 67-70.	Descriptions of emic approaches among the Ewe to settling disputes with reflections on application for the Christian worker.
Adogbo, Michael P. "A Comparative Analysis of Prophecy in Biblical and African Traditions." Journal of Theology for Southern Africa 88 (September 1994): 15-20.	There is a general impression, especially among the Jewish translators and ardent adherents of Christianity, that Israelite prophecy was something special and unique and, therefore, it cannot be compared with other forms of revelation as manifested in other religions. The primary objective of this paper is to examine the phenomenon of prophecy in the Bible and to show that the motives stood in some kind of relation to the greater human culture, especially the African traditions.
Adutchum, Ofusu A. "The Church and the Issue of Polygamy." Africa Theological Journal 22:1 (1993): 21-33.	Examination of polygamy in African, biblical, and contemporary church settings. Monogamy set out as Christian ideal, but we should not cease from welcoming the polygamist into the church.
Agthe, Johanna. "Religion in Contemporary East African Art." Journal of Religion in Africa 24:4 (1994): 375-88.	This article describes three aspects of religious art in East Africa: firstly it examines the artists' personal attitude to and motivation by the Christian religion; secondly, it looks at Christian and Bible subjects in their paintings; and lastly it considers traditional religion and the newer independent churches as motifs.
Akinade, Akintunde E. "New Religious Movements in Contemporary Nigeria: Aladura Churches as a Case Study." Asia Journal of Theology 10:2 (1996): 316-332.	Case study of Aladura as a NeRM through five questions: 1) What are the reasons for the emergence of these churches? 2) What are their strengths and weaknesses? 3) What challenges do they offer to orthodox or mission churches? 4) What future is there for these churches? 5) What relationships--theological and ecumenical--are likely to emerge between them and older churches?
Akinade, Akintunde E. "'Who Do You Say that I Am?' An Assessment of Some Christological Constructs in Africa." Asia Journal of Theology 9:1 (1995): 181-200.	Christological reflection with what Jesus can do and what Jesus is doing within the African context, built on the presupposition of the necessity of examining both liberative and oppressive dimensions of Nigeria's Christian past.
Aklé, Yvette. "The Religious Role of Women." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 61-69. Kampen, Netherlands: J. H. Kok, 1991.	In Africa, as elsewhere, the malaise remains. A great many consultations and seminars have studied the question of the role of women within society. Women themselves have struggled to redefine their social and religious roles. Yet they have still not managed to find their place in secular life and in the sacred domain. Thus we must once again analyze the roles which the woman plays--and which she is called to play--in African societies. If we are to grasp the nature of relationships in the African context we must first of all study the religious traditions. How, indeed, can we redefine the role of women unless we analyze the myths and the rites, the practices of witchcraft and magic, the composition of the whole range of gods, cults of possession, etc.? The question, which we touch on here is too vast to be dealt with in all its complexity. Nevertheless, we should like to offer some guidelines for analysis and reflection. Before examining the religious role of African women, we must review the situation.
Amoah, Elizabeth and Oduyoye, Mercy Amba. "The Christ for African Women." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 35-46. Maryknoll, NY: Orbis Books, 1988.	"Christology" is a familiar word among Christian theologians and one that is quite able to stand by itself and be explicated as a theological issue and concept. The curiosity that arises-if any-will be in relation to the word "women" and the conjunction "and." The import of the conjunction is to my mind that of a question, which could be stated in various ways: What have women to do with the concept of Christology? What do women say about Christology? Is there such a thing as a women's Christology? Do the traditional statements of Christology take into account women's experience of life? What we shall do here is to share some thoughts on the Christ from the perspective of African women. To do this, however, it is undoubtedly of use and interest to begin with what African men say about Christ, since they have dominated the field of written theology. This will necessitate taking a look at scriptures and church history, alongside African Christianity and traditional religions, before coming to what the women of Africa wish to say about Christ.
Anderson, Allan. "African Pentecostalism and the Ancestor Cult: Confrontation or Compromise?" Missionalia 21:1 (April 1993): 26-39.	A subject that has intrigued scholars of African churches, at least since SundkIer's pioneering work in the 1940s, has been the relationship between Christian and African traditional beliefs. The ancestor cult, occupying such a pivotal place in this discussion, is a belief which has met with widely differing Christian responses. This article analyses responses to the ancestor cult in "African Pentecostal churches," partly because they form one of the most significant movements in African Christianity, and partly because their encounter with the African religious thought world has penetrated that world more effectively than has any Western theologising. Much of the information presented in this paper was gathered during field research in Soshanguve, Pretoria between 1990 and 1992. The research consisted of a preliminary quantitative survey conducted between October 1990 and April 1991 in which 1638 families were interviewed.
Anderson, Allan. "Pentecostal Pneumatology and African Power Concepts: Continuity or Change?" Missionalia 19:1 (April 1990): 65-74.	Posits that a teaching and practice concerning the Holy Spirit found in Africa that is both biblical and contextualized in African life spawns a dynamic Christianity that goes a long way towards meeting Africa's needs in this realm.
Anderson, Allan. "The Hermeneutical Processes of Pentecostal-Type African Initiated Churches in South Africa." Missionalia 24:2 (August 1996): 171-85.	Very little has been written on the subject of hermeneutics and African initiated churches (AICs). Not being a specialist in biblical studies, I do not presume to offer more than a cursory treatment of this subject, arising from reflection on research conducted in Soshanguve, in northern Gauteng between 1991 and 19952. Insights and remarks referred to in this paper were made by AIC church members during numerous interviews conducted'.
Anderson, Joy. "Behold the Ox of God?" Evangelical Missions Quarterly 34:3 (July 1998): 316-20.	Example of a redemptive analogies God uses to draw people to himself from the Dinka of Sudan (includes creation story, personality ox, God's sovereignty, bride wealth, bull of peace and blood wealth).
Anonymous. "Observations along the Road of Muslim Evangelism." Africa Journal of Evangelical Theology 15:1 (1996): 70-81.	Textbook learning of evangelism is inadequate. There is nothing like experience to teach one how to witness effectively. This is especially true of Muslim evangelism. The anonymous author of this article has spent nine years in East Africa, much of that time devoted to personal evangelism of Muslims. He has engaged in "friendship evangelism," making friends of Muslims and through that friendship seeking opportunities to evangelize. Out of this intensive and personal experience this anonymous author offers practical suggestions for sharing one's faith with Muslims and leading them to a personal relationship with Jesus Christ.
Apeh, John E. "Doing Indigenous Theology: A Philosophical and Theological Basis." Asia Journal of Theology 8:1 (1994): 54-71.	Explores the reality of foreign (missionary) domination in theological categories and the quest for Africanization of theology. Uses the Igala as a case study to determine the methodology for understanding culture and the philosophical system which undergirds the world view of people and the basis for beliefs and assumptions and hot theological themes/subjects are then identified and arranged.
Apeh, John E. "Socio-Anthropological Implications in Cross-Cultural Church Planting." Asia Journal of Theology 11:2 (1997): 282-292.	Explores the implications of social structure for church planting. Posits that social structure 1) is exemplified in the NT pattern of the church; 2) is inherent in the church planting process; and 3) is foundational to contextualization of the message and the messenger.
Appiah-Kubi, Kofi. "Indigenous African Christian Churches: Signs of Authenticity." Bulletin of African Theology 1:2 (July-Dec. 1979): 241-249.	Reasons for the emergence of the AICs, characteristics, reasons for their attraction and the indigenization of worship in them.
Babalola, E. O. "The Impact of African Traditional Religion and Culture upon the Aladura Churches." Asia Journal of Theology 6:1 (1992): 130-140.	Explores the 'alarming' rate at which the Aladura churches are growing, especially their modus operandi in light of traditional culture. Argues for the contextualization of Christianity through the Aladura churches.
Baker, Ken. "Power Encounter and Church Planting." Evangelical Missions Quarterly 26:3 (July 1990): 306-12.	Why did my evangelical environment treat the demonic as unimportant, or as something limited to "pagan lands"? Because of the way we perceive and understand reality, which is Western and scientific. Our problem is perception and world view. The way Westerners in general perceive reality is the way most Christians do. That's why we have failed to grasp the significance of spiritual warfare.
Balia, Daryl M. "Ethiopianism in South Africa: Roots of Black Theology." Missionalia 25:4 (December 1997): 585-97.	The Ethiopian secessionist movements of the 19th century were the forerunners of the Black Theology movement of the late 1960s in South Africa. Nehemiah Tile was a key figure in this regard, since his Amatile movement was the first of many to secede from mission-founded churches. Ethiopianism, based on the slogan 'Africa for the Africans', gained ground in the late 19th century, as Mangena Mokone and James Dwane also joined. These 'first fruits' of Black Theology should be distinguished from progressive elites like Tiyo Soga and P. J. Mzimba, who were ambivalent regarding the struggle for black emancipation.
Balisky, Lila W. "Theology in Song: Ethiopia's Tesfaye Gabbiso." Missiology 25:4 (October 1997): 447-56.	Thousands of indigenous songs have emanated from a deep wellspring of spirituality within Ethiopia during the past 30 to 40 years. Theological and church educators should be encouraged to acknowledge and examine this body of oral theology as being very significant in effectively communicating to the hearts and minds of the broad Christian public. This article examines the songs of one prominent Ethiopian soloist, Tesfaye Gabbiso, and encourages further inquiry into and appreciation for the songs of the people and the power of song in Christian formation, especially in a society with a predominantly oral orientation to life.
Bares, Alison, ed. All Africa Lutheran Consultation on Christian Theology and Strategy for Mission, ed. Alison Bares, Geneva: Lutheran World Federation Department of Church Cooperation, 1980.
Bate, Stuart C. "Method in Contextual Theology." Missionalia 26:2 (August 1998): 150-85.	Method in Theology and Missiology continues to be problematic. This article provides a contribution to the ongoing debate. The focus of this method is in praxis: Mission is understood here as the ongoing praxis of the church. Missiological method should be a reflection on praxis which provides direction for praxis. The author argues that three steps in method need to be addressed. Firstly that the starting point for reflection is always human experience; experiences of the Christian community. Secondly it Is argued that coming to understand human experience is a process of mediation: a hermeneutic. This mediation must be in terms of the wisdom of the human community whatever that may be, Such mediation is always cultural. In a Western culture the human sciences provide keys for such mediation. Mediation should always be multidisciplinary in order to come to the greatest possible understanding of the experience and to avoid overly ideological interpretation. It is only at this point that we can begin the third stop which Is theological judgment. Such judgment must always be in terms of dearly explicated criteria if it Is not to run the risk of also being too ideological. The article provides an example of the use of this methodology coming from the author's previous research.
Bate, Stuart. "Inculturation: The Local Church Emerges." Missionalia 22:2 (August 1994): 93-117.	Inculturation has become, in a very short time, one of the central issues of the church in Africa. This article provides a survey of the understanding of the term in recent missiological literature and an ecclesiology to serve the concept of inculturation, which is to be understood as the emergence of a local church within a specific context. Concludes: The process of inculturation touches deeply on the issue of the church's mission within a particular context. This mission expresses itself in terms of a diversity of ministries which emerge in response to mediated needs existing in the lives of people within the context. The inculturation model for ministry attempts to ground these ministries within an adequate theology which can aid in the process of discernment, which necessarily must go on as the local church attempts to emerge within a context to fulfill the missionary mandate which has been passed on to it.
Battlle, Roasrio and Batlle, Agustin "An African Case Study." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 84-90. Geneva: World Council of Churches, 1986.	Describes the Organization of African Initiated Churches (OAIC) Theological Education by Extension (TEE) program as a means of enabling a people theology to develop. The OAIC/TEE program gives an opportunity to all: young people, women who have always been marginalized, and men who are not leaders, lay preachers and pastors, bishops, etc. From the bottom to the top everyone may have the training opportunities to study the Bible. This is a corporate enterprise which involves all the people of God and not just a few that represent the group. This corporate learning enterprise is also in accordance with African tradition that puts emphasis on corporate life. This theological community is also the one that decides on the theologial priorities which need to be studied (or discussed).
Bayinsana, Eugene. "Christ as Reconciler in Pauline Theology and in Contemporary Rwanda." Africa Journal of Evangelical Theology 15:1 (1996): 19-28.	Bayinsana discusses one of the most tragic examples of broken relationships in Africa, the genocide of hundreds of thousands of Christians in Rwanda by other Christians. He examines the biblical teaching of reconciliation and offers practical suggestions for the tragic case of Rwanda which have many applications for all societies which experience broken relationships due to racism, tribalism and injustice.
Bediako, Kwame. "Biblical Christologies in the Context of African Traditional Religions." In Sharing Jesus in the Two Thirds World: Evangelical Christologies from the Contexts of Poverty, Powerlessness, and Religious Pluralism, ed. Vinay Samuel and Chris Sugden, 81-122. Grand Rapids: Eerdmans, 1984.	A survey of the issues raised for Christian mission and dialogue with African traditional religions, for developing our understanding and presentation of Jesus, especially examining the understanding of Jesus in relation to the Ancestors and the African concept of Kingship. The writer appeals for a fresh approach to proclaiming Christ amidst African religions, since previous proclamation suffered from disregard of African religion and an inadequate apprehension of the Good News by the missionaries.
Bediako, Kwame. "How is Jesus Christ Lord? Aspects of an Evangelical Christian Apologetics in the Context of African Religious Pluralism." Exchange 25:1 (January 1996): 27-42.	Explores the evangelicals as they sojourn with the serious grappling with ATRs.
Bediako, Kwame. "Jesus in African Culture: A Ghanaian Perspective." In Emerging Voices in Global Christian Theology, ed. William A. Dyrness, 93-121. Grand Rapids: Zondervan, 1994.	Bediako's article takes its starting point from the theological meaning of his Akan cultural practices. In the light of this setting he turns his attention to the theological tradition of Christianity, especially the meaning of Christ's incarnation. He begins with an innocuous question: What does it mean to call Jesus the universal savior? But then he goes on to put an important twist on this confession: what now does it mean to call this universal savior, the savior of the African world? The question becomes more pressing in the light of the fact that the teaching of this Jesus in Africa has all too often not touched the African reality. These considerations bring us near the heart of the problem that he maintains confronts us now: how to understand Christ authentically in the African world.
Bediako, Kwame. "Jesus in African Culture." Evangelical Review of Theology 17:1 (January 1993): 54-64.	The author, a Ghanian of the Akan clan, struggles with his identity as an African and as a Christian and how he relates the gospel to the traditional beliefs and values of his people. He explores two areas: Jesus 'our Savior' who reigns over the spiritual realm and secondly, the relation of Jesus Christ to God (Onyame), creator and sustainer of the universe and to the ancestors. He argues that the rapid spread of Christianity among societies with primal religious systems occurs because Africans find in Jesus Christ the reality and spiritual experience that meets the needs and fears of their traditional religious beliefs and practices. He is careful to show that the gospel judges those elements of primal faith that are contrary to biblical revelation, replaces others and points to the 'new story' of the incarnation, crucifixion and resurrection of Jesus Christ. He shows the importance of the Epistle to the Hebrews as a bridge to the knowledge of salvation in Christ.
Bediako, Kwame. "The Doctrine of Christ and the Significance of Vernacular Terminology." International Bulletin of Missionary Research 22:3 (July 1998): 110-11.	Anyone familiar with the writings of contemporary African theologians will be aware of the preference for referring to Jesus Christ in terms derived from African tradition, terms such as Ancestor, Healer, Chief, and Master of Initiation. In response, some theologians (mainly non-Africans) have expressed concern about this prevalence of "African" images that appear to relegate to the background biblical terms for Christ. It has even been suggested, following surveys done at the grass roots, that African Christians in fact prefer biblical titles for Jesus, such as "Savior" and "Messiah" to those derived from African tradition. The question may therefore be asked whether there is a contradiction here, or whether other factors need to be considered in order to arrive at a more accurate understanding of the dynamics of the perception of Jesus Christ in the African context.
Bediako, Kwame. "The Roots of African Theology." International Bulletin of Missionary Research 13:2 (April 1989): 58-65.	When seventy years after the Edinburgh Conference the expression "Christian Africa" becomes current in a major publication of a leading African theologian (see John Mbiti, 1986), it may be worthwhile to investigate whether it is the view at Edinburgh, Westermann's judgment, or Cragg's intuition that has prevailed. What, insofar as it can be discerned, underlies the African apprehension of Christianity at the specific level of religious experience? What are the theological roots of Christianity in Africa as a historical reality in African life, as African Christians themselves, and particularly African theological writers, perceive them?
Bediako, Kwame. "The Significance of Modern African Christianity--A Manifesto." Studies in World Christianity 1:1 (1995): 51-67.	A 5-thesis manifesto proposing the way to move forward in studying Christianity in the African context.
Benson, Stanley. "The Conquering Sacrament: Baptism and Demon Possession Among the Maasai of Tanzania." Africa Theological Journal 9:2 (July 1980): 52-61.	The author enters this discussion with apprehension as he claims no expertise in diagnosis or understanding this phenomenon of demon possession. His knowledge and observations have come in the normal pastoral ministry with these people. Therefore, this paper will be merely a description of what has happened; methods and observations that have been used in the spiritual help and cure of possessed people; and the personal changes theologically and psychologically that the author himself feels has taken place in his thinking and feeling in confrontation with this phenomenon.
Berends, Willem. "African Traditional Healing Practices and the Christian Community." Missiology 21:3 (July 1993): 275-88.	The article draws attention to the continuing popularity of African traditional healing practices, and asks whether African churches and modern medical programs can continue simply to denounce or to ignore such practices The need for a further appraisal becomes apparent when it is shown that the purposes of these healing practices fulfill certain functions not met by modem medicine. When a comparison shows that the healing practices recorded in the Old and New Testaments often have more in common with African traditional practices than with modern medicine, the question whether the African Christian community should reevaluate the traditional healing practices becomes unavoidable.
Berinyuu, Abraham A. "A Transcultural Approach to Pastoral Care of the Sick in Ghana." Africa Theological Journal 16:1 (1987): 53-67.	Description of the model of pastoral care presently practiced by Ghanian Christians and consideration as to by a too-quick referral to a medical doctor may be abdicating their role in the healing process.
Bews, Mike. "The Concept of the 'High God' in Traditional Igbo Religion." International Journal of Frontier Missions 2:4 (October 1985): 315-321.	How applicable is the Old Testament to reaching particular unreached people groups? In this article, Mike Bews demonstrates--through an analysis of the Igbo understanding of Chukwu, the "High God"--that not only has God prepared the way for the presentation of the gospel in the Igbo culture, but also that the key to such a presentation may come through use of the Old Testament.
Beyerhaus, Peter. "The Christian Encounter with Afro-Asiatic Movements." In Christopaganism or Indigenous Christianity?, ed. Tetsunao Yamamori and Charles Russell Taber, 77-96. Pasadena, CA: William Carey Library, 1975.	This reflection determines the procedure of this chapter. In the first part I want to describe the phenomenon of the Afro-messianic movements in the categories of anthropology and comparative religion. In the second part I want to identify the syncretistic forces working in these movements from the missiological point of view. In the third part I want to indicate how an improved missionary communication could counteract syncretism by taking in possession the legitimate questions in it, and thus pave the way for a truly indigenous Christian church in South Africa.
Birkett, Margaret. "The Inculturation of the Gospel Message from the Context of African Women Theologians." Feminist Theology 5 (1994): 92-105.	In this paper I attempt a review of inculturation from the perspective of African women theologians. In doing this I first look at the theological context from which these women come to the question of inculturation. They have emerged from a group of 'Third World' theologians and are a sign of what can happen when the people from the Third World unite in order to empower one another. The second part of this paper looks briefly at the content of the African women's view of the inculturation of the Christian message. It is not possible here to deal with the whole of their theology, I therefore confine my examination to a study of their Christology: how does the African woman view the person of Christ? African women are an important resource in the process of inculturation as they bring with them their own cultures from the perspective of educated women. This involves them in a critical approach which includes an evaluation of their culture and challenges Christians everywhere to take. the women's view seriously in order to 'bring about a new creation'. In the third part of the paper I examine more closely the sources of the theology expressed by African women theologians as 'third-way theology' in order to understand their methodology. I shall compare their method(s) with the hermeneutical cycle described by C. Rene Padilla,' and Schreiter's Contextual Model.' In my conclusions I evaluate the contribution of these women within my own context as a European woman ministering with Nigerian women.
Bosch, David J. "God in Africa: Implications for the Kerygma." Missionalia 1:1 (April 1973): 3-20.	This paper is prompted by the conviction that in the past far too genuinely little theological reflection has been devoted to the implications of the traditional African concepts of God for the proclamation of the Christian Gospel. Many similarities were often pointed out and many analogies constructed, but this was usually done on a rather superficial level, without going into the existentials underlying the traditional African and Scriptural concepts respectively. A serious reexamination of our message from this angle is an urgent priority, but in order to be able to do this, we need a thorough theological and socio-cultural evaluation of the traditional African concepts of God--something which has so far largely been lacking. We shall now attempt to understand at least something of this traditional attitude, looking at it not so much from an ethnological as from a theological angle. Some possible implications for our Christian kerygma will be hazarded in the concluding part of this paper.
Bosch, David J. "Missionary Theology in Africa." Indian Missiological Review 6:2 (April 1984): 105-139.	Surveys written theology (essentially what Bosch refers to as missionary theology) south of the Sahara by Africans as seen in published monographs.
Boshoff, Carel. "Christ in Black Theology." Missionalia 9:3 (November 1981): 107-25.	To concentrate on the Christology of Black Theology we need a clear vision of the situation in which Black Theology functions, the character of theology from a Black Theological viewpoint and finally the position of Christ in that structure. At the end we should make an effort to identify the hermeneutics of Black Theology and evaluate it in the light of Scripture.
Bowen, Earle and Dorothy. "Contextualizing Teaching Methods in Africa." Evangelical Missions Quarterly 25:3 (July 1989): 270-75.	Advocates contextualizing not only the curriculum but also the teaching methods in African contexts in terms of Witkin's field-dependence and field-independence, giving multiple suggestions for approaching field-dependent students (which their research indicates is more typical for Africans).
Bowers, Paul. "Evangelical Theology in Africa: Byang Kato's Legacy." Evangelical Review of Theology 5:1 (April 1981): 35-39.	Review and apologetic for Byang Kato's book Theological Pitfalls in Africa, and concludes: Pitfalls represents a new direction in the theological debate, and, whatever the flaws, stands as a pioneering attempt in a critically necessary task for all true African Christian thinking. Pitfalls remains Kato's spirited challenge to African Christianity to move from theological complacency to theological responsibility and alertness, in the quest for a Christianity that is "truly African and truly biblical".
Brandel-Syrier, Mia. "The Role of Women in African Independent Churches." Missionalia 12:1 (April 1984): 13-18.	Women are a major force in African Independent Churches, as well as in the African parts of the older or "mission" churches. They have expressed their wishes and imprinted their own point of view almost from the earliest days. They have done so in mainly two roles: as founders and healers/prophetesses in the smaller independent churches, and as members of the special women's organizations which every African church has.
Brown, Don. "The African Funeral Ceremony: Stumbling Block or Redemptive Analogy?" International Journal of Frontier Missions 2:3 (July 1985): 255-266.	The author observes that African rites of passage, and a common funeral ceremony in particular, are characterized by the three prominent stages of separation, transition, and incorporation. Recognizing that these same stages are to be found in the biblical portrayal of spiritual regeneration, he suggests that missionaries highlight the similarity and point to the funeral ceremony, or kilio, as a "redemptive analogy."
Bryant, Robert H. "Towards a Contextualist Theology in Southern Africa." Journal of Theology for Southern Africa 11 (June 1975): 11-19.	In what follows I shall be presenting a brief and somewhat tentative indication of how one would attempt to formulate or, better, to do Christian theology contextually within Southern Africa today. Black theologies represent one important effort to interpret the Bible and the Christian message contextually in Southern Africa. Will theologies of this type succeed better than some of the theologies formulated by whites in Southern Africa and elsewhere in resolving the dilemma of being able to communicate the "good news" about the one God revealed in Jesus Christ in terms concretely related to the pains and joys of the groups they feel called to serve, while at the same time not permitting their words to become twisted to become propaganda unable to see beyond the interests of those groups? It is too early to know the answer.
Burleson, Blake Wiley. "John Mbiti's Theology as a Reflection of the Archaic Notion of Corporate Personality." Africa Theological Journal 21:2 (1992): 164-87.	Explores Mbiti's criticism of the individualism missionaries exported to Africa and the implications of a corporate approach to ethics, ecclesiology, Christology, and eschatology.
Burlington, Gary. "Topography of a Zambian Storyland." International Journal of Frontier Missions 15:2 (April-June 1998): 75-81.	Looking for cultural support patterns in the indigenous stories can help bolster the impartation of the Gospel in ways which aid believers in their own "Journey " toward becoming better equipped disciples of the Lord Jesus Christ.
Buti, Sam. "Black Theology--What Is It? In Facing the New Challenges: The Message of PACLA, December 9-19, 1976, Nairobi, ed. Michael Cassidy and Luc Verlinden, 227-31. Kisumu, Kenya: Evangel Publishing House, 1978.	Black theology, by offering a new way of theologizing, desires to be helpful in discovering the truths about Black and White people, about their past and present, and about God's will for them in their commonwealth. Black theology sincerely believes that it is possible to recapture what was sacred in the African community long before white men came--its solidarity, respect for life, humanity and community. It must be possible not only to recapture it, but to enhance it and bring it to full fruition in contemporary genuine community. Life beyond much struggle and despair, beyond reconciliation will not come without some conflict. it will come through faith and courage. For Blacks this is the courage to be Black. Yet this need not be another worldly dream. It is as real as Africa itself. One is only human because of others. With others, for others, is Black theology. It is authentic. It is worthwhile. It is in the more profound sense of the word, Gospel truth.
Butler, Carolyn. "Applying God's Grace to an Animistic Society." Evangelical Missions Quarterly 29:4 (October 1993): 382-89.	These gleanings on the challenges of sharing the message of grace in an animistic culture are simply discernments from my readings and observations mostly resultant from my own sense of failure and frustration. But more recently. thankfully, have come insights into how to combat the forces of evil actively at work in this culture. Such personal findings must be viewed in a specific setting, discerned within a definite culture. This information is set against a background of the Bantu culture of Zaire, against the backdrop of the ministry of African Christian Mission (ACM).
Chikane, Frank. "Doing Theology in a Situation of Conflict." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 98-102. Grand Rapids: Eerdmans, 1985.	About three years ago the Institute for Contextual Theology (ICT) brought together concerned and committed Christians from different parts of southern Africa to grapple with the question of 'doing theology' in our situation of conflict in South Africa. This programme resulted in small group discussions, workshops, seminars, conferences, short-term research programs and involvement in particular social and political struggles. Several questions have arisen from this exercise. What is the difference between 'doing' theology and 'learning' or 'studying' theology? What is the theological position of the church in relation to this conflict? This essay focuses on the theological methodology that has emerged. An attempt is made to identify a contrast between the traditional method of theology and a newly emerging methodology.
Chikane, Frank. "The Incarnation in the Life of the People of South Africa." Journal of Theology for Southern Africa 51 (June 1985): 37-50.	In trying to develop a better understanding of the meaning and implications of the incarnation in the life of the people in southern Africa we are going to first review critically the prevailing Christological models from which we can extract the various conceptions or misconceptions about this Logos that became flesh. We shall include here the models advanced by African Theology, theology of the African Indigenous Churches and the Black Theology of Liberation. The second part of this paper, which will naturally be the most difficult, will engage in a struggle for a reconstruction of this concept of incarnation and the development of a new understanding of it. Our goal is to come up with a "new incarnation" which will then produce in us a new life which we shall "live in the flesh by faith in the son of God". (Gal. 2:20)
Chinchen, Delbert. "The Patron-Client System: A Model of Indigenous Leadership." Evangelical Missions Quarterly 31:4 (October 1995): 446-451.	Can missionaries, in effect, fulfill the role of the patron on a patron-client system? They can, if they understand the patron-client system found In most non-Western societies. This indigenous style of discipling is practiced naturally by many national Christian leaders.
Chinchen, Delbert. "Valentine's Day Comes to Africa." Evangelical Missions Quarterly 34:2 (April 1998): 198-204.	Discusses clashes between modern and traditional ways of life in Africa using the way Valentine's Day in Nairobi as a starting point. The moral fabric of traditional societies in Africa is in danger of being torn apart by the sheer force of invading values; this article examines the reactions and effects together with the ways Africans are adjusting to these changes and the role of the church in the midst of the dust storm.
Christensen, Thomas G. "Suggestions from an African View of the World." Dialog 30:4 (Fall 1991): 284-89.	Presentation of Gbaya (Cameroon and Central African Republic) world view and proposal that it offers a way back to biblical symbols for American Christians.
Cochrane, James R. "Christ and Culture: Now and Then." Journal of Theology for Southern Africa 71 (June 1990): 3-17.	Whichever way one describes the matter, the conflict of interpretations of the fact of the Christian Church drives us to take seriously the question of Christ and culture, as much as it does to ask the reasons for the conflict in South Africa, and the potential for any way forward. The rest of this essay will attempt just this task, utilizing themes introduced by H. Richard Niebuhr in his classic work which gives the title to this paper. He will function as our dialogue partner of the past, the one who will remind us of the need to debate not just with contemporaries but with all who have tried in their own times and places to give testimony to the "dangerous memory" of Jesus Christ. Alongside and through him I shall introduce our contemporary debate.
Cochrane, James R.; Henderson, Ian W.; and West, Gerald O. Bibliography in Contextual Theology in Africa. Pietermaritzburg, South Africa: Cluster Publications, 1993.
Cochrane, James R. "Resistance, Reconstruction and Theology: Truth and Method in Question and Under Fire." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, 59-82. Pretoria: Human Sciences Research Council, 1994.	Cochrane investigates the way in which the question of the adequacy of theological truth claims arises in the contemporary South African milieu, where political struggles and the demands of reconstruction bring to the fore many counterclaims to truth. Some criticism of Christian truth claims in this context and a generalized conflict of interpretations lead to raising fundamental methodological questions for theology. In this respect, the main body of this paper addresses the problematic division between the fields of hermeneutics (with its tendency to depend, upon idealist philosophies and language as the location or, reality) and practical, action (with the concept of praxis functioning to determine many claims. for truth). The dualism, often expressed by these two approaches remains central to much methodological debate. A concept of "linguisticality" helps bridge the divide.
Cole, Victor. "How Can We Africanize our Faith: Another Look at the Contextualization of Theology." East Africa Journal of Evangelical Theology 3:2 (1984): 3-20.	Though the term 'contextualization' has been around for over a decade, no clear consensus has emerged as to the meaning, the bases and the process involved in contextualization. This articles offers a perspective to the ongoing discussion. It also surveys the development of local theologies from around the world. Critical differences are noted in four areas: the view of theology, the data base for theologizing, the authority base in theologizing, and the hermeneutical principles employed.
Collins, Travis M. "Understanding Worship from a Missiological Perspective." Ogbomoso Journal of Theology 6 (December 1991): 32-39.	The most meaningful and life-changing worship is characterized by indigeneity. Indigenous worship takes place when the Christian community worships according to "form of thought and modes of action natural and familiar in its own environment." The phenomenal growth of African Independent Churches often is attributed to their self-expressive, or indigenous, liturgy. Kofi Appiah-Kubi submitted that these churches, as opposed to "Euro-American missionary churches," seek in their liturgy to provide "forms of worship that satisfy both spiritually and emotionally and to enable Christianity to cover every area of human life and fulfill all human needs." Space limitations will not allow a thorough defense of the concept of indigeneity. However, moving from the presupposition that indigenous worship is theologically, biblically, and pragmatically sound, this article will be an attempt to provide guidelines for all those who wish to encourage the emergence of indigenous worship.
Daidanso, ma Djongwe. "An African Critique of African Theology," Evangelical Review of Theology 7:1 (April 1983): 63-72.	Explores African theology, introducing the background and sources and three main tendencies: 1) ethnotheologians who consider ATRs as valid as Christianity; 2) syncretistic theologians who are torn between the politico-socio-religious analysis and the quest for African identity and 3) evangelical theologians who work in context of an infallible Word of God and appropriately critical attitudes towards their context. Concludes with critical remarks in four categories: 1) terminology and definitions; 2) the foundation; 3) the contents; and 4) areas of application.
Daneel, M. L. "African Christian Theology and the Challenge of Earthkeeping." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, 435-76. Pretoria: Human Sciences Research Council, 1994.	Daneel examines the religiously based ecological conservationist activities of the AZSM (Association of Zimbabwean spirit mediums)--a traditionalist organization consisting mainly of spirit mediums, chiefs and ex-combatants, currently operating in Masvingo Province, Zimbabwe. In this movement the inspiration derived from the ancestral world and traditional high-god cult during the liberation war (chimurenga) is extended into the field of ecology, manifesting in the successful mobilization of rural communities in tree-planting campaigns. AZSM activities undoubtedly pose a challenge to Christian churches in Africa. A description is given of new patterns of dialogue between African traditionalists and Christians emerging in the context of tree-planting ceremonies. An attempt is also made to trace the challenge of earthkeeping to an African Christian theology in terms of ecologically contextualized sacraments (which include the ritual reinterpretation of conversion and sin), a new approach to the inspiration of ancestors in church life, and an ecological interpretation of the triune God.
Daneel, Marthinus L. "African Independent Church Pneumatology and the Salvation of All Creation." Theologia Evangelica 25:1 (1992): 35-55.	Attempts to show that the richness of the Spirit's involvement in these AICs was never obscured by prophetic preoccupation with historically and contextually determined issues as a given period in history. Prophetic involvement in the political liberation struggle and the concomitant image of the Holy Spirit as liberator of the oppressed, for instance, quenched neither the missionary spirit and zeal for individual conversions, nor the propagation of eternal salvation in the present yet still coming Kingdom of God.
Daneel, Marthinus L. "Black "Messianism": Corruption or Contextualisation." Theologia Evangelica 17:1 (1984): 40-77.	This paper underscores the importance of a theological assessment of African Independent Churches. It portrays the negative judgment of some missiologists of the so-called messianic movements. On the basis of a western categorical approach, the churches of Shembe, Lekhanyane, and Kimbangu were incorrectly seen as non-Christian or post-Christian. In a discussion of the Christology, pneumatology, and eschatology of these movements, the inherent theological weaknesses are pointed out. It is contended, however, on the basis of empirical facts relating to the Shona Independent Churches in Zimbabwe, that the so-called black "messiah" figures are concerned with a legitimate contextualization of the Christian message related to their own cultural and religious background. In essence they represent defective but genuine Christian churches with a presupposed Christology, a prominent pneumatology, and a realized-futuristic eschatology. Two important matters emerge quite clearly: the essential role of empirical research in theology and the imperative need for ecumenical cooperation between the historic and independent churches, owing to the positive judgment of the Christian nature of the latter.
Daneel, Marthinus L. "The Christian Gospel and the Ancestor Cult." Missionalia 1:2 (August 1973): 46-72.	All too often the Christian practice has been to judge the ancestor cult as heathenish idolatry without considering' the psycho-social factors which are at work in this belief. In so doing, we did not do justice to the elenctic approach to the traditional African. There is, therefore, every inducement to take the empirical survival of the ancestor cult and its nature and influence in the lives of African Christians seriously and to determine its scope before a responsible theological approach can be made to the existing problems, In this paper we shall first consider the traditional ancestor cult and rites, in an attempt to show the actual and still surviving ramifications of them. Then the various methods of approach to the ancestor cult of the Protestant, Roman Catholic and Independent Churches will be discussed before concluding with a few theological remarks. It should be noted here that this is not intended to be a study of theological sources nor of the African in general. This is a study in depth of the Shona of Zimbabwe.
Daneel, Marthinus L. "The Encounter between Christianity and Traditional Culture: Accommodation or Transformation?" Theologia Evangelica 22:3 (1989): 36-51.	The main focus of this paper is on the influence of four theological traditions (Catholic, Reformed, African theologians, and AICs) on emerging concepts of God in African Christianity. An attempt is made to assess the extent to which these traditions contribute towards an understanding and experience of God within the orbit of daily living.
Daneel, Marthinus L. "Towards a Theologia Africana? The Contribution of Independent Churches to African Theology." Missionalia 12:2 (August 1984): 64-89.	It would be impossible to qualify in full the nature of the positive contribution of the Independent Churches to universal theology in the course of a single conference paper. The focal point of this paper is to highlight their significance for a theologia africana in terms of their approach to the African traditional world view and religion. For in their own way they are evolving a relevant theology of religions, not in written form but preached out and enacted in symbolic ritual. Their religious life in itself represents a rudimentary and unsophisticated, yet in many respects original and genuine process of contextualisation. They create the kind of context in which dialogue and confrontation between the Christian message and traditional religion takes place consistently. I shall first of all attempt to qualify the process of dialogue and then reflect on a few of the implications for a contextualised concept of God and particularly for a relevant Christology, which, after all, represents the heartbeat of all Christian theology.
Dapila, Fabian N. "The Importance of the Dagaaba Ancestors and Their Role in the Process of Inculturation." Mission 3 (1996): 91-122.	Examines Dagaaba of west Africa social structure (especially ancestors) and the sacred dimensions of social activities in light of the social structure, then explores Catholic teachings on death and the saints, and finally develops an approach to integrate the two.
de Carvalho, Emilio J. M. "What Do the Africans Say That Jesus Christ Is?" Africa Theological Journal 10:2 (1981): 17-25.	The great variety of African, expressions of Christian faith allows us to answer this question dogmatically. The experience of the Africans that "offered their hands, i.e., themselves, to Christianity" by means of the missionaries, varies from people to people. But there is a common basis. It is from this encounter between the African religion and Christianity and also vice versa, that "an African experience" of the Jesus Christ of the Bible came about. There arose what James H. Cone calls "a different African option," an, indigenous theological thought, an answer of the black African People to the revelation, of God in Jesus Christ. The Word became flesh also in the African situation and dwelled among us!
de Carvalho, Emilio J. M. "Who is Jesus Christ for Africa Today?" Africa Theological Journal 10:1 (1981): 27-36.	This paper is just a small essay; an effort to gather some of the experiences around this Jesus, who is at the same time God's revelation of the African religion and Christianity. It is an attempt to draw an outline of the complex and many-sided African testimony of this Jesus Christ taught by the Church, and to appreciate the consequences of this "encounter of Africa with God in Jesus Christ."
de Gruchy , John W. and Villa-Vicencio, Charles, eds. Doing Theology in Context: South African Perspectives. Maryknoll, NY: Orbis Books, 1994.
De Gruchy, John W. "Confessing Theology." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 162-72. Maryknoll, NY: Orbis Books, 1994.	Confessing theology is concerned with the faith and obedience which he behind the historic creeds and confessions, and which are expressed in particular situations. Of course, we are not suggesting that doing Confessing theology is the same as engaging in the act of confessing Jesus as Lord, for like all theology, Confessing theology is a second-stage operation, a reflection on the witness of the church, in this instance on confessing Jesus as Lord within particular contexts. At the same time Confessing theology also prepares the way for the church to confess its faith in new situations, both by reminding it of its obligation to do so and by helping it to understand what such a confession may mean within new historical moments. Confessing theology today recognizes the legitimacy of a plurality of theological approaches, and of the need to be in critical correlation with them. It also recognizes the dangers of rhetoric against heresy. At the same time, Confessing theology insists that there are parameters and boundaries to what Christians believe and confess, and that time and again it is necessary to recognize the arrival of a status confessionis or kairos and therefore of heresy. Hence Confessing theology continues to insist that it is always necessary that the church stand for the truth of the gospel in a way which is dear and uncompromising, and that at some moments this requires a recognition of heresy and a corresponding confession of Jesus as Lord.
De Gruchy, John W. "South African Theology Comes of Age." Religious Studies Review 17 (1991): 217-223.	A seminary professor in the United States is reported to have told one of our American graduate students at the University of Cape Town that he should study with us because South Africa has become one of the significant places to do theology today. The comment reflects a remarkable change of perspective from not so long ago when it was assumed, not least by South Africans, that the place to study theology was Europe or North America. Without minimizing the importance of the many institutions of theological reflection in South Africa, the developments in them and the role which a variety of administrators and teachers have played in them, it nevertheless remains true that South African theology has reached maturity largely because of the context within which it is being done, because of the contribution which at least some theology has made to the struggle against apartheid, and because the insight, experience, and challenge that all of this generates is of wider ecumenical and academic significance.
de Gruchy, John W. "The Nature, Necessity and Task of Theology." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 2-14. Maryknoll, NY: Orbis Books, 1994.	An integral part of 'doing theology' is examining the way in which Christian thought and action have developed and been expressed by others both in our own time and throughout Christian history. But studying theology has significance only in so far as it enables us to do theology today with better insight and greater faithfulness to the gospel. Hence the use of the word 'praxis" in the title of this series to emphasize the connection between theological reflection and Christian witness or mission in the world. Christian theology, as we know it today, has developed over the centuries into an academic discipline alongside many others. In stressing the need to 'do theology in context' we are not saying that theology is not such a discipline; we are trying rather to show how such a discipline as theology relates to Christian praxis. In order to do this, let us take a few steps back and briefly consider how Christian theology has developed into the scientific discipline it has become.
De Gruchy, John W. "Theologies in Conflict: The South African Debate." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 85-97. Grand Rapids: Eerdmans, 1985.	It is only now at the end of the colonial period, under the impact of the dynamics of a changing social, political and ecclesiastical environment, that we have begun to perceive how much of our theology is wedded to particular interests that are contrary to the gospel. While European theology might accuse African theology of syncretism, or black theology of ideological captivity, much European theology is guilty of both. If the present theological conflict has done nothing else it has forced upon us the need to face these issues and the need to question the usefulness and validity of imported, undigested and regurgitated theologies, and to work more consciously towards a genuine contextual theology for South Africa. In such an endeavor the theological heritage of Europe, liberated from a colonial mentality, racism, and its captivity to a secularized Western world view, and the theological heritage of Africa will no longer simply confront each other, but interact in the service of the gospel of the reign of God in Jesus Christ, in our context.
de Gruchy, Steve. "Doing Theology in the Kalahari." Journal of Theology for Southern Africa 99 (November 1997): 58-62.	How do we do theology in rural Africa? Further reflection and contact with others suggest that the question touches on the relationship between academic theology and theological educators on the one hand, and the people of God in Africa on the other. It has to do with forging an identity that is both Christian in terms of its dialogue with the Scriptures and tradition, and African in terms of its method and content. Whilst a final answer is perhaps still far off, in the process of working and sharing with people in various courses at the Kalahari Desert School of Theology a number of key elements to the answer have become clear. These themes provide something of a direction towards that answer, and include the areas of 1) focus on the laity; 2) empowering local leaders; 3) appropriate use of the Bible; 4) keeping theology contextual, 5) giving knowledge to enable empowerment, and 6) the liturgical context of theological development and expression.
Deist, Ferdinand E. "'Contextualisation' as Nomadic Existence." Scriptura S9 (1991): 47-66.	Botha (1991) refers to various approaches to 'contextualisation', some of which proceed from the assumption that Scripture should interpret present situations, while others insist on letting present situations interpret Scripture. In what follows I shall discuss a South African example of each of these approaches (Potgieter 1989 and Mosala 1989) to show that, since both approaches may for good reasons be viewed as either 'contextual' or 'non-contextual' our (intuitive) definition of 'contextuality' appears to be at the least ambiguous. Discussing the problematic nature of these two approaches I intend to show that (a) a contingent socio-political framework provides too narrow a basis for a truly contextual theology, (b) not every theology that is relevant for a particular contingent situation is necessarily contextual, (c) not every social theory that can explain a situation is suitable for constructing a truly contextual theology for that situation, and to suggest an approach that could assist us in speaking less vaguely about 'contextual theology'.
Deng, Francis M. "Dinka Response to Christianity: The Pursuit of Well-Being in a Developing Society." In Vernacular Christianity: Essays in the Social Anthropology of Religion Presented to Godfrey Lienhardt, ed. Wendy James and Douglas Hamilton Johnson, 146-56. New York: Lilian Barber Press, 1988.	Among the Dinka, as with many other African peoples, the reception of the Christian message of salvation has been ambivalent. As Godfrey Lienhardt has persuasively argued in his article 'The Dinka and Catholicism', Dinka reaction to the Christian mission was a complex process in which parallels, contrasts, acceptance and rejection were all intertwined. In this essay I will focus on Dinka ideas of well-being as they have operated in both traditional and Christian religious life. I will aim to demonstrate how Dinka values and cultural patterns interplayed with Christian principles in a process which, though frequently mutually supportive and reinforcing, was also fraught with cross-cultural misunderstandings, tensions and conflicts. Drawing mainly on songs, we will see how Christian education has positively transformed traditional notions and at the same time subtly undermined Dinka confidence in their ability to achieve the well-being they seek.
Dickson, Kwesi A. and Kalilombe, P. A. (Moderators) "Development of African Theologies." Mission Studies 2:1 (1985): 93-96.	A diversity of approaches to and opportunities for African theologies was highlighted in this workshop discussion. The wide-ranging exploration addressed such questions as: What is theology? What does it mean to "do theology" in Africa? What is the theologian's starting point'.) What is the situation to be addressed? What trends have emerged as African theologians have addressed situations in Africa? What is the relation between academic and popular ways of talking about God? What is the role of the Bible in the theological task? Accepted definitions of theology emphasized three components: an experience of encounter with God in. Jesus Christ; reflection on this experience in terms of the human situation; and expression of that reflection in the people's language, this conceived broadly to include mother tongue, patterns of preaching, art, music, dance and other expressions. It was pointed out that when theology becomes explicit, that is simply the articulation of the experiences and perceptions of God already implicit in the Christian praxis of the People of God and, more generally, the human family.
Dickson, Kwesi A. (Moderator) "Development of African Theologies." Mission Studies 1:2 (1984): 53-61.	Notes on discussion from a workshop on the development of African theologies. The need to make the Christian faith more relevant, given the inadequacies of indigenization as popularly conceived, gave rise to much discussion which yielded the expression African Theology. The term African Theology has been the center of some controversy, especially as it has been seen by some to represent simply an attempt to disguise African religion, labeling it as Christianity. The expression is indeed likely to be misunderstood if it is not properly explicated, for quite legitimately, it could be used to describe the articulation of African traditional religious thought. However, as it is used by those who question the relevance of Christian life and thought as propagated by emissaries from the West, it is meant to represent a radical rethinking of faith in Christ, having in mind the African's religio-cultural, socioeconomic and political circumstances. Indeed, with the formation of the Ecumenical Association of Third World Theologians in Tanzania in 1976, the thinking of African theologians was situated within what may be loosely described as Liberation Theology.
Dierks, Friedrich. "Communication and World-View." Missionalia 11:2 (August 1983): 43-56.	My aim is to show what influence world view has on communication. When I speak of communication, I refer specifically to missionary communication of the Christian message, which frequently is cross-cultural. This means that two different cultures, their systems and thought-forms are involved, and the Christian message is entangled in the complicated relationship between culture and religion and its many features and aspects. In this paper we cannot deal with the complicated issue of the relation between Christianity and culture in general. We shall, however, approach the problem from the limited perspective of the communication of the Christian message. I shall argue that with regard to Christian communication we should make a distinction between the formal component of human culture which we call "world view" and the material components of human culture of which religion is the most important and prominent one.
Douglas, Stephanie R. "Bringing Order to Chaos: The Role of Typologies in the Study of African Christian Movements." Mission 5 (1998): 257-73.	This study has shown that a good typology will yield many fruitful areas of study. Ogbu Kalu chose a clear and limited set of variables for his typology which reveal his stance regarding African historiography and the assessment of church movements (Kalu, The Embattled Gods, London: Minaj Publishers, 1996). By studying the variables of his typology, we discovered that for Kalu, ACM research must begin by addressing the problem of church. A comparison of types, a computational analysis and the application of findings from other research to Kalu's typology point us to other promising areas of research. At the same time, we saw that typologies answer a limited set of questions according to the variables chosen. For example, Turner's typology helps students understand the historical and sociological origins of AICs, whereas Kalu's typology raises theological issues concerning ACMs. Finally, I hope this paper has convinced at least some skeptics that typologies are indeed immensely useful things.
Dovlo, Elom. "The Church in Africa and Religious Pluralism: The Challenge of New Religious Movements and Charismatic Churches." Exchange 27:1 (1998): 52-69.	Explores the challenges new religious movements (from ATRs, Islam, and AICs) pose to the contemporary African church and how the "mainline" church needs to respond to the challenges.
Draper, J. A. "‘For the Kingdom Is Inside of You and it Is Outside of You": Contextual Exegesis in South Africa [Lk 13:6-9]." In Text and Interpretation, ed. P. H. Hartin and J. H. Petzer, 235-257. 1991	In attempting to formulate a contextual hermeneutic for South Africa, I accept the reading of the Bible by ordinary people as the presupposition and goal of the whole enterprise (Mesters 1983:125-130; cf. Schottroff & Steggemann 1986:vi; Boff 1987:150). I have attempted to avoid an entirely subjective reading of the text, although the crucial question of `truth' may remain elusive or even insoluble. I concur with Ricoeur in his determination to `resist the temptation to separate truth, characteristic of understanding, from the method put into operation by disciplines which have sprung from exegesis' (Ricoeur 1981:19; cf. Bauckham 1989:16-17) 9 This paper is an attempt to respond methodologically to the challenge of the Kairos Document in the production of a contextual exegesis that can empower an appropriation of meaning from the New Testament text by those engaged in the struggle for democracy in South Africa today.
Droogers, Andre. "The Africanization of Christianity, An Anthropologist's View." Missiology 5:4 (October 1977): 443-56.	Our sincerest efforts to facilitate Africanization may prove counter-productive. Both Western missiologists or African churchmen are vulnerable to generalized or idealized views of African culture; and these trends may be accentuated either by guilt feelings or cultural chauvinism, leading us to seek solutions in broad theoretical categories rather than in the specific diversity of the real Africa. Droogers believes that a better application of his discipline can help avoid the resultant risk of "artificial Africanization." He urges us to discern realistically, and view more optimistically, the degree of spontaneous folk-level Africanization that has already taken place despite the Western outer-garments that most African churches wear.
Duquoc, Christian; Samanes, Casiano Floristán; and Gardiner, James Aitken, eds. Christian Identity, Edinburgh: T. &T. Clark, 1988.
Dwane, Sigqibo. "Christology in the Third World." Journal of Theology for Southern Africa 21 (December 1977): 3-12.	In the West, theology has to cope with a situation in which, for very many people, life has gone out of every thing said or done in the name of transcendent reality. The task of theology in that situation is to help people to recover the sense of purpose and mystery in the universe. By contrast, theology in the Third World is seeking to make Christianity come home to a religious situation which is throbbing with vitality, and is awaiting the real Christ as its hope of fulfillment. So people in the developing world also have to attend to the humanity of Jesus, who has become a vital concern to them as the demand becomes pressing to meet him face to face, and not via the perspective of an alien culture and alien thought patterns. This article explores the issues involved in fleshing out this need.
Dwane, Sigqibo. "In Search of an African Contribution to a Contemporary Confession of Christian Faith." Journal of Theology for Southern Africa 38 (March 1982): 19-25.	Concludes: I would plead for two things. The first is that any definition or expression of the faith should not so stress the discontinuity between Christianity and culture, or more specifically, primal religion, as to suggest that what God does in creation is radically different from what he does in the unique historical dispensation in the Judaeo-Christian revelation. Secondly, I want to plead that the recognition of the legitimacy of different theological slants arising out of the awareness that there are different perceptions of the one divine reality, and different experiences of his grace, be extended to the developing of theology in non-Western idiom. I want to plead that this should be seen not as a regrettable phenomenon to be tolerated for the sake of peace, but as the inevitable and desirable manifestation of the blossoming of the Christian faith in Africa.
Dzobo, Noah K. "African Ancestor Cult: a Theological Appraisal." Reformed World 38:6 (1985): 333-340.	The African devotion to his ancestors has been taken as the singular characteristic of African religions awareness. This devotion and its object, however, have been misinterpreted and misrepresented both by many foreign and African students of the indigenous African culture. The main purpose of this paper is to present a careful analysis and exposition of this very important African cultural material and to examine it for any theological and philosophical significance which it may have for the development of the Christian faith on the African continent.
Edet, Rosemary and Ekeya, Bette. "Church Women of Africa: A Theological Community." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 3-13. Maryknoll, NY: Orbis Books, 1988.	The situation of women and the nature of Christianity in Africa are both shaped by the histories and cultures that are molding contemporary Africa. Our contribution is primarily a descriptive one, sharing the context in which women try to live theologically in Africa. We begin with an overview of Africa's realities as shared by Rosemary Nthamburi of Kenya and Lloyda Fanusie of Sierra Leone, and from our own studies, then we consider women's lives in Africa, with an emphasis on how the changing culture affects and is affected by women. Lastly, we place women in the context of the church and reflect on the shape and content of African women's contributions to Christian theology in Africa.
Edet, Rosemary N. "Christianity and African Women's Rituals." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 25-39. Maryknoll, NY: Orbis Books, 1992.	Edet, a Nigerian, focuses on childbirth and the myths, beliefs, and practices associated with it. She develops the theme that although children are loved and celebrated, both sexuality and birthing are viewed negatively within cultural beliefs. She makes a strong link between sexuality and violence, and illustrates it with examples from African oral literature, myths, and rituals.
Edet, Rosemary. "New Roles, New Challenges for African Women." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 109-113. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	1. We propose that EATWOT members get involved in the various church women's organizations in their respective areas as catalysts of self-awareness. They can organize seminars on topics pertinent to women. 2. Each national EATWOT Committee should enlist other women as a support group to the committee. Through this group EATWOT aims will reach the media for public consumption. 3. More women should be encouraged to study theology as well as to prepare for ordained ministry in the liberal churches. In the conservative ones, the congregation should be educated and deconditioned in an effort to liberate the ordained ministry for both sexes in God's service. For church women today, there are new roles and new challenges. The vitality of these roles points to underlying dynamics made up of several theological factors. Today, as in the past, a number of these factors figure in the understanding of the role of women in the Church. These factors relate to a theological understanding of the church, of ministry and of the Christian tradition.
Eitel, Keith E. "Contextualization: Contrasting African Voices." Criswell Theological Review 2 (1988): 323-334.	The innovative focus of Christian theology is shifting to the developing countries of the world. Regions where western missionaries have labored for centuries are now producing theologians who are critiquing the past and forging the future form of the Church around the world. Admittedly, cross-cultural application of the gospel message has been problematic at times. Many well-meaning, but culturally insensitive, missionaries have made the mistake of transplanting an ethnocentric form of Christianity. Contextualization of Christian theology attempts to solve the resulting dilemma. It is both the most necessary and the most dangerous task facing theologians from the developing world. Contextualization is necessary for Christianity to be relevant to Africa, for example, and to lessen the foreignness associated with the church. It, is dangerous because the end product can easily be neither Christian nor African if the method used to contextualize increases the likelihood of syncretism. A context dominant methodology, as opposed to a scripture dominant one, enhances the potential for distorting, biblical truth. This article illustrates these two contextualization methods by evaluating the contrasting thought of two African theologians, John S. Mbiti and Byang H. Kato. The materials for analysis are Mbiti's theological constructs for African theology and Kato's critique of those constructs.
Eitel, Keith E. "The Transcultural Gospel--Crossing Cultural Barriers." Evangelical Missions Quarterly 23:2 (April 1987): 130-37.	The purpose of this article is to suggest (1) a biblical approach to contextualization; (2) a working model for developing a personal, biblical ethic; and (3) a format for using the model in an African setting.
Ejizu, Chris I. "African Christian Widows: An Agonistic Definition." Asia Journal of Theology 3:1 (1989): 174-183.	Examines the treatment of widows in Africa, viewing them as locked in a stage of "betwixt and between" that characterizes Christianity in Africa. This approach appears to hold out the singular advantage of providing a more comprehensive setting for a better appreciation of the distressful conflicts in the lives of these widows as a major challenge demanding the urgent response of the Church in the continent.
Ejizu, Christopher I. "Liminality in the Contemporary Nigerian Christian Religious Experience." Mission Studies 4:2 (1987): 4-14.	Utilizing the framework of liminality of the human rituals of initiation, this paper will first attempt to highlight some of the features of the faith-life of many contemporary Nigerian Christians that would appear to indicate some form of marginality or another. These range from the attitude and activities of many towards life and its related issues, particularly health and material success, to the belief and behavior of people towards spirits and cosmic forces in general, especially malevolent ones. The essay suspects that such 'marginal' features in their many and varied forms are not just isolated individual events in the lives of people struggling to internalize their faith, but rather serious indicators of a deep-seated tension at the ideational level.
Ekeya, Bette. "The Christ Experience of African Women Doing Theology." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 178-83. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	A Christological methodology of "doing theology" may be understood to mean the ways in which knowledge of God and the Divine will for humankind and the universe are revealed in the person and mission of Jesus Christ; and how, since this revelation was given to Africa, the African women in particular have accepted and continue to accept and proclaim the message of salvation which Jesus Christ is and should be in their lives and in the lives of those persons with whom they interact daily. It is essential first of all to speak of how Jesus Christ is known to the African woman. Who is Jesus Christ to the multi-cultured variety of cultural experiences and dimensions: from the very traditional to the ultra-modern. Perhaps it is better to speak first of the religious milieu in which the African woman was before Christ was introduced and preached to her.
Ela, Jean-Marc. "Ancestors and Christian Faith: An African Problem." In Liturgy and Cultural Religious Traditions, ed. Herman A. P. Schmidt and David Noel Power, 34-50. New York: Seabury Press, 1977.	If the past illumines the present, how are we to re-evaluate the Christian message in order to prevent it from being a disturbing influence in an age of acculturation when, faced with a dominant civilization, the African rejects any surrender of his cultural identity? That is certainly the vital context of the question with which I am concerned here. In fact, even if the ancestors are not discredited and accorded a peripheral position, how are we to live and express our faith so that it is not the alienating reflection of a foreign world behaving aggressively towards indigenous customs and beliefs? At a time when, in certain burgeoning, communities, the Elders are reproaching young Christians with forgetting the dead, surely we must ask what the Gospel's attitude is to the ancestor cult. The question should be put unflinchingly if we are to pay due attention to the actual existence of each of our African nations with its diversity, fundamental human aspirations and problems: Can the Church in black Africa become the possible location of communion with the ancestors?
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Entz, Loren. "Challenges to Abou's Jesus." Evangelical Missions Quarterly 22:1 (January 1986): 46-50.	Christ's power over the forces of darkness have been vividly demonstrated in the life of a former Muslim sorcerer. This article presents his story and the challenges he has faced since coming to Christ.
Enyioha, B. Uche. "The Pastoral Significance of Traditional African Concept of Rites of Passage." Ogbomoso Journal of Theology 7 (December 1992): 18-25.	For many Africans, transitional rites are not just educational or socialization processes, they represent mileposts in a person's spiritual pilgrimage. They are ways an individual and his or her community may keep faith with their destinies. Through such rites the community acknowledges or reaffirms its belief in the sanctity and sacredness of life. This understanding of the underlying beliefs and goals of traditional African rites of passage can serve as a bridge between the values and practices of the traditional culture and the faith and calling of the Christian community. Within this context one finds that the traditional concepts of rites of passage have much significance for effective pastoral ministry among Africans. The pastoral implications and significance are varied.
Etuk, Udo. "New Trends in Traditional Divination." Africa Theological Journal 13:2 (1984): 83-91.	This article is not prompted by the need for more adaptation. Rather it is prompted by a certain practice which I happened to stumble on among traditional diviners which seems to have received little close study by African specialists in this area. This practice which for want of a better word we shall characterize as "adoptive"--a kind of adaptation in the opposite direction--shows traditional diviners or medicine-men praying "in Jesus Name" either at, the beginning or end (but usually a the beginning) of their mantic practices.
Etuk, Udo. "The Theology of Contextualization in Africa: A Cover for Traditional Cultural Revival." Catalyst 16:3 (1986): 201-20.	The article shows that recent calls for the Africanization of Christianity (or contextualization) are an inversion of the perennial Christian task of evangelizing not only Africa but the whole world. To accomplish this, a number of practices from African traditional cultures are highlighted, and it is argued that these practices are inconsistent with the centrality, uniqueness, and soteriological role of Jesus Christ. Contextualization theology, the article argues, is fueled by several factors including political-cultural awakening. There can and needs be renewals in forms of worship which are culture-bound without compromising the essential gospel message. Also in Concordia Journal 11 (1985): 214-222.
Etuk, Udo. "The Theology of Contextualization in Africa: A Cover for Traditional Cultural Revival." Concordia Journal 11 (1985): 214-222.	The article shows that recent calls for the Africanization of Christianity (or contextualization) are an inversion of the perennial Christian task of evangelizing not only Africa but the whole world. To accomplish this, a number of practices from African traditional cultures are highlighted, and it is argued that these practices are inconsistent with the centrality, uniqueness, and soteriological role of Jesus Christ. Contextualization theology, the article argues, is fueled by several factors including political-cultural awakening. There can and needs be renewals in forms of worship which are culture-bound without compromising the essential gospel message. Also in Catalyst 16:3 (1986): 201-20.
Fashole-Luke, E. W. "Footpaths and Signposts to African Christian Theologies." Bulletin of African Theology 3:5 (Jan.-June 1981): 19-40.	As per the title; explores the boundaries and issues of African Christian theological development.
Fashole-Luke, E. W. "The Quest for African Christian Theologies." In Mission Trends No 3: Third World Theologies, ed. Gerald H. Anderson and Thomas F. Stransky, 135-50. New York: Paulist Press, 1976.	There has been more progress in the last fifteen years toward developing African Christian theology than in the previous century. Dr. E. W. Fashole-Luke at the University of Sierre Leone, West Africa-in reviewing what has been achieved thus far says that "the nature of the quest for African Christian theologies is to translate the one Faith of Jesus Christ to suit the tongue, style, genius, character and culture of African peoples." While an important beginning has been made, the future agenda, he says, "is gargantuan." Among the tasks to be tackled are: "the interpretation of the Bible in the African context"--but there are few African biblical scholars; the relation of Christian faith to African traditional religion--"conversion to Christianity must be coupled with cultural continuity"; and Christology--"there are no signs that Christological ideas are being wrestled with by African theologians." Who should participate in the quest for African Christian theologies? Fashole-Luke says it "should be looked upon as a medium by which Africans and non-Africans can think together about the fundamental articles of the Christian faith in Africa. The quest must be ecumenical and all inclusive." This is a shortened version of a paper presented at the consultation on African and Black Theology, Accra, December 1974, and is reprinted from The Ecumenical Review for July 1975.
Fleming, Kenneth C. "The Gospel to the Urban Zulu: Three Cultures in Conflict." Evangelical Missions Quarterly 22:1 (January 1986): 24-31.	Three conflicting cultures compete for Zulu loyalty: traditional Zulu, colonial Christian, and secular urban. This article explores these three and works through implications for making the Gospel meaningful to a Zulu and developing a contextual church in an urban Zulu setting.
France, Dick. "Critical Needs of the Fast-Growing African Churches." Evangelical Missions Quarterly 14:3 (July 1978): 141-49.	Exploration of theological, cultural, social and political problems and questions that must be faced and answered by national Christians and missionaries.
France, Dick. "Questions Concerning the Future of African Christianity." Evangelical Review of Theology 3:1 (April 1979): 27-36.	Works through issues of relevance to the future of the African church: the growth of African theology, relating appropriately to African culture, facing social and political issues. Proposes that the greatest single need is the development of theology that is both uncompromisingly biblical and authentically African.
Fritz, Paul J. "Contextualizing the Message Through Use of Case Studies." International Journal of Frontier Missions 12:3 (July-Sept. 1995): 147-152.	Comprehension may best occur within the context of a story--a case study. Here is an article that shows us the wisdom of their use especially in light of Christ's own use of them and various lessons to be gleaned as we contextualize the Gospel to the unreached nations.
Fuller, Lois. "The Missionary's Role in Developing Indigenous Theology." Evangelical Missions Quarterly 33:4 (October 1997): 404-9.	Churches all over the world are asking questions whose answers might not have been sought by the Western church that first brought them the gospel. Answering those questions is one of the urgent theological tasks of the church today. Explores why indigenous theology is important and how missionaries can stimulate national development of indigenous Christian theology.
Gaiya, Musa A. B. "Contextualization Revisited." Africa Journal of Evangelical Theology 13:2 (1994): 117-26.	We do not intend to go into the debate on contextualization of the Gospel message in Africa or African theologies but we attempt to accentuate a rather neglected aspect of contextualization of the Gospel in Africa, the role played by European missionaries. Our methodology is therefore historical rather than theological.
Gehman, Richard. "African Religion Lives." Evangelical Missions Quarterly 27:4 (October 1991): 350-53.	Describes the resurgence of African religions, which has been fanned in the universities of Africa. There are at least five reasons we should study African religion: 1) for its own sake 2) it is the background of the people we are trying to reach for Christ; 3) many Christians rely on traditional religion in crisis; 4) the Christina faith must become rooted deeply in people's lives; and 5) the revival of traditional religion brings added urgency.
Gehman, Richard J. "Doing African Christian Theology : A Response and a Revelation." Africa Journal of Evangelical Theology 15:2 (1996): 85-113.	A recent issue of MET (14.1 1995) contained an article by Augustine Musopole in which he critiqued the book, Doing African Christian Theology: An Evangelical Perspective by Richard J. Gehman. Musopole observes that "most" of what is written in the book is not new. The one new contribution, according to Musopole, is a suggested method of doing theology. The second part of this article is a revelation of what is actually taking place in the doing of theology, using the method described in the book.
Gehman, Richard J. "Will the African Ancestors Be Saved?" Africa Journal of Evangelical Theology 14:2 (1995): 85-97.	Focus on a difficult question which needs more extensive treatment by evangelicals in Africa who will explore carefully the whole question of salvation of those who have never heard the Gospel. A burning question that will not go away is this: "Will any of the forefathers in Africa, who never heard the Gospel, be saved?" This question arises repeatedly. "What will happen to our fathers who lived before the Gospel was brought to Africa? Will they spend eternity in hell?" This difficult question that brings much pain and concern and is the focus of the article.
Giblin, Marie J. "Taking African History Seriously: The Challenge of Liberation Theology." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 129-138. Maryknoll, NY: Orbis Books, 1989.	Two insights of Gutierrez impacted the author in her work in Tanzania. These two insights, 1) the centrality of commitment to struggle against injustice and 2) the unity of salvific history, are shared by African liberation theologians as well. Jean-Marc Ela, a Cameroonian priest, highlights the injustice of the cultural omination imposed on Africa as well as the politico-economic domination. The two issues cannot be separated. The church in Africa needs a more integrated notion of salvation that considers the church's role in the past and responds to people's situations today. These insights of liberation theology present fundamental challenges to the way missionary groups envision their role in Africa. In this article I would like to explore these insights and their implications for mission in Africa.
Gilliland, Dean. "Phenomenology as Mission Method." Missiology 7:4 (October 1979): 451-59.	All religions reveal the essence of truth held sacred by a people. It is important that missionaries respect and search for religious truths in a receptor culture rather than merely attempt to "convert". Phenomenology opens a way to understand the "other faith". Professor Gilliland asks that the Christian messenger be an intense observer as well as a faithful representative.
Gitari, David. "The Claims of Jesus in the African Context." International Review of Mission 71:281 (January 1982): 12-19.	If the Gospel of Jesus Christ is to have a deep impact on the African people, so that "they may have life and have it abundantly", then we must allow the Gospel to speak in the cultural situation of the Africans. Issues discussed include feeding the hungry, the meaning of "man" (person) and implications (e.g., refugees and politics).
Glanville, H. L. "Theology in Conversation with Female Religious Experiences." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, 123-37. Pretoria: Human Sciences Research Council, 1994.	Glanville explores the female religious experience in terms of the Critical Realist perspective with the purpose of demonstrating the possible validity of the language arising out of these experiences. The all pervasive dominating male, experience has governed theological conversation for millennia. Today we are observing major paradigm shifts in our understanding of reality. These shifts include the emerging female explanations of her religious experiences. Glanville asks a number of questions: How do these shifts in understanding reality affect the traditional language used to, express God. Can we, as women, given the androcentric language of Scripture, have a genuine female religious experience? And what would this mean in terms of theory-forming in theology? Glanville argues that the female theologian need no longer be limited by the narrow concepts of the past. She can, in faith and commitment, explore her religious experiences and give explanation to them, in the knowledge that they will be both prophetic and liberating.
Glenday, David K. "Acholi Birth Ceremonies and Infant Baptism: A Pastoral Paper." Missiology 8:2 (April 1980): 167-76.	Today's flood of theoretical essays seeking to probe the significance and urgency of the contextualization process has generated a growing protest: "Yes, but how is this to be carried out in a specific culture? What clues and signals should we be looking for?" Hence, it is with real delight that we publish this case study. The fascinating record of Father Glenday's attempts to relate birth ceremonies to infant baptism is a significant contribution to what contextualization can really mean to a people in the particular dimension of their "rites of passage."
Goba, Bonganjalo. "An African Christian Theology: Towards a Tentative Methodology from a South African Perspective." Journal of Theology for Southern Africa 26 (March 1979): 3-12.	It is not my intention to vindicate a position that there ought to be an African Christian theology, but to stress that there is already available to an African Christian theologian a religious ethos in the African cultural context which provides insights to develop an African Christian theology. In our attempts to articulate African Christian theology we are carrying on our task as African theologians to own the Christian mythos for ourselves and to bring it in its fullness and challenge to our African Christian communities. Our goal should be to bring the gospel of our Lord Jesus Christ to the African Christian community, taking seriously the wisdom of our African traditional religious heritage and the social context.
Goba, Bonganjalo. "Doing Theology in South Africa: A Black Christian Perspective, An Invitation for the Church to be Relevant." Journal of Theology for Southern Africa 31 (June 1980): 23-35.	What I propose to do in is paper is to participate in a theological pilgrimage that has already begun in South Africa to provide a prolegomenon which hopefully will become a full blown, mature theology of liberation. Such a theology must be born within the context of the black Christian community as it participates in the struggle. In other words, what I am hoping to achieve here is to provide an outline for a black communal Christian praxis, one that is dynamic in its orientation and passionate in its commitment to God's liberation activity in history in Jesus Christ.
Goba, Bonganjalo. "Emerging Theological Perspectives in South Africa." In Irruption of the Third World: Challenge to Theology, ed. Virginia Fabella and Sergio Torres, 19-29. Maryknoll, NY: Orbis Books, 1983.	What I have tried to do in this report is to give a bird's-eye view of the developing trends in theological reflection in the South African situation, without attempting a full critique of everything that is coming out of South Africa. What must be clear is that there are many challenges and risks ahead. These challenges are an invitation to the whole South African Christian community to be involved concretely in the praxis of liberation before it is too late. I believe that critical theological reflection in solidarity with other theological groups in the Third World will make an important contribution to the liberation of all humankind. One thing is beyond dispute: as long as there is oppression and dehumanization in the Third World, the challenge of doing theology and of siding with the oppressed will continue. It will continue until the kingdom of God breaks through in our respective situations.
Goba, Bonganjalo. "Towards a 'Black' Ecclesiology: Insights from the Sociology of Knowledge." Missionalia 9:2 (August 1981): 47-58.	There is no doubt that one burning issue in contemporary theology is the problem of developing a relevant theological hermeneutic. Today when we talk about contextualization we are actually wrestling with the problem of hermeneutics--one which takes our historical context very seriously. There are many types of contextual theologies, which are all attempts to formulate a relevant theological hermeneutic. This highlights the fact that theology does not fall from heaven but is colored by our experience. This is true also of our understanding of the Church. It is not my intention to spell out the role of theological hermeneutics since there are many studies which do that. My hope is to share insights from what is known as the Sociology of Knowledge. I propose to describe it briefly and then show how it influences my own attempt to develop a Black ecclesiology.
Gqubule, Simon. "What is Black Theology?" Journal of Theology for Southern Africa 8(September 1974): 16-23.	Explains Black Theology in the southern African context. Concludes: Black Theology is an attempt to present the Christian gospel to the Black man relevantly with all its liberating power in the broadest sense of the word. It seeks to present Christian truth in an African dress, in the African idiom, with African insights, through the experiences of the Black man. It seeks to understand the Incarnation as the rooting of Christ in the hurly-burly of the Black man's life. It sees the crucifixion of Christ as representing the crucifixion of the Black man in shanty towns outside the towns and cities of this land where every slum becomes a Calvary. However, the Black Theology movement can only have meaning when the ebony sons and daughters of Africa themselves write and sing the glories of Him who called them "out of darkness into His marvelous light."
Gration, John G. "Willowbank to Zaire: The Doing of Theology." Missiology 12:3 (July 1984): 297-309.	Describes seminars devoted to helping a local denomination wrestle with doctrinal issues in a significant way.
Hagan, George P. "Divinity and Experience: The Trance and Christianity in Southern Ghana." In Vernacular Christianity: Essays in the Social Anthropology of Religion Presented to Godfrey Lienhardt, ed. Wendy James and Douglas Hamilton Johnson, 146-56. New York: Lilian Barber Press, 1988.	Incidents of Christians going into a trance state (Akan si) are now becoming commonplace among Christian groups. While some pastors and priests of the orthodox churches treat trance manifestations with caution and even cynicism, others appear quite ready to accept them and go as far as to encourage the formation in their parishes of charismatic and spiritualist prayer groups, believing that this would check the movement out of their own churches and into the mushroom spiritual sects and prayer groups springing up all over southern Ghana. The anxiety of the churchmen suggests that the tendency of believers to move openly or secretly from one religious group to another is quite widespread in southern Ghana and out of their control. Are the trance and the spate of conversions reactions--delayed, maybe--to orthodox Christianity? One can assume that, at the level of religious consciousness, there would occur reactions to Christian modalities of apprehending divinity, especially where, as in the socio-cultural ambiance of southern Ghana, there is a strong awareness of a contrasting, ethnic religious mode of apprehension. And it is this I intend to explore, as, indeed, trance manifestations and frequent conversions are elements related in ethnic religious praxis to the modes of apprehending divinities.
Harjula, Raimo J. "The Significance of Contextual Theology." Theology and Life 1 (1978): 37-40.	Theology is never done in a vacuum, but always in a given historical and cultural context. According to our new understanding, theology can never be like a ready book. In fact, theology never becomes ready. On the contrary, according to this functional understanding of theology, theology is an ongoing process. Theology is something that is being done, and it is something that is being done in many, many different ways. Christian theology is an ongoing process; it means translation and interpretation of God's self-disclosure. Now this translation and interpretation takes place at different levels (discusses with east African examples of each): 1) the semantic or linguistic level; 2) the mythological level; 3) the conceptual level; and 4) the life-situation level.
Hartin, Patrick J.; Nel, Malan; Joubert, S. J. "The Bible, Theology and Our Context." Scriptura 45 (1993): 1-95.
Hastings , Adrian. "On African Theology ." Scottish Journal of Theology 37:3 (1984): 359-374.	Just as in the classical theological era of the fourth and fifth century, the churches of Antioch, Alexandria and the Latin west had their own distinct and recognizable theologies so today it should be anything but surprising that the churches of Africa develop their own 'African Theology'. The term, certainly, is now much used. How much does it signify? Is it a reality or rather an aspiration? Is there in fact a recognizable 'African Theology' in existence? Again, is it something for Africans consciously to pursue? If the term is in one way undoubtedly helpful, may it not also--at least if overemphasized--mislead both practitioner and observers? 'African Theology' is obviously a proper denotative term for referring to theology as written or expressed by Africans or in Africa. Two basic questions which may be asked are, first how much more weight than that it can rightly bear at present as indicative of a recognizable school or tendency of theology and, secondly, whether it is something deliberately to be cultivated. How far can it be consciously, even self-consciously, pursued?
Hayes, Stephen. "Christian Responses to Witchcraft and Sorcery." Missionalia 23:3 (November 1995): 339-54.	The fear of witchcraft and sorcery seems to be endemic to human society, though the killing of suspected witches seems to be epidemic rather than endemic. Terms like "endemic" and "epidemic" are normally used of physical diseases spread by germs. I use the metaphor deliberately, because I believe that witchcraft and witch hunts can be seen in theological terms as aspects of a spiritual sickness, as I hope to show in this article.
Hearne, Brian. "Christology is Basic to Inculturation." In 32 Articles Evaluating Inculturation of Christianity in Africa, ed. Teresa Okure, Paul van Thiel, et al. 89-96. Kenya: AMECEA Gaba Publications, 1990.	Any talk (or action!) about "inculturating" the Christian faith, must be seen in the fight of the mystery of Jesus Christ, and not just as efforts to make a system or an institution more "meaningful' to people of different cultures. Christology is at the very heart of any theology of inculturation It may, therefore, be useful to offer some tentative reflections on this point in a study devoted to the topic of "inculturation". A good starting-point may be to contrast two famous papal sayings about the Church in Africa. In 1969, in Kampala, Paul VI told the African Bishops: "You may, and you must have an African Christianity!". In 1980, in Nairobi, Pope John Paul 11 told the Kenyan Bishops: "Not only is Christianity relevant to Africa, but Christ, in his members, is himself African!" It is no accident that Pope John Paul II's deep sense of the mystery of the person of Christ (expressed so well in his first encyclical, "Redemptor Hominis", for example) should lead him to a more personal--in the sense of centered on the person of Christ--expression of what Pope Paul VI had said. His statement, in particular, has the most far-reaching consequences for a theology and practice of inculturation, and most of this short article Will simply be an attempt at elucidating the Christology, that seems to lie behind this dramatic statement.
Hearne, Brian. "Liberation Theology and the Renewal of Theology." AFER 26 (1984): 357-368.	Introduces liberation theology to an African audience. Discusses Marxist insights as they apply in liberation theology, ten contributions of liberation theology to theology as a whole, and four areas for dialogue [1) God's action in history seems to be over-simplified and even mythologized; 2) the ambiguity of human existence is obscured by some elements of liberation theology; 3) the impression is sometimes given that a stress on the resurrection of Christ leads necessarily to political and ecclesial 'triumphalism'; and 4) the eschatological dimension of Christian faith, especially the fact that all humans must die, seems not to be taken seriously enough by liberation theology].
Heijke, J. P. "Africa: Between Cultural Rootedness and Liberation." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 265-80. Grand Rapids: Eerdmans, 1995.	It is risky to offer prognoses as though, after all, we did possess universal insight. But we may perhaps stress one point in conclusion: A consensus exists with regard to the distinction between the African and the North Atlantic understandings of personhood. In the African view the human person is not a point of origin, one who has to validate himself or herself by new ideas, original behavior, or fresh contributions to culture, not an individual who has to fight for himself or herself and somehow make it on his or her own as an orphan. In the African view a person is a point of convergence where many lines from the past come together. It is of a person's essence, first of all, to receive. Apart from the social fabric of which he or she is a part, a human being is nothing. The sense of being supported on every side by the past is much stronger than the invitation to add something new. Language, interpretations, skills, insights, and security all await the African at birth. That which the African has received is infinitely more important than what he or she can bring about. This rootedness in kinship, this priority of gratitude over any drive to achieve, constitutes a sounding board for the gospel and for theological and pastoral reflection, one to which we of the North Atlantic world are not accustomed. The fruitfulness of an authentic African way of doing theology will, hopefully, be brought into an ecumenical, intercultural dialogue and contribute to the healing of our one-sidedness. When this happens, the cultural and economic spheres will presumably intersect.
Hill, Bradley N. "An African Ecclesiology in Process: Six Stages of Dynamic Growth." Missiology 16:1 (January 1988): 73-87.	Examination of self-perception of the CEUM church in Zaire over a 50 year span.
Hill, Harriet. "Witchcraft and the Gospel: Insights from Africa." Missiology 24:3 (July 1996): 323-44.	Missionaries to Africa have long ignored the problem of witchcraft feeling that it was simple superstition that would evaporate in the face of modernity. Instead, witchcraft activities have not only persisted, they seem to be on the increase. Witchcraft is a daily, pernicious problem for many African Christians, and yet the gospel that is preached does not address it adequately. Social scientists have given much attention to witchcraft but discount any spiritual reality, and thus provide only a partial analysis. This article attempts to define what witchcraft is ontologically, and then presents a missiological response for consideration.
Hinga, Terese M. "Jesus Christ and the Liberation of Women in Africa." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 183-94. Maryknoll, NY: Orbis Books, 1992.	Hinga, a Kenyan, analyzes how feminist theologians have sought a form of liberation in Jesus Christ. According to Hinga, the majority of African Christian women confess and accept Jesus Christ as the liberator and perceive Jesus as savior, personal friend, healer, and liberator.
Hinga, Teresia. "Inculturation and the Otherness of African: Some Reflections." In Inculturation: Abide by the Otherness of Africa and the Africans: Papers from a Congress (October 21-22, 1993, Heerlen, the Netherlands) at the Occasion of 100 Years SMA Presence in the Netherlands, ed. Peter Turkson and Frans Jozef Servaas Wijsen, 10-18. Kampden, the Netherlands: J.H. Kok, 1994.	Christian incarnation in Africa is not synonymous with a great adaptation of Christian faith in traditional faith it needs. Thus, the question of inculturation is more than a question of cultural idiosyncrasies and how these can be accommodated within the framework of Christianity. The question of inculturation is an essential aspect of the need to apply the gospel as a liberative principle in all aspects of the social historical contexts in Africa. Thus, inculturation, instead of dignifying the need to abide with the otherness of Africans, should point to the need to abide by the dignity of the Africans and the need for self definition. It means a preparedness to allow the African to say 'this I am', and to refrain at all times from saying to him/her 'you are that'. It means, a preparedness to accept his rejection of extraneous definitions that are the culmination of the process of 'othering' which has been the bane of the Africans in history.
Hofmeyr, H. M. "The Fragility of Transcendence: Tungano Theology--The Voice of Traditional Rural Women. Mission Studies 13:1/2 (1996): 207-28.	In a recent article Stephen Long describes the catholic unity of the global market. Long is uneasy about this development: "This new catholic unity should be a cause for alarm to Christians, for the new global village has at its center not a church but a market." I want to propose that the market in the center is in itself not wrong, that the church is only necessary while the market functions according to unfair exchange, that the kingdom of God can actually be seen as a village with a market at its center where the exchange is fair. But I will not approach this problem from a global village angle, and rather take you to a rural African village in Venda, the extreme north-eastern part of South Africa. Whether I will manage to relate the African village to the global village remains to be seen.
Hohensee, Donald. "'Power Encounter' Paves Way for Church Growth in Africa." Evangelical Missions Quarterly 15:2 (April 1979): 85-87.	Elijah's confrontation with the prophets of Baal is seen as the model for the courage of an African preacher who dug up a local sacred rock, and then saw people come to Christ after he survived the encounter with paganism, This was the key to church growth in this isolated valley of Burundi, East Africa.
Hohensee, Donald. "To Eat or Not to Eat? Christians and Food Laws." Evangelical Missions Quarterly 25:1 (January 1989): 74-81.	Works through issues presented in Acts 15 and the decision of the Jerusalem Council with application to the contemporary East African context.
Hollenweger, Walter J. "The Theological Challenge of Indigenous Churches." SEDOS Bulletin (1990): 244-246.	This article does not discuss the amazing numerical growth, vitality, and diversity of non-white indigenous churches or new religious movements--It looks rather at the challenge of these churches for our own theological thinking. In general the growth of the indigenous churches is part and parcel in the shift of the center of gravity of Christianity from the West to the South. These indigenous churches present us with three challenges. These are: 1) to recognize a return of Christianity to its roots; 2) to search for a new ecumenical and intercultural theology; and 3) to search for the practicalities of such an intercultural theology. Three topics are proposed as particularly important: dreams and visions; healing of the sick; and propositional and oral communication.
Hollenweger, Walter J. "The Theological Challenge of Indigenous Churches." In Exploring New Religious Movements: Essays in Honour of Harold W. Turner, ed. A. F. Walls and Wilbert R. Shenk, Elkhart, IN: Mission Focus Publications, 1990.	The indigenous churches of Africa provide three challenges for our own theological thinking: 1) to recognize a return of Christianity to its (third-world) roots; 2) the search for a new ecumenical and intercultural theology; and 3) the search for the practicalities of such an an intercultural theology, including three topics of vital concern: a) dreams and visions, b) healing of the sick and c) propositional and oral communication.
Hoogeveen, P. "Creedal Witness in African and Asian Contexts (1963-1980)." Exchange 15 (December 1986): 1-94.	After an initial introduction, the article presents texts of creeds and declarations from Africa and Asia.
Hovland, Thor Halvor. "The New Paradigm of African Theology." Africa Theological Journal 22:2 (1993): 91-106.	African theology has a paradigm which fits neither Western nor liberation theologies. Characteristics of the new paradigm are explored and concluding reflections on Christology are given.
Igenoza, A. O. "African Weltanschauung and Exorcism: The Quest for the Contextualization of the Kerygma." Africa Theological Journal 14:3 (1985): 179-93.	In light of contemporary hermeneutics how do we understand the ministry of exorcism in contextualizing Christianity in Africa?
Ikenga-Metuh, Emefie. "Contextualization: A Missiological Imperative for the Church in Africa in the Third Millennium." Mission Studies 6:2 (1989): 3-17.	This essay will argue that in the third millennium, the emphasis of evangelization in Africa will shift from "primary evangelization" or "extensive evangelization" to "pastoral evangelization" or intensive evangelization i.e. deepening and nourishing the faith of those who have accepted Christ. In that situation the role of contextual theology becomes indispensable. The paper will outline the signs of the times in Africa in the third millennium, and the areas of cooperation between missiology and contextual theology to meet its challenges.
Ikenga-Metuh, Emefie. "Contextualization: A Missiological Imperative for the Church in Africa in the Third Millennium." SEDOS Bulletin (1990): 144-151.	This essay will argue that in the third millennium, the emphasis of evangelization in Africa will shift from "primary evangelization" or "extensive evangelization" to "pastoral evangelization" or "intensive evangelization" i.e. deepening and nourishing the faith of those who have accepted Christ. In that situation the role of contextual theology becomes indispensable. This paper will outline the signs of the times in Africa in the third millennium, and the areas of cooperation between missiology and contextual theology to meet its challenges. Concludes: Contextual theology is a type of theology which takes the evangelistic aspect of theology seriously. Like every theology it seeks for the clarification of the received faith. But the clarification it seeks is one that will benefit those to whom it is addressed. It may want to be philosophical but it uses the language and concepts of the people it addresses. It is a theology which addresses issues and tries to find answers to the problems of people who live in that particular context. The gospel has now been preached in many parts of Africa for about a hundred years. The Church in Africa has come of age and has to answer the question: "Who is the Christ."? Africa must answer the question for itself, with its own resources and in its own context, if the answer is to be meaningful. It has already begun to make tentative answers in the emerging African theologies--Inculturation Theology, Black Theology and Liberation Theology.
Ikenga-Metuh, Emefie. "The Revival of African Christian Spirituality: The Experience of African Independent Churches." Mission Studies 7:2 (1990): 151-71.	This essay would want to determine the contributions which traditional forms of African spirituality can make to the revival of the spirituality of African churches and African Christians. The experience of the African independent churches will be very useful in this exercise. We shall first examine how the African Independent Churches have tried to incorporate aspects of traditional forms of African spirituality into their systems. Finally, we shall go on to suggest guidelines for introducing these and other traditional forms of African spirituality to enrich the spirituality of churches in Africa and the Christian life of Africans in a way that will enable them to remain truly Christian and truly African. Before we go into these, we need first to examine the concept and implications of Christian spirituality.
Ikenga-Metuh, Emefie. "Towards an African Theology of Man." Africa Theological Journal 11:2 (1982): 143-50.	Concerned with both an African Christian biblical theology and a theology of ATR in relation to human beings.
Ilogu, Edmund. "Christian Ethics and African Religion: The Problem among the Ibo of Nigeria." Journal of Theology for Southern Africa 18 (March 1977): 17-31.	An effort is made in this paper to show what Christian ethics contend with in the attempt to become relevant to the Nigerian situation as seen through the study of the Ibos. This Nigerian situation consists of traditional religious concepts and practices as well as Islamic culture. Our main concern now however is to examine Christian ethics in the light of lbo traditional ethical attitudes, concepts and practices so as to indicate what impulses and attitudes influence an lbo who becomes a Christian. and by deduction many other Nigerian or other African Christians in their daily behavior as members of the Church and citizens of a country undergoing rapid social change. The aim of this kind of study is to create a point of contact and understanding from which we can appreciate not only the weaknesses of traditional morality in the light of Christian ethics but also the inadequate approach of the Christian Churches in the moral education of their adherents by neglecting the social and ethical milieu of the converts before conversion.
Imasogie, Osadolor. "African Theology: The Development of Theological Thought in Nigeria." Baptist Quarterly 34 (1992): 390-397.	The task before this writer, therefore, is to reflect on a viable and productive process for developing theological thought that is informed by the recaptured theological insight which has been sketched above. In his attempt to execute the task, the author intends to treat the matter under two headings: (1) a brief description of various scholarly approaches, and (2) points to be considered in developing African Christian theology.
Imasogie, Osadolor. "The Church and Theological Ferment in Africa." Review and Expositor 82:4 (1985): 225-236.	Because the mission of the church in Africa is redemptive witness to the saving presence of God in Christ, it must take African world view, traditional religions, and the concomitant self-understanding more seriously than heretofore. This need has been heightened by the new politico-religious, intellectual, and cultural ferment. This calls for new mission strategies involving both the missionary societies and the nationals in authentic partnership in planning and executing missionary activities. Additionally, theological education curricula should be contextualized to ensure effective ministry to parishoners' perceived needs, enabling them to become co-proclaimers of Christ in lifestyle--the ultimate goal of missions.
Imasogie, Osadolor. "The Influence of African Traditional Religious Ideas of Worship on the Christian Worship Practices in Nigeria." Ogbomoso Journal of Theology 6 (December 1991): 17-23.	The burden of this essay it to show that African understanding of worship as expressed in African Traditional Religion has influenced the Christian form of worship and practices in Nigeria and, understandably, in other parts of Africa as well. This should not be a surprise in as much as man's self-expression of his experiences is colored by his self-understanding, symbols, language, thought-pattern and forms through which he expresses them, be they physical or spiritual. In order to achieve our aim, the writer intends to begin with an examination of the meaning of worship in general and form the perspectives of African Traditional Religion and Christian religion. respectively. On the basis of this exercise, the writer will highlight the differences in the understanding of worship from the two perspectives. The article will conclude with calling attention to the influence of African Traditional Religion on the worship and practices of four selected Christian denominations in Nigeria.
Imasogie, Osadolor. "The Nature of Rites of Passage in African Traditional Religion." Ogbomoso Journal of Theology 7 (December 1992): 13-17.	Rites of passage is a universal phenomenon which is formally or informally practiced in all human societies with or without religious connotation. In other words, any ceremony, formal or informal which is intended to mark a transition from one stage to the other, albeit in the natural life cycle or social roles, including such educational events as graduation. The task before this writer is to examine the nature of rites of passage in African Traditional Religion. As a framework from which to pursue our examination of its nature, we will define rites of passage in the context of religion as a ritual dramatization of the interplay of biology and culture on human destiny, on the one hand, and the African's perceived mysterious symbiotic interaction between his temporal and spiritual existence on the other hand. It is an existential response to the cosmic consciousness of the fact that life is a complex multidimensional phenomenon which is deeply rooted in both the temporal and spiritual spheres of reality as the only authentic basis for human society. The implication is that man's total destiny is never determined by biology and culture in a vacuum but in ritual interaction with spiritual realities of life as symbolized in rites of passage.
Imasogie, Osalador. "Contextualization: Constructive Interaction between Culture, People, Church, and Theological Programme." East Africa Journal of Evangelical Theology 2:1 (1983); 19-23,	The question of contextualization must crop up whenever one religion is introduced to a people whose culture differs from that of the one who brings the religion. It is surprising that until recently no major Christian denomination in Africa made any serious effort to address itself to the problem. There is no intention here to present an exhaustive treatment of the subject. I only want to describe the problem and the need for theological educators to come to grips with it in their curriculum revision. I will then suggest some guidelines that may be considered in the process of contextualization.
Ishola, S. Ademola. "The Sociological Significance of the Traditional African Concept of Rites of Passage." Ogbomoso Journal of Theology 7 (December 1992): 26-33.	The task of this short essay is to explore the sociological significance of the rites. While there is a variety of its practices and modes, yet, in most cases, its sociological impact on the people in cultures where the rites are performed may be similar. The sociological significance of the rites of passage presupposes the necessity of an organized society and the initiates, as social beings, whose meaningful living is dependent on others' existence. Furthermore, for the traditional African, the social equilibrium depends on the correct observance and practice of the rites. The rituals involve the passage of the initiates through the life cycle of birth, puberty, marriage and death--all of which are considered by most traditional African societies as being natural for every person to pass through. As a postscript, certain implications of the traditional African rites of passage for the modem church. will be raised. We will now look at the sociological significance of the rites of birth, puberty, marriage and death.
Jacobs, Donald R. "Conversion and Culture--An Anthropological Perspective with Reference to East Africa." In Down to Earth: Studies in Christianity and Culture: The Papers of the Lausanne Consultation on Gospel and Culture, ed. Robert T. Coote and John Stott, 115-30. Grand Rapids: Eerdmans, 1980.	We have examined the phenomena of Christian conversion from two angles-the first by asking what occurs in a person's world view and formal system upon conversion and the second by tracing the way cultural expectations may change as the Christian community readjusts its stance in relation to the dominant culture. The cultural and psychological variables which go into the believers' understanding of conversion vary widely. It is impossible to make very many general statements. Yet a few may be helpful: 1. Conversion takes place in the context of cultural expectation and is greatly influenced by that fact. 2. Unless Jesus Christ enters the convert's cosmology in a meaningful way as a primary source of power, the experience of conversion will be brought into question as alternative power sources dominate life. 3. It is presumptuous for persons of one culture to dictate the "normal" cultural signs of conversion for another culture. The culture in question is equipped by the Scriptures and the Holy Spirit to make these judgments. 4. Even within one culture the signs of conversion may differ, depending upon the extent of the formation of Christian subcultures within it. 5. Conversion must be symbolized. The symbolization is determined largely by the particular group the person is in. 6. While conversion may be accompanied by a significant shift in behavior, the pre-conversion, culturally defined philosophical presuppositions will be minimally affected. In summary, getting converted and witnessing about the experience are largely culturally controlled.
Jacobs, Donald R. "Culture and the Phenomena of Conversion: Reflections in an East African Setting." Gospel in Context 1:3 (July 1978): 4-14.	What world view is and how it impacts conversion with discussion from East Africa; later is published in Stott and Coote Gospel and Culture.
Jacobs, Donald R. "The Church Takes Root in Africa." Mission Focus 10:4 (December 1982): 49-51.	The Mennonite churches in Africa are now well established and quite mature. Some have been privileged to go through times of prosperity as well as suffering; many spiritual giants have emerged in the African churches over these years since the initial introduction of the gospel. What is the situation in these first-, second-, and third generation churches today? Is the Mennonite church at home in Africa, or is it still a foreign church? How deeply has the Mennonite church penetrated Africa's soul? Has the Mennonite church become a truly contextualized church in Africa? This article explores these issues.
Jafta, Lizo. "'Shalom'--Paradigm for a Living and Prophetic Church." Missionalia 14:3 (November 1986): 127-33.	A living prophetic church has always been undergirded by three basic characteristics: worship, justice/righteousness, and compassion. This is the triad behind the Hebrew word shalom, often found in the mouths of people today. In an attempt to present the outlines for a living and prophetic church in South Africa I want to focus on this word and discuss the implications of this triad as outlines of a prophetic and living church in South Africa. These were the outlines of the Hebrew congregation, the congregation of the Covenant, and I believe that they are still the basic outlines for the church and can serve as a criterion for any church engaged in prophetic social witness.
Jakobsen, Wilma. "Ethics in Feminist Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 148-60. Maryknoll, NY: Orbis Books, 1994.	The most important principles in feminist theology can be listed as follows: 1) The starting point is always women's experience; 2) Patriarchal history and theology are rejected; 3) The analysis of Scripture and tradition is done from a woman's perspective; 4) The dualism which are part of Western male thought-systems are rejected; and 5) Relationality is emphasised as central to all that feminist theology attempts to do. Advocates: South African feminists must take extreme care to be as contextual as possible, and not simply to mirror-image white Western thinking. The needs and experiences of first-world women are not necessarily these of third-world women. We must seek that which is uniquely our own in our complex society, and forge a feminist liberation theology and feminist ethic that understand the interstructuring of oppressions in our land.
James, Wendy. "Uduk Faith in a Five-Note Scale: Mission Music and the Spread of the Gospel." In Vernacular Christianity: Essays in the Social Anthropology of Religion Presented to Godfrey Lienhardt, ed. Wendy James and Douglas Hamilton Johnson, 131-45. New York: Lilian Barber Press, 1988.	The 92 Uduk (Sudan-Ethiopian border area) language lyrics in the hymnal fall into three categories. The first includes straight translations of texts, set to their existing tunes. Some of these are to be found in, for example, Hymns Ancient & Modern, and others are from the American evangelical tradition. Many of the latter may be found in a recent collection, the Gospel Singer's Wordbook, and where I refer to English-language models below, I have taken them from this American source. The second category includes those set to an existing Western tune, but with a fresh lyric bearing little or no reference to any textual model. Finally, in the third category are those hymns with both brand-new words and fresh melody, likely to appeal more directly to the Uduk ear than the standard churchy tunes we know. I might just mention here a certain indigenization of even the most familiar; a visitor's ear cannot at first always recognize a well-known hymn tune when rendered into a five-note scale with harmony in fourths throughout.
Jenkinson, William and O'Sullivan, Helene, eds. Trends in Mission: Toward the Third Millennium: Essays in Celebration of Twenty-five Years of SEDOS, Maryknoll, NY: Orbis Books, 1991.
Jongh van Arkel, Jan T. de "Teaching Pastoral Care and Counseling in a African Context: A Problem of Contextual Relevancy." Journal of Pastoral Care 49 (1995): 189-199.	Summarizes the current status of pastoral care and counseling in South Africa and notes the variety of implications resulting from the uncritical acceptance of the Western Europe and North American styles of pastoral care and counseling. Outlines and details the necessary project of contextualizing which now faces pastoral caregivers in South Africa as it attempts to integrate its unique cultural and religious heritages into developing a relevant pastoral theology that will serve pastoral practice and pedagogical necessity.
Joseph, Martin P., ed. Confronting Life: Theology Out of the Context, Delhi: ISPCK, 1995.
Kailing, Joel B. "Inside, Outside, Upside Down: In Relationship with African Independent Churches." International Review of Mission 77:305 (January 1988): 38-58.	Explores the AICs: how we have responded to them; how we need to listen to them, how we should speak to them (including a typology of the AICs). Posits that when we listen to and learn from each other, an overturning of the world's categories (such as in Acts) can take place.
Kalilombe, P.A. "Self-Reliance of the African Church." Bulletin of African Theology 1:2 (July-Dec. 1979): 205-228.	Takes up the moratorium challenge at the practical level as it confronts the Roman Catholic Church in Africa.
Kalu, Ogbu U. "The Peter Pan Syndrome: Aid and Selfhood of the African Church." Missiology 3:1 (January 1975): 15-29.	The African church is dependent in part because of missionary patterns of aid. How can it move towards a biblical self-reliance?
Kalu, Ogbu U. "Theological Ethics and Development in an African Context." Missiology 4:4 (October 1976): 455-63.	Kalu presses us to take a fresh look at the ethical issues hiding behind the complexity of all patterns of change--political, economic and social--taking place in country after country in Africa today. He calls us to face realistically, yet with the buoyancy of faith, the part that biblical perspectives play in subduing our hubris and enabling us to understand the "vulnerability" of man and the limitations of even his best efforts to perfect human society.
Kanyoro, Musimbi R. A. "Interpreting Old Testament Prophecy through African Eyes." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 87-100. Maryknoll, NY: Orbis Books, 1992.	Kanyoro's essay focuses on polygamy in Scripture, emphasizing how predominantly male-influenced cultures have influenced both translation and interpretation of the Bible. Argues that men perpetuate polygamy for their own sexual, patriarchal, and material needs. Claims that polygamy is a form of oppression against women and that the church should stand in solidarity with women to reject this form of oppression.
Kanyoro, Musimbi. "Reading the Bible from an African Perspective." The Ecumenical Review 51:1 (January 1999): 18-24.	The reality of African Christians being ardent believers in the Bible. This paper presents research on the role culture has in providing a lens through which the Bible is read. Posits that the African cultural heritage needs to be explored through cultural hermeneutics so that we may understand how culture conditions people's understanding of reality at a given time.
Kapenzi, Geoffrey Z. "Rites of Passage in Four African Tribes." Missiology 3:1 (January 1975): 65-75.	Explains rites from four tribes (Malawi; Zimbabwe?) with discussion on significance.
Kaplan, Steven. "The Africanization of Missionary Christianity: History and Typology." Journal of Religion in Africa 16:3 (1986): 166-86.	Of the many issues confronting African Christians today, none would appear to have received more attention than the problem of defining the precise relationship between Christianity and African culture. The lively, sometimes heated, debate which has developed over this issue has produced in its wake a substantial body of literature on diverse aspects of a process variously labeled as "Africanization", "incarnation," "contextualization," "adaptation. As with almost any large corpus of literature, the writings on this topic vary significantly in scope, intention, and quality. Yet, almost without exception these works are consistent in their avoidance of any discussion of two topics: historical precedents and typological distinctions. Whatever the differences in the authors' stands in present-day debates, they are generally united in the limited attention they give to early attempts at Africanization and their lack of interest in defining different forms of adaptation. It is with these two issues that this paper is primarily concerned.
Kaplan, Steven. "The Africanization of Missionary Christianity: History and Typology." In Indigenous Responses to Western Christianity, ed Steven Kaplan, 9-28. New York: New York University Press, 1995.	The process of relating Christianity to an African setting has assumed diverse forms and has been guided by a variety of principles and motives. In this chapter six terms have been chosen to describe what appear to be six different modes of adaptation: toleration, translation, assimilation, Christianization, acculturation, and incorporation. Each term is discussed and illustrated with historical examples in the appropriate section below. The typology presented in this essay is, of course, tentative and intended to provoke discussion. Some readers may challenge the categories I have suggested; others may attempt to characterize the various historical episodes. Such debate is welcome. As the study of African independent churches has demonstrated, efforts to create an analytical framework, while no substitute for case studies, are a valuable supplement. The phenomena discussed in this chapter are of obvious relevance to the history of Christianity in other periods and regions and, while no attempt has been made to apply the typology outside Africa, this should be understood as a product of my own limited knowledge, rather than a function of inherent limitations of this framework.
Karecki, M. M. "Inculturation: An Imperative of Mission." Missionalia 21:2 (August 1993): 152-58.	Inculturation is considered one of the biggest challenges facing mainline churches. The author's interest in inculturation is in the area of liturgy, though he is aware that inculturation must go on in every aspect of Christian life. He is convinced that liturgical inculturation could be a key to opening the churches to inculturation of every aspect of Christian life. The purpose of this article is to contribute to the discussion on the topic of inculturation and mission. Liturgy, because it is made up of symbol and ritual, can be a great formative element in shaping the missionary consciousness of a people and that because faith always needs to be celebrated, mission and liturgy are natural partners. But then liturgy must be inculturated.
Karecki, Madge. "Discovering the Roots of Ritual." Missionalia 25:2 (August 1997): 169-77.	Anthropologists have been studying human rituals for decades, Interest in the human capacity as ritual beings is now being researched by biogeneticists, ritual theorists and other social scientists. Missiology, which has always functioned within an interdisciplinary context, could benefit-from a dialogue with the findings of these researchers. An openness to ritual in the life of humans is rooted in the limbic system of the brain. Humans are inherently ritual beings. Missiologists need to discover the implications this research has for fostering a sense of mission in Christians.
Karecki, Madge. "Religious Ritual as a Key to Wholeness in Mission." Missionalia 25:4 (December 1997): 598-606.	Both Catholics and Protestants, under the influence of the Enlightenment, have tended to reduce the presentation of the gospel to a rational or didactic event, thus underestimating the power of ritual and its profound effect on identity formation. Ritual is endemic to community life. In the Christian context it initiates people into the mystery of God since it works on the trans-rational level to generate wholeness. Ritual is repetitive and regular, allowing worshippers to play at (or rehearse) what it means to be the body of Christ in daily life. Ritual embodies and enacts myth through symbolic actions. It becomes a threshold experience which creates communitas; If missionaries and missiologists take (dual more seriously, our mission will be more holistic as the faith we proclaim and celebrate becomes the faith we live every day.
Kasenene, Peter. "Ethics in African Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 138-47. Maryknoll, NY: Orbis Books, 1994.	In identifying the salient African ethical principles in what follows, an attempt is made to integrate the positive values in the African heritage into biblical faith. This is essential for the growth of an African Christian theology. In so doing, my assumption is that the God of the Scriptures is present in African cultures, and that this revelation is to be taken seriously by the African church. Concludes: Being African requires relevant standards and norms which will lead to appropriate action. Among these are reason and praxis. This demands taking an ethical position to regulate one's actions. It goes beyond making general statements, to making definite connections between words and actions. Relevant ethics in African theology can be a source of energy for involvement in the struggle to liberate Africans from all forces which deprive and dehumanise them. It is here that African and Christian traditions meet.
Kato, Byang H. "Black Theology and African Theology." Evangelical Review of Theology 1:1 (October 1977): 35-48.	Comparison of North American black theology with African theology and critique of both from a conservative evangelical perspective.
Kato, Byang H. "Black Theology and African Theology." Perception 6 (October 1976): 1-8.	It is my sincere prayer that the exploited Africans under any regime on our continent will soon find justice and liberation. But my greatest concern is for the three hundred million Africans who have not yet had the experience of Jesus Christ. It is therefore the responsibility of the sixty million African Christians to share Christ with this vast majority so that they might find true eternal liberation. The main purpose of this lecture is to reemphasize the Christian message and its relevance to contemporary Africa, as opposed to the confusing voices we hear today. Let me first point out that Black Theology is different from African Theology, though the two concepts are not mutually exclusive. Black Theology which became evident among the blacks of the United States of America in the 1960s seeks to emphasize black consciousness and thereby discover the dignity of the black man. African theology lays emphasis on the dignity of the African by playing up African culture and African traditional religions. It is my intention to shows that "African Theology" is distinct from "Christian Theology" as it may be expressed by African theologians using African thought forms.
Kato, Byang H. "Christianity as an African Religion." Evangelical Review of Theology 4:1 (April 1980): 31-39.	Discusses the relevance of Christianity to Africa today. He notes that despite claims to the contrary, Christianity is a religion truly an African religion and of enduring contemporary relevance. The greatest need of the church is to live up to the claims we make as Christians and promote the Christian message to all areas of life and everywhere possible as true ambassadors of Christ. Concludes with 7 recommendations: 1) know the truth and defend it, 2) discern the voices, 3) reject moratorium but promote self-reliance, 4) evangelize or perish 5) contextualize without compromise, 6) pray for and be prepared for revival; and 7) become more missionary minded.
Kato, Byang H. "Eschatology in Africa: Problems of Hermeneutics." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 465-92. Pasadena, CA: William Carey Library, 1979.	Kato critiques Mbiti's discussion on eschatology in Africa, positing that Mbiti gives too much. Kato is an African with a more conservative (dispensationalist) western theological training than Mbiti's. He, thus, sees Mbiti as a contributor to theological syncretism and universalism in Africa. Two chapters have been lifted from Kato's book to grasp the significance of the struggle in theologizing with cultural distinctives in mind. The focus here is eschatology. Both Kato and Mbiti are involved in a fundamental theological debate. Their controversy revolves around the extent to which culture influences the ultimate exposition and interpretation of Scripture. Kato charges Mbiti with universalism at almost each turn of a sentence. He concludes with a ten point proposal designed to safeguard Biblical Christianity in Africa from syncretistic theologies like those of Mbiti. Kato may have failed to grapple with the cultural issues as thoroughly as Mbiti but the questions he raises are fundamental to the process in which both he and Mbiti are engaged. Perhaps Kato's approach is too western. But perhaps Mbiti is also too western and the answers Africa seeks remain for a future generation of less indoctrinated Africans to discover.
Kato, Byang H. "Evangelization and Culture." Perception 12 (April 1978): 1-8.	Explores the meaning of evangelism, the nature of culture, and revelation in light of culture. Offers practical guidelines to follow the exhortation that every effort should be taken to make the gospel indigenous. Notes: Although I object to the concept of African Theology because of the abuses and a type of syncretistic approach made so far, I am fully in favor of the ever-abiding gospel being expressed within the context of Africa, for Africans to understand. But certain cultural practices are questionable. Besides that, voices outside the Church are urging the Christians to conform to the search for African identity. Christians need to affirm that the Bible is their absolute guide.
Kato, Byang H. "The Gospel, Cultural Context and Religious Syncretism." In Let the Earth Hear His Voice: International Congress on World Evangelization Lausanne, Switzerland. Official Reference Volume: Papers and Responses, ed. J. D. Douglas, 1216-23. Minneapolis, MN: World Wide Publications, 1975.	If there was a time in Africa when there was a need of the, clean-cut Gospel it is today. It is therefore, a great privilege for me to share with God's servants my understanding of the Gospel in Africa and the challenge it faces in the area of syncretism. The final word for the African Christian is to make Christianity culturally relevant without destroying its ever-abiding presentation.
Kato, Byang H. "Theological Issues in Africa." Bibliotheca Sacra 133:530 (April-June 1976): 143-152.	Introduction to theological issues in the African context from a conservative evangelical perspective.
Katoke, Israel K. "Christianity and Culture: An African Experience." Transformation 1:4 (1984): 7-10.	The young churches of Africa have a great role to play in the ecumenical movement. They must show that they are not bound by the European historical and doctrinal divisions. These new churches can become a bridge between separated brethren. Further, our attitude towards other religions must be one of peaceful co-existence. While never abandoning our missionary task, we must be careful of the way in which we speak of Christ. We must be as diplomatic and tactful as Christ himself. We must approach the non-Christian with a message of love and passion. It is imperative that we develop a deep understanding of the people. We need to love them as God loves them in their geographical and cultural environment and through appropriate cultural means. Finally, it should be said that, as in the words of the Willowbank Report, 'Conversion to Christ does not mean the destruction or unmaking of a given culture but rather the remaking or transforming of that culture into a culture which accepts the Lordship of Christ and serves him'. Christianity is not just the religion of white people but a universal way commissioned by the Lord Jesus himself for the explicit purposes of saving all people from the powers of Satan and sin and for reconciling them with God, their Creator.
Kavale, Festus. "A Biblical Study of Witchcraft." Africa Journal of Evangelical Theology 12:2 (1993): 114-31.	Witchcraft remains an issue for the Church in Africa yet many second and third generation Christians are confused about what to think of witchcraft and how to handle those who are caught up in its power. When people seek to use the power of witchcraft there is always a high price to be paid in terms of spiritual decline and physical damage. The biblical position on witchcraft is outlined showing that God condemns the practice not only for violating the first commandment but also for damaging the person. The author concludes that instead of condemning those caught up in witchcraft the modem pastor should show concern, "affirm the biblical teaching of the reality of witchcraft and give God's reasons for prohibiting it."
Keidel, Levi. "From Dependency to Dignity." Evangelical Missions Quarterly 33:1 (January 1997): 42-47.	How fraught with potential is a gift! How awesome the responsibility of Western missionaries who serve among less-privileged people! Our well-intentioned efforts to help can either violate people's right to wholeness by perpetuating their dependency, or can free and empower them, restoring dignity to them. This article explores the issues involved.
Kiernan, J. P. "The Weapons of Zion." Journal of Religion in Africa 10:1 (1979): 13-21.	Zulu Zionists form small-scale curing communities in which reserves of spiritual power, called umoya, are ritually built and expended to offset the effects of human and mystical agents which afflict the individual. Since it is not my intention to deal here with the complete repertoire of Zionist powers, it is necessary to distinguish between 'powers' and 'specifics'. 'Specifics' are contingent infusions of spiritual power designed to cope with particular problems, e.g. drinking a potion of water and ashes transmits power sufficient to alleviate stomach pains, having been blessed for this purpose. While 'specifics' are exhausted in their application and are thus renewable, powers are permanent and lasting endowments. Some belong personally to gifted individuals, such as prophets; others are attached to the functions of membership or of office within the community. Here I deal only with the latter category.
Kiernan, James. "Saltwater and Ashes: Instruments of Curing among Some Zulu Zionists." Journal of Religion in Africa 9:1 (1978): 27-32.	Zionist ritual has been analyzed as a powerful emotional experience rather than as a purely intellectual exercise. They do not verbally elaborate their beliefs and symbols beyond the level of general statement but, as many ethnographers have discovered, a complex symbolic system can work very well without being accompanied by any exegetic commentary. Faced with this situation the task of the anthropologist is not so much that of relating the use of symbols to their exegesis but rather that of interpreting the expressive use of symbols in terms of the actions and emotions which actors invest in them in the course of ritual. This article treats rituals used to deal with a specific contingency and the media used to transmit the protection: water, ashes, and salt.
King, Fergus J. "Angels and Ancestors: A Basis for Christology?" Mission Studies 9:1 (1994): 10-26.	In his book Christian Origins, Christopher Rowland describes, as a feature of Inter-Testamental Judaism, the concept of the "angelic mediator," that is, of the righteous man ascended into heaven who intercedes for his people. In much African Traditional Religion, a similar role seems to be given the ancestors, whose continued existence in a metaphysical state which takes them "nearer to God" allows them to help their descendants on earth. The purpose of this paper is to give a brief overview of the concepts of "angelic mediators" and "ancestors" and to see whether or not these different beliefs share common features which could be applied to the development of local theologies.
King, Hazel. "Cooperation in Contextualization." Journal of Religion in Africa 16:1 (1986): 2-21.	The African Training Institute existed in Colwyn Bay, North Wales from 1889 until 1912 under the founder Director, Reverend William Hughes F.R.G.S., a returned missionary from the Congo. It functioned foremost as a practical training center for indigenous missionaries, whilst recognizing that some trainees--although generally converts--might contribute only to the increase of civilization through education and the spread of' skills. This paper concentrates on the interaction between the Institute and Dr. Mojola Agbebi--'divine church reformer and political agitator"--the founding Pastor of the first independent church in the Colony of Lagos, the Native Baptist Church.' A Yoruba by birth, Agbebi can be viewed as part of the broader contribution of Sierra Leone to Christianity in the Yoruba area, being born in 1860 shortly after his Saros father returned to his home with the gospel.
Kinney, John W. "The Theology of John Mbiti: His Sources, Norms, and Method." Occasional Bulletin of Missionary Research 3:2 (April 1979): 65-67.	Clearly theology develops in a context, but it cannot develop with blinders on. An authentic theological contribution must be aware of and come to grips with the relevant observations and questions that develop in relation to it. The questions and observations presented here address the sources, norm, and method in the theology of John Mbiti.
Kitshoff, Mike. "Isaiah Shembe's Views on the Ancestors in Biblical Perspective." Journal of Theology for Southern Africa 95 (July 1996): 23-36.	Characterizing the Shembe Church, Vilakazi et al stated that "the whole church could be said to be an attempt at an even blending of the Christian and Zulu teachings and practices" (1986:80). Concerning the role of Zulu religious practices, the authors asserted that the "real, vital religion of the Zulus" was based on the ancestral cult (1986:11). From these statements one may get the impression that the ancestral cult assumed a prominent place in the teachings and practices of Isaiah Shembe. To determine whether this impression is correct we are going to test Shembe's experiences and practices against what Vilakazi et al call "several ways by which the ancestral spirits can reveal themselves to the living" (1986:13-17), while at the same time listening to the views and teachings of Shembe himself on the place and role of the ancestors.
Kivowele, J. B. M. "Baptism among the Bena People of Southern Tanzania." International Review of Mission 72:286 (April 1983): 217-21.	The life and culture of a people should not bypassed when the gospel message is presented to them. The gospel must come to people in and through their cultural thought forms in order that they can understand what it means for their lives. Concludes: In order that there could be a holistic witness through baptism to the gospel message, the churches should be prepared to study and analyze the cultural life of people wherever the churches find themselves. This could lead the churches to understand better both the spiritual and material problems of the people and the answers to such problems from the Word of God and from the sacraments. Such answers could prepare Christians to react creatively thereafter to other problems in their environment.
Kiwovele, Judah. "An African Perspective on the Priesthood of All Believers." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 56-75. Minneapolis: Augsburg Publishing House, 1988.	Permit me to sketch some suggestions about what the priesthood of believers in Africa could look like. No matter what the circumstances, we must keep a self-critical perspective, particularly in connection with the relationships we attribute to the living-dead and the living members of a family and kinship circle. Prayer to the living-dead, even to apostles, for protection and help is a denial of our faith in which we say that it is only through Jesus that we come to the Father. Sacrifices offered to the livingdead likewise are denials of our stated faith that Jesus is the only sacrifice for sin. For us to pray and offer sacrifices to our ancestors is to make them into gods. For us to ask the living-dead to intercede on our behalf before God denies that in Christ we have direct access to the loving God who gives us grace and peace.
Klem, Herbert V. "Yoruba Theology and Christian Evangelism." Missiology 3:1 (January 1975): 45-63.	Explores Yoruba ATR as a key to the structure of appropriate theology and resulting evangelism among the Yoruba.
Krabill, James R. "Dida Harrist Hymnody (1913-1990)." Journal of Religion in Africa 20:2 (1990): 118-52.	It would be most interesting to know more about the internal life of the Harrist mass movement during the early years of its existence. What, for example, did illiterate preachers with no previous training and no access to the Bible or any other written documents preach week after week for-according to some reports-up to two hours at a time? What did they say in praying? What did these early churches sing? Who created the new musical traditions? And how? Most of these questions are, in the 1990s, extremely difficult to answer with any precision or certainty. It is at this point that the present study is of particular importance, for there does exist one heretofore untapped source capable of shedding considerable light on what took place during the early years of the Harrist movement in southern Ivory Coast. The source to which I refer is the large corpus of hymns composed by the Dida people from 1913 onwards, and transmitted orally with little if any alteration throughout the years in worship contexts up until the present day.
Krabill, James R. "William Wade Harris (1860-1929): African Evangelist and 'Ethnohymnologist'." Mission Focus 18:4 (December 1990): 56-59.	Suggests four stages in the general history of the development of African hymn traditions: 1) importation, 2) adaptation; 3) imitation; and 4) indigenous composition. Notes that not many African churches have reached stage for, and offers discussion on Harris as an example to be emulated.
Kretzschmar, Louise. "Ethics in a Theological Context." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 2-23. Maryknoll, NY: Orbis Books, 1994.	Theological ethics draws on a number of different disciplines. At the same it retains a distinctively Christian theological character. While this particular study is written from within the Christian tradition, an attempt is made in what follows to address such general questions as the nature of ethics, the relationship between ethics and other disciplines, and the factors which influence our perceptions of what is right and wrong or good and evil. Finally, the task of theological ethics will be examined.
Kritzinger, J. N. J. "Black Eschatology and Christian Mission." Missionalia 15:1 (April 1987): 14-27.	The scope of this paper is more limited than that announced in the original conference programme. It does not deal with 'The eschatology of Black and Liberation Theology' but only with the eschatology of Black Theology, and specifically with South African Black Theology. I have done this in order to adopt a consciously contextual approach to the theme under discussion. Since Black Theology is a liberation theology, many 'liberational' elements will appear throughout the paper, but 'liberation theology' will not be treated as a general phenomenon; the focus will be on this specific liberation theology and its view of the future.
Kunhiyop, Samuel Waje. "Christian Relevance in Modern Africa." Africa Journal of Evangelical Theology 16:1 (1997): 3-16.	Relevance is a contemporary concern for Christianity worldwide. The gospel by its nature is always relevant, for it has been revealed by the eternal true God to humanity made in the image of God. But the gospel must be made to address men and women in the particulars of their culture. It must become incarnate within each culture even as Christ, the eternal Son of God, was incarnate as a Galilean Jew of Nazareth. The gospel must speak to specific men and women in their particular cultural contexts. Dr. Kunhiyop sets forth helpful guidelines in making biblical Christianity relevant for Africa even while it remains the unchanging gospel of our Lord Jesus Christ.
Kurewa, J. W. Zvomunondita. "The Meaning of African Theology." Journal of Theology for Southern Africa 11 (June 1975): 32-42.	The plea of African Theologians today is that African Theology needs all the encouragement of those who have a vision of the reign of Christ and a relevant theology of the faith on this great continent. If Christianity has come to Africa to stay, African Theology is inevitable. In future, all those who will come from beyond the borders of this great continent may have an opportunity, not always to teach, but also to learn a theology of a people of God in Africa. Concludes: African Theology is a theology which comes out of the experience of a people of Africa; it is a theology based on biblical faith--a theology which seeks to speak to African communities relevantly and distinctly. It is a Christian theology which recognizes the reality of the African experience of God around Christ Jesus in the midst of African experiences and culture.
Kurewa, J. W. Zvomunondita. "Who Do You Say that I Am?" International Review of Mission 69:274 (April 1980): 182-88.	The question, "But who do you say that I am?" is now posed by the risen Christ to the African Church. The question demands a christological response with African authenticity. We have to say who Christ Jesus is from the African perspective--to express who he is and what he is doing, in our midst. We cannot answer this question adequately without knowledge of our culture and our composite religious experiences as African people. As a United Methodist of Zimbabwe, brought up in the Shona culture, Kurewa seeks to demonstrate how indigenous cultural insights enable us theologically to say with confidence who Christ Jesus is. In Zimbabwe Christians say that Jesus is our brother; our sacrifice, our liberator, and our Mhondoro or Mudzimu, which forms the outline for this article.
Lagerwerf, Leny. "African Theological Journals in 1995." Exchange 25:3 (September 1996): 285-304.	Goal is to point out the important developments in Africa as seen through the journals.
Lagerwerf, Leny. "African Women Doing Theology--A Survey." Exchange 19:1 (April 1990): 1-69.	Survey of the scene of theologizing among African women; deals with meetings, methodology, socio-cultural issues, women in the Bible, women and men in the church, Christology, and mariology.
Lagerwerf, Leny. "South Africa--Women's Struggle in Theology, Church, and Society." Exchange 16 (December 1987): 33-51.	Introduces the work of the Institute of Contextual Theology and explores works from the South African Council of Churches and Belydende Kring.
Lagerwerf, Leny. "Witchcraft, Sorcery, and Spirit Possession--Pastoral Responses." Exchange 14 (September 1985): 1-62.	Introduces terminology, previous pastoral approaches, ways forward in terms of pastoral care, healing, and exorcism from an ecumenical perspective.
LaPointe, Eugene. "Africans' Ancestors Veneration and Christian Worship." Mission 2 (1995): 207-218.	I cannot just ask the question: what are the elements of the traditional religion of the Basotho which can be introduced into Christian worship? This would be to stay at the level of adaptation. Maybe this can be done and should be done, at least at a certain stage, but the real questions to ask are: what is the Christian worship and what is the traditional Basotho worship and how far could the first one assume the second and compose with it? Finally, I would also consider the "sesothoization" of what is absolutely proper to Christianity and the Gospel: the Christian worship and the sacraments. Here it is a question of introducing the symbolic system of the Basotho, their way of expressing things, their language, their music, etc. There is no limit in principle in doing so, except that the liturgy should remain entirely evangelical, but equally totally sesotho.
Lartey, Emmanuel Y. "Healing: Tradition and Pentecostalism in Africa Today." International Review of Mission 75:297 (January 1986): 75-81.	Fictional though historically accurate case study of a young evangelical Christian in Ghana to point toward important pastoral and missiological issues raised by the presence, faith, and practice of the indigenous independent Pentecostal churches in Africa today. Concludes: There can be little doubt that the church was commissioned by Christ to continue a healing ministry that would point to and embody God's continued care for the people in the world. Healing continues to be a sign of the kingdom of God among human beings. In Africa the indigenous independent Pentecostal churches have challenged the western mission-founded churches into a reexamination of the place of healing through prayer and caring in their mission to the world. This is a challenge well worth heeding, not only in Africa but throughout the world.
Lategan, Bernard C. "Aspects of a Contextual Hermeneutics for South Africa." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, 17-30. Pretoria: Human Sciences Research Council, 1994.	Lategan gives an overview of the contemporary debate. He sees "contextual" as referring to a sustained attempt to include the situation of reception in both the theoretical reflection on and the pragmatic implementation of the process of interpretation. Issues like the plurality of audiences and interpretations, the nature of the biblical text, the relationship between experience and thought, the implications of post-modernism, the ethical responsibility of interpretation, the emergence of the "ordinary' reader, the need for rethinking theological education and for recognizing the ecumenical dimensions of interpretation, are briefly discussed. In conclusion, reference is made to the resources available and the advantages of doing theology in the present context.
Lawuyi, Olatunde Bayo. "The Dialogue with the Living: Biography in the Order of a Christian's Funeral Service in Yoruba Society." Journal of Religion in Africa 21:3 (1991): 227-40.	This article intends to fulfill two aims. The first is to present a biography and provide a short analysis of it, with a view to assisting other scholars in the use of this hitherto unexplored source of data. The biography that is analyzed is a written document, part of an elaborate ritual that celebrates the rites de passage of the dead. It is more than simply a vehicle for the dissemination of knowledge, it is also a document of religious value: the concern is for bringing religious values and ideals to the surface of the mind, for integrating them consciously with the personality, in a more explicit and more personal way which can be regarded as a documentation of a certain attitude towards death.
Leaver, Robin A. "Theological Dimensions of Mission Hymnody: The Counterpoint of Cult and Culture." Africa Theological Journal 16:3 (1987): 242-54.	It seems to me that the theological understanding of culture and its relationship to worship lies at the heart of the historical phenomenon of missionary hymnody and also at the center of our contemporary concerns. It is therefore this theological counterpoint of cult and culture that I intend to explore in this paper. I use the term "cult" in its Latin sense of cultus, meaning religious worship, and "culture" in the sense of the way of life or civilization expressed in a national or ethnic style.
Lehmann, Thomas. "African Ethnomusicology and Christian Liturgy." In 32 Articles Evaluating Inculturation of Christianity in Africa, ed. Teresa Okure, Paul van Thiel, et al. 201-10. Kenya: AMECEA Gaba Publications, 1990.	Each subculture has its own mode of expression and liturgy reflects this. In terms of music praxis this means encountering such diverse styles, as formerly traditional vernacular hymns, plainchant, modem songs somewhat influenced by popular music, polyphony, music that finds its home more readily in contemporary "art" music, different styles and languages, which reflect different subcultural groups. While this movement is welcome, one cannot help feeling that sometimes it is encouraged by a patronizing attitude, rather than by being seen, as a fundamental necessity for authentic expression. Well-intentioned people (often led by well-intentioned musicians) tolerate many of the popular styles, while awaiting the day when a new form of "good" music will become the norm. While such a position cannot be too easily dismissed, it does raise many interesting questions, which should not be ignored: such as the nature of art, and musical language, "good" music, relationship between art, culture and the liturgy, and so forth. Suffice it to say that the main danger is a refusal to recognize subcultural pluralism, on the assumption that all music "systems" employ the same technical vocabulary and emotional language, and, therefore, an insistence upon the use of one set of evaluative criteria. There is evidence to show that on occasion, such an attitude has been transferred--and not always unconsciously--to certain parts of the African continent, by those engaged in the proclamation of the Gospel. It is to address this difficulty that I offer the following reflection.
Loewen, Jacob A. "Mission Churches, Independent Churches, and Felt Needs in Africa." Missiology 4:4 (October 1976): 405-25.	The African independent churches often have to stand against the traditional churches in order to emphasize what is African - but often at the expense of spiritual development. Is it possible to help the independent churches become more biblical while continuing to meet the basic needs of the African Christian? At the same time, can the churches that came to Africa deeply imbedded in Western culture extricate themselves from this cultural encumbrance and become churches that will produce true African Christians? Bible Society Consultant Jake Loewen believes that the answer to both questions is "yes".
Londi, Boka di Mpasi. "A Theology for African Churches." In Trends in Mission: Toward the Third Millennium: Essays in Celebration of Twenty-five Years of SEDOS, ed. William Jenkinson and Helene O'Sullivan, 53-62. Maryknoll, NY: Orbis Books, 1991.	If, when we speak of theology, we mean a body of ready-made formulae or abstract concepts, then we can say that Africa has no theology, and there is no reason to believe that Africa needs one. In Africa, theology appears as life, as intellectual vitality emerging from a faith that is lived by all the People of God. It has three elements: 1) Expression. To be alive and viable, to live and to survive, faith needs to be expressed. 2) Personality or identity. In Africa there is no such thing as an isolated individual. The person is an open world, a related center, a "being with," a miniature community. 3) Culture. Culture simply means the specific vital expression of the human personality. In Africa today it is difficult to separate the work of theological thought from these three constant factors: expression, personality, culture. There is one word that contains all three: inculturation.
Loubser, J. A. "Apartheid Theology: A "Contextual" Theology Gone Wrong?" Journal of Church and State 38 (1996): 321-337.	How should one evaluate the remarkable methodological parallels between apartheid and contextual theologies? No serious comparison has been made to date. In the following study, such a comparison will be made as a contribution to the ongoing quest to develop an adequate contextual hermeneutic. In this regard some poignant lessons call be taken from apartheid theology, albeit sub contrario aspectu. For the purpose of this essay, apartheid is defined as a utopian, totalitarian system intending the unilateral separation of the black and white races in South Africa. Apartheid theology is therefore the theological system developed to support this system, with its roots going back to the early stages of South African colonialism.
Louw, Daniel J. "Pastoral Care in an African Context." Missionalia 25:3 (November 1997): 392-407.	An African version of pastoral care should move away from an individualistic Western-oriented approach towards a more systemic model that deals with patterns, structures and social relationships. The author first gives an exposition of the systemic approach, then explains an African understanding of life and community and thirdly underlines the importance of intercultural communication. Finally he develops a hermeneutics of pastoral care that utilizes the interrelatedness and interconnectedness of a holistic African spirituality. This entails a dispositional ethic of sacrifice and sharing characterized by 'interpathy' and a bridge-building role for the pastor, Such a model aims to incorporate the therapeutic potential inherent in the African extended family.
Lugira, Aloysius Muzzanganda. "African Christian Theology." Africa Theological Journal 8:1 (1979): 50-61.	African Christian Theology is a new thinking out of African religious affairs within the context of African Christianity as related to Humanity in general and African peoples in particular. It is a discipline which has recently appeared on the African scene. For the sake of clarity the paper will proceed by considering African Religion the means by which Africans have from time immemorial had beliefs and practices concerning God as the Supreme Being. The Presence of Christianity as a base of theologising will be outlined. And African Christian Theology in Contemporary Africa will be discussed.
ma Mpolo, Masamba. "Kindoki as Diagnosis and Therapy." Africa Theological Journal 13:3 (1984): 149-67.	This presentation is an invitation to meet the African bewitched person whose struggles for personal liberation have often been ignored or misinterpreted by politicians, medical doctors, social scientists, including pastoral care specialists. This journey calls for an affirmation of the fact that psychotherapy and counseling have. to find their roots in the cultural interpretation of illness and health. The individual who presents personal problems in terms of bewitchment is the focus of my preoccupation.
ma Mpolo, Masamba. "Sorcery and Pastoral Care and Counseling." Africa Theological Journal 19:1 (1990): 38-52.	Pastoral ministry often involves helping people whose problems are connected with traditional African beliefs. This paper explores the sociological and psychological bases of sorcery together with illustrative case studies and implications for pastoral ministry in Africa.
ma Mpolo, Masamba. "Symbols and Stories in Pastoral Care and Counseling: The African Context." Bulletin of African Theology 6:1 (Jan.-June 1984): 40-56.	Explores the significance, role and importance of symbols (proverbs, myths, gestures, and rituals) for psychiatry and pastoral care in Africa.
Machema, Alina Maente. "Jumping Culture's Fences." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 131-35. Ibadan: Daystar Press, 1990.	Today, Christianity has changed a lot of beliefs which customs and culture developed and the African woman, like her male counterpart, has the right not only to worship and take part in Christian activities but also to take part in national development. There are now women in Africa who are magistrates, policewomen, women theologians and in other fields which hitherto had been the sole domain of men. I therefore, encourage women theologians and all women of different ranks everywhere to jump out of this fence of customs and culture and work as hard as possible in order to spread the word of God to the best of their ability. Let us rejoice in God's mercy, for through his son Jesus, our liberator, we are all one as he regards us as sons and daughters.
MacInnes, George. "Understanding the Arts of Africa." In 32 Articles Evaluating Inculturation of Christianity in Africa, ed. Teresa Okure, Paul van Thiel, et al. 230-34. Kenya: AMECEA Gaba Publications, 1990.	When we speak of "the arts of Africa", we refer to an incredibly rich and varied body of both 'plastic' (mainly sculpted) and performed arts. Should one attempt to survey all the plastic and performed arts of even one segment of this continent (east, west, central or south), he or she would still be overwhelmed by both the diversity and sheer quantity of output. For that reason it is necessary for the writer on African art to select and choose. However, one should select certain important themes common to large groups of culturally related peoples, themes such as: ancestor veneration, initiation rites or masks and masquerades. One must emphasize certain prominent examples, which are representative of the best works of art produced in a given cultural area. Such important themes and representative types may of themselves afford us insight into some general principles underlying much of African art, as well as some of the motives accounting for such prodigious output. The student of African art must survey a broad spectrum of prominent examples from the art of nomadic pastoralists to the art of settled agriculturalists. He or she must consider the palace art of the great kingdoms as well as the religious art of ritual, magic and the secret societies.
Mafico, Temba J. "The African Context for Theology." Journal of the Interdenominational Theological Center 16 (1989): 69-83.	The fundamental difference between Western people and Africans lies in their world views. This paper explores the traditional African Worldview as the context in which theologizing in the African setting takes place. It explores issues such as time, social relationships, God, and witchcraft.
Magesa, Laurenti. "Authentic African Christianity." In 32 Articles Evaluating Inculturation of Christianity in Africa, ed. Teresa Okure, Paul van Thiel, et al. 112-20. Kenya: AMECEA Gaba Publications, 1990.	The mistaken tendency of putting emphatic equation marks between the integrity of faith in Christ and the Western cultural, ideological, and practical embodiments in which it has historically come to Africa is, very happily, gradually disappearing from the way of thinking of the Church in this continent. Slowly but surely, we are realizing that Jesus Christ, the only transcultural reality, is the sole basis and criterion for making a theological judgment on any culture. We now know that it would be against the thinking of Vatican Council II, and even contrary to the mind of Christ himself, for the Church in Africa to insist on, or to allow itself to be in any way coerced into importing wholesale the theological conclusions of a particular culture and of applying them indiscriminately to its cultural situation and peoples. Some of those conclusions, no doubt, may be of practical value to us--the Church's catholicity implies an essential need for theological cross-fertilization far and wide. However, the necessity of reflecting upon, and incarnating them cannot be dispensed with. More and more we are coming to see that God's self-revelation in a given culture must be taken as the root of our theological reflection in order to impart the truth of the Christ-event effectively. A strong and meaningful theology, of necessity, should be deeply rooted in culture. Paradoxically, it must preserve its universal traits whilst inculcating its particular qualities. It must make sure that the Church in Africa is Catholic, and yet truly African.
Magesa, Laurenti. "Christology, African Women and Ministry." The African Ecclesial Review (AFER) 38:1 (February 1996): 66-88.	Advocates that we move from sexist and racist Christologies as well as Christologies of power and domination to a Christology of love, justice and mercy founded on the meaning of the mission and ministry of Jesus which reflects the empirical experience of African women as feminist theologians everywhere, and in Africa, are saying and should lead to a critical appraisal of structures of ministry towards true unity and communion in the Church.
Magesa, Laurenti. "The Present and Future of Inculturation in Eastern Africa." In Inculturation: Abide by the Otherness of Africa and the Africans: Papers from a Congress (October 21-22, 1993, Heerlen, the Netherlands) at the Occasion of 100 Years SMA Presence in the Netherlands, ed. Peter Turkson and Frans Jozef Servaas Wijsen, 57-71. Kampden, the Netherlands: J.H. Kok, 1994.	Inculturation in Eastern Africa has taken on two major orientations. We may refer to one as the official level of inculturation and to the other as the popular level. The official approach has almost exclusively been noetic or cognitive. I mean by this that above all it has relied on an intellectual analysis of principles and directives of Church teaching. From here it has attempted to relate the results of its analysis to African cultural realities through catechesis and liturgy. What I have referred to as the popular process of inculturation has taken an entirely different route. Rather than concern itself directly and immediately with cognitive notions in Christianity and culture, their analysis, differentiation, explication and synthesis, this process of inculturation has been basically intuitive and spontaneous, arising from within the African heart and soul. My experience both as university lecturer and parish priest in rural Tanzania indicates that the dialectic of inculturation in Eastern Africa has shifted. It is no longer primarily between missionary Christianity and African religion; it is fundamentally between official attempts at inculturation and popular Christian praxis. The official level of inculturation in the region has up to now been mainly deductive and intellectualist. Its impact on the spirituality of the people has been minimal, and even here it has tended to create an atmosphere of confusion among the religious orientation of those concerned. My argument is that, even though official pronouncements, catechesis and other pastoral strategies have definitely impinged on the popular praxis of the Christian faith, inculturation on this level has been deeper and spiritually more meaningful.
Magoti, Evaristi, W. F. "An African Theology of Death: The Plenitude of Human Life." Africa Theological Journal 20:3 (1991): 176-88.	A complete theology of death would require and exploration of four major questions: life, dying, death itself, and life after death. This essay confines itself to the first issue by dealing with the plenitude of life as a foundation to understanding the African concept of death.
Maimela, S. S. "Images of Liberation in Black and Feminist Theologies of Liberation." Theologia Evangelica 24:2 (1991): 40-47.	Despite differences of detail, both black and feminist theologies share the conviction that traditional theology has not adequately expressed all of human experience of God. Both theologies reject the traditional theology's portrayal of an authoritarian God, who, as the Supreme Ruler of the universe, establishes racial, class or sexist domination in every society. Instead both theologies try to construct a picture of a humane God who heard the cries of the little ones, and is willing to assume the role of being an advocate for the oppressed and defenseless sections of society.
Maimela, Simon. "Man in 'White' Theology." Missionalia 9:2 (August 1981): 64-77.	(Written from a South African context.) Nothing perhaps is more difficult for a Black theologian than to be asked to present a paper on White anthropology. For the concept of "man" in White theology is one of the most difficult for an outsider, that is, one who is not White, to analyze and to try to make sense of. This is because the portrait or construal of what is constitutive of the human that White theology offers its readers strikes a Black person as a creature with which he cannot identify himself. For human self ("man") as portrayed in White theology is an incurably dangerous monster. If I am not altogether wrong, it seems at least two major principles: one theoretical and the other practical have contributed to the formation of this composite White anthropology. See also Journal of Theology for Southern Africa 36 (September 1981): 27-42.
Maimela, Simon S. "Black Theology and the Quest for a God of Liberation." Journal of Theology for Southern Africa 82 (March 1993): 54-66.	Black theology, as part of the world-wide theological movement known as liberation theology, is directed against major social evils of our time and claims to offer a new way of doing theology that contributes to the overcoming of human oppression. It differs from other theologies by its conscious decision to take a stand for black humanity against white domination and oppression. Concludes: . . . in the struggle for liberation, the one and only truth which matters will be the one which proves itself effective, namely, liberating the black people from oppression, thus leading them to realize their fuller humanity--whether or not that truth is allegedly also found "revealed" in the Bible. By insisting that the divine truth consists in nothing other than an effective action which transforms our unjust world and untruthful human relationships (sin in the traditional language), black theology will consciously opt for pragmatic or moral criteria for evaluating truth-claims of all theologies, thus making it clear that the only God they are prepared and can afford to worship is the God who will truly further black liberation and the creation of a just and more humane world.
Maimela, Simon S. "Justification by Faith and Its Continuing Relevance for South Africa." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 35-41. Minneapolis: Augsburg Publishing House, 1988.	To be credible witnesses to God's unconditional acceptance of sinners, we Christians must first believe it, experience the joy of its liberating reality, and then put it into practice among ourselves and with others. Should we do this out of grateful obedience to God for granting us such grace in Christ, then Luther's doctrine of justification by faith alone may be relevant both to our present situation in South Africa and be the key to problems in human relationships elsewhere. That was God's will when he disclosed its liberating message to Martin Luther.
Maimela, Simon S. "The Twofold Kingdom--An African Perspective." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 97-109. Minneapolis: Augsburg Publishing House, 1988.	In the conflict with the state, the church has and must project its power, the power of truth set forth in the Word of God. It is that truth and Christ's promise to be with his church which gives the church the courage and authority to confront the state, rebuke it for political abuses, and relativize its attempts to deify itself. In carrying out its God-given task, the church is forced to expose the state's tendency toward presumptuousness. The church plays a critical role in delineating and distinguishing between temporal and ultimate authority, political truth and eternal truth, secular expediency and everlasting justice. The teaching of the twofold governance and its statement by the church will make clear that God is active in both realms, so that we may avoid confusing God's work in political activity and God's activity in salvation. Armed with God's Word and truth, the church has, I believe, all the power it needs to teach, guide, and help humanity shape God's world into one in which justice is at last the possession of all human beings.
Maimela, Simon S. "Traditional African Anthropology and Christian Theology." Journal of Theology for Southern Africa 76 (September 1991): 4-14.	In this paper, we shall attempt to analyze and discuss the broad African insights on life and its problems, and also try to show how the African anthropology could make a meaningful contribution to the Christian theological discourse on the great questions of sin and salvation. In order to bring the African anthropology and Christian theology into dialogue with each other, we shall employ the method of correlation. Therefore, we shall first outline and discuss the African perspective on life and then try to bring that perspective in dialogue with biblical tradition.
Maimele, Simon S. "Black Theology and the Quest for a God of Liberation." In Theology at the End of Modernity: Essays in Honor of Gordon Kaufman, ed. Sheila Greeve Davaney, Philadelphia: Trinity Press International, 1991.	Black theology, as part of the worldwide theological movement known as liberation theology, is directed against major social evils of our time and claims to offer a new way of doing theology that contributes to the overcoming of human oppression. It differs from other theologies by its conscious decision to take a stand for black humanity over against white domination and oppression. This consciously accepted partisanship means that black theology attempts in particular to be a critical reflection on the historical praxis in which powerful white Christians dominate and oppress powerless black Christians. Black theology further represents an articulated form of black resistance to white power structures in general. It hopes thereby to inspire and arm oppressed blacks in their struggle for the liberating transformation of unjust racist social structures in which they live.
Maluleke, Tinyiko Sam. "Black and African Theologies in the New World Order: A Time to Drink from Our Own Wells." Journal of Theology for Southern Africa 96 (November 1996): 3-19.	In this article I probe the unfolding possibilities of Black and African theologies against the foreground of the post cold war era by drawing heavily on the thoughts of African theologians. To my mind, enough has been done already to lay a firm foundation upon which African theologies can build well into the twenty first century. The twenty-first century challenges us to push the boundaries of Black and African theologies by isolating the crucial issues, mapping out the challenges and identifying past and current traps. First I shall sample the proposals of two of the most innovative African theological thinkers of our times, Lamin Sanneh and Kwame Bediako. Secondly I will critically evaluate the thoughts of Sanneh, Bediako and other African theologians whose thinking is close to theirs, all theologians whose views--like those of Sanneh and Bediako, cannot be ignored in the construction of post cold war African theologies. Finally I will make a few concluding proposals and projections.
Maluleke, Tinyiko Sam. "Half a Century of African Christian Theologies: Elements of the Emerging Agenda for the Twenty-First Century." Journal of Theology for Southern Africa 99 (November 1997): 4-23.	The topic of this essay is an ambitious one; I cannot and do not mean to satisfy it. Proceeding topically rather than chronologically, I wish to highlight certain themes and sub-themes with which African theology has been occupied in the twentieth century. From these, I hope to sketch an outline of the emerging face of African Christian theologies in the next century.
Maluleke, Tinyiko Sam. "In Search of 'The True Character of African Christian Identity': A Review Article of the Theology of Kwame Bediako. Missionalia 25:2 (August 1997): 210-19.	To the extent that African theology's attempt at rehabilitating Africa's rich cultural heritage and religious consciousness has been made as a self-consciously Christian theological effort, it can be said to have been an endeavor to demonstrate the true character of African Christian identity (Bediako 1992a:3). Three books plus numerous articles are gradually establishing Kwame Bediako as one of the most important voices in contemporary African Christian theology. Because of his high level of scholarship on African Christian theology as well as his bold projections regarding future challenges, those interested in African Christian Theology cannot afford to ignore Bediako's voice. Although Bediako has become a prolific writer, the basic ideas in the majority of his minor works are either anticipated or expressed in his major works (cf. 1990 and especially 1992a & 1995a). For this reason, this review article draws heavily on his two latest volumes (1992a, 1995a), without much fear of leaving out important threads in Bediako's thought.
Mann, David P. "Toward Understanding Gift Giving in Relationships." Missiology 18:1 (January 1990): 49-60.	As the subject of stewardship is taught in a church where Western missionaries work in close collaboration with African church leaders, intercultural friction is inevitable. One culture stresses interconnectedness and sharing,the other emphasizes independence and self-sufficiency. But both see wealth as a primary means of expressing those values. This article reviews aspects of economic anthropology which relate to gift-giving, analyzes palls of the Dowayo culture, and draws missiological conclusions. Understanding the economic assumptions of a culture can inform biblical teaching on Christian stewardship and aid its integration into the life of the church.
Manus, Chris Ukachukwu. "Miracle-Workers/Healers As Divine Men: Their Role in the Nigerian Church and Society." Asia Journal of Theology 3:2 (1989): 658-669.	No study on religion, medicine, and healing today can exclude the charismatic leaders and faith healers. The roles of these types of people in traditional African society, in biblical society, and in contemporary society are explored.
Manus, Chris Ukachukwy. "The Areopagus Speech (Acts 17:16-34): A Study of Luke's Approach to Evangelism and Its Significance in the African Context. Africa Theological Journal 14:1 (1985):	Examination of the Mars Hill speech and application to Africa, drawing parallels between the Athenian audience and African audiences.
Masothoane, Ephraim. "Toward a Theology for South Africa." Missionalia 9:3 (November 1981): 98-106.	Argues that Black (liberation) Theology is a necessary starting point for theology in South Africa, but if it becomes the only vision present then theology can degenerate into ideology. Concludes: We as Church have a frighteningly crucial role to play in choosing life or death for South Africa. I suggest that choice of life as opposed to death means that theologically we as Church ought to start from what we are in this society. Ecclesiology, especially koinonia, I suggest, is the starting point for a theology for today's South Africa which will also be a theology for tomorrow's South Africa.
Mbiti, John. "A Change of the African Concept of Man through Christian Influence." In For the Sake of the Gospel, ed. Gnana Robinson, 54-63. Madurai, India: T. T. S. Publications, 1980.	The African concept of man is complex. It has many dimensions to it, depending on what one is looking for. We shall consider some of these aspects from, first, the traditional African world view (from African Traditional Religions) and, then, from the perspective of Christian teaching.
Mbiti, John. "'Cattle are Born With Ears, Their Horns Grow Later' Towards an Appreciation of African Oral Theology." Africa Theological Journal 8:1 (1979): 15-25.	There is an unnecessary fuss being made in Church and academic circles, both in Africa and outside, about African theology. The blind, the advisors, the cynics and the skeptics are saying: "What is African theology? We cannot find books about it in our libraries. It does not seem to exist! You (we) Africans must produce (y)our own theology." To these and many people I would simply say that they are looking for horns on a young calf. They should look for ears, and they will find them; they should wait and the horns will grow later.
Mbiti, John. "Dreams as a Point of Theological Dialogue between Christianity and African Religion." Missionalia 25:4 (December 1997): 511-22.	In African life dreams play a central role, as is evident both in African Religion and in African Christianity. It is clear that the coming of Christianity has not erased this African dream culture. There is great potential for inter-religious dialogue between Christianity and African Religion if the dialogue already taking place on the plane of dreams can be developed. Key issues emanating from dreams that are rife with dialogue insights and call for theological reflection are: angelology, artistic inspiration (dreams as primary source of cultural innovation), dreams of calling to specific ministries, dream causality, Christology, Christian identity, cosmology, the experience and understanding of God, illness-health-death. African theologians need to dream and to research dreaming, in order to develop an African theology of dreams.
Mbiti, John. "On the Article of John W. Kinney: A Comment." Occasional Bulletin of Missionary Research 3:2 (April 1979): 68.	Response to Kinney's article dealing with Mbiti's theologizing. Mbiti adds two sources for theology in Africa to those Kinney noted (African culture and history), and clarifies two issues (general and special revelation and in what sense Jesus is the norm and not the limit in discourse).
Mbiti, John S. "African Theology." Worldview 16 (1973): 33-39.	There is clearly a wide spectrum of popular expectations about African theology. But a lot of them seem to be very shallow, and founded on wrong or naive assumptions. That, for example, someone wants to hear all about African theology in a matter of three minutes is ludicrous. That some editors want to get African theology covered in a single article is also pathetic. Similarly, those who imagine that African theology will bring paradise to earth are very unrealistic, and those who get nervous over the use of the term should calm down and spare their energies for a more noble cause. I will examine critically some of the expectations that both foreign missionaries and Africans have expressed concerning African theology. Having exposed these, I will venture a few repairs in the way of possible perceptions that may come with African theology as it takes shape.
Mbiti, John S. "Christianity and African Culture." Evangelical Review of Theology 3:2 (October 1979): 183-197.	Explores the gospel in the African context, examining eight areas of African culture and church life. Concludes that 1) African culture must bring glory to God; 2) the Gospel must judge African culture; 3) African culture must maintain ecumenical openness towards other cultures; 4) a 15-item agenda for further consideration, 5) maintaining the attitude of "Christian first, then African (American, German, etc.)" and 6) the relationship among eschatology, culture, and Gospel.
Mbiti, John S. "Christianity and African Culture." Journal of Theology for Southern Africa 20 (September 1977): 26-40.	The question of culture and the Christian Faith is very important as exemplified by the fact that, since the time of our Lord and the early Church, it has continued to come upon every generation of Christians in new and demanding ways. In this address, culture will be used to mean human pattern of life in response to man's environment. This pattern is expressed in physical forms, in inter-human relations, and in form of reflection on the total reality of life. In this respect, African culture is like any other culture in the world. We can also speak of African cultures in the plural, if we wish to draw attention to regional and local expressions of culture. But for our purposes I will use culture generically in the singular.
Mbiti, John. "The Biblical Basis for Present Trends in African Theology." Occasional Bulletin of Missionary Research 4:3 (July 1980): 119-24.	Examines a number of areas in which the Bible is the basis for written theological reflection in Africa. Concludes is plays a crucial role, as African Christianity has the Bible at its forefront, and the Bible is shaping much of its development both explicitly and implicitly. Same as ATJ (7:1 (1978): 72-85) and BAT (1:1 (Jan.-June 1979): 9-22) versions of the article.
Mbiti, John. "The Biblical Basis in Present Trends of African Theology." Africa Theological Journal 7:1 (1978): 72-85.	Examines a number of areas in which the Bible is the basis for written theological reflection in Africa. Concludes is plays a crucial role, as African Christianity has the Bible at its forefront, and the Bible is shaping much of its development both explicitly and implicitly. Same as OBMR (4:3 (1980): 119-24) and BAT (1:1 (Jan.-June 1979): 9-22) versions of the article.
Mbiti, John. "The Biblical Basis in Present Trends of African Theology." Bulletin of African Theology 1:1 (Jan.-June 1979): 9-22.	Examines a number of areas in which the Bible is the basis for written theological reflection in Africa. Concludes is plays a crucial role, as African Christianity has the Bible at its forefront, and the Bible is shaping much of its development both explicitly and implicitly. Same as OBMR (4:3 (1980): 119-24) and ATJ (7:1 (1978): 72-85) versions of the article.
Mbiti, John. "The Gospel in the African Cultural Context." In Toward Theology in an Australian Context, ed. Victor C. Hayes, 18-26. Bedford Park, S. Australia: Australian Association for the Study of Religions, 1979.	In its own way, culture can be "all powerful" over the individual and his community. The Gospel is also "all powerful", at least ultimately. For many Christians in the world it is easy to say that they are first and foremost "African", "European", "Japanese", or whatever else their culture and society have made them. But the New Testament order is: First Christian, and then African. We have no choice other than to be first Christian, and then whatever else our culture and society make us, cost what it may. The trouble comes when we reverse this Gospel order of priorities. However great and sublime our various cultures might be, they have their limitations. Culture cannot take us to the promised land of Faith in Christ. There are other values and heights beyond those of culture. The Christian is a cultural pilgrim and not a permanent settler, moving with his cultural baggage towards that eschatological goal of the Gospel. At best culture brings us to the Gospel; then the Gospel takes over and carries us to the eschaton promised to all mankind and all creation in Christ Jesus our Lord.
Mbuvi, David. "Payment of Dowry and the Christian Church." Africa Journal of Evangelical Theology 15:2 (1996): 128-134.	Discussion presented from a Theological Advisory Group of the African Inland Church on the issues involved. Changes in contemporary society and biblical principles are discussed.
McCarthy, Caritas. "Christology from a Contemporary African Perspective." In Pluralism and Oppression: Theology in World Perspective. ed. Paul F. Knitter, 29-48. Lanham, MD: University Press of America, 1991.	This essay will survey the writings of African Christian theologians of the last two decades who have focused on the central mystery of Jesus Christ; it will trace their search for Christological resonances in traditional African themes, their proposals of models for expressing the mystery of Christ which arise out of African life and culture. Like all theological models used throughout Christian tradition, they only approximate the reality they are expressing, but they do so in a way that approximates African reality as it is lived, and they open up new images to the world church. This paper relies heavily not only on specialized studies, but also on recent surveys of African Christology, especially that of Raymond Moloney and of the volume Chemins de la christologie africaine. The contribution I bring to this study is my use of and reflection on current Christological studies during a recent experience in Nigeria of teaching Christology to African seminarians and young African sisters, and of sharing community life with the latter. These experiences, as well as the directing of retreats and workshops in which the mystery of Christ was central, enable me to affirm personally the richness of African traditional religious values which contemporary Africans bring to their experience of the mystery of Christ. These experiences also enable me to affirm the validity of models proposed by the authors used for this study.
McKinney, Carol V. "Conversion to Christianity: A Bajju Case Study." Missiology 22:2 (April 1994): 147-65.	Within a 55-year period, most Bajju (Kaje) of southern Kaduna State in northern Nigeria convened to Christianity. This research identifies factors that contributed to this widespread adoption of Christianity, including political, religious, sociological, and personal factors. Lack of political representation throughout the British colonial era and the imposition of Native Authority administration formed the context within which conversion occurred. While this structure of the administrative context tended to be oppressive to the non-Muslim ethnic groups, including the Bajju, from a Bajju perspective their widespread conversion to Christianity was a profoundly religious movement.
Metz, Johann-Baptist and Schillebeeckx, Edward, eds. Orthodoxy and Heterodoxy, Edinburgh: T. &T. Clark, 1987.
Meyer, Birgit. "'If You Are a Devil, You Are a Witch and If You Are a Witch, You Are a Devil.' The Integration of 'Pagan' Ideas into the Conceptual Universe of Ewe Christians in Southeastern Ghana." Journal of Religion in Africa 22:2 (1992): 98-132.	In this article I concentrate on the ideas of the members of the Evangelical Presbyterian Church, one of the five main mission churches in Ghana. In this church a serious power struggle is going on which might eventually even lead to secession. The members at the grass-roots level, and especially the participants in a prayer group within this church, strongly oppose the Moderator's struggle for Africanization. Their interpretation of Christianity differs considerably from his. In order to understand this power struggle it is necessary to grasp the ideas of the people at the grass-roots. On the basis of ethnographic material I want to make clear that the ideas of mission church members are not as Westernized as has been assumed. Instead they represent an 'African' synthesis opposed to the Africanization propagated by theologians. This case can therefore contribute to a better understanding of the issue of Africanization and the questions raised above.
Mgojo, Elliot K. M. "Prolegomenon to the Study of Black Theology." Journal of Theology for Southern Africa 21 (December 1977): 25-32.	Discusses theology, systematic theology, and the importance of historical perspective; notes that black theology has its locus in the ideal of freedom. Then explores black theology in the South African context: reasons for it, sources, and methodology. Calls for the revelation of God as the ultimate test of truth, in contrast to Cone who calls for black experience of oppression to serve in that role.
Mijoga, Hilary B. P. "Hermeneutics in African Instituted Churches in Malawi." Missionalia 24:3 (November 1996): 358-71.	This study is based upon primary research done among eighteen African Instituted Churches from various districts of Malawi. The aim of the research was to carry out a detailed study of biblical interpretation in these churches. Its specific objectives were: to investigate the issues that are considered when preparing for exegesis; to find out problems faced by local exegetes when undertaking biblical exegesis; to examine the texts and themes popularly chosen and the reasons for their choice; and to assess the role of songs in biblical exegesis. Regarding the theological importance of this project, it may be pointed out that researchers on AICs in Malawi have approached them from the historical, sociological, and anthropological perspectives. The approach adopted in this research was theological, and specifically from a hermeneutical perspective. It was the intention of the research that the hermeneutics perspective adopted would a) pave the way for further theological studies of AICs in Malawi; b) help mainstream Christian Churches learn something from how these churches interpret the Bible, and c) avail the AICs themselves of the opportunity to gain something from the experience of their colleagues.
Miller, Paul M. "Pastoral Care of 'Demonized' Persons." Journal of Theology for Southern Africa 12 (September 1975): 51-69.	Fourteen point discussion on caring for the demonized in the African context, involving meeting the whole needs of the person by listening, understanding cultural elements of the story, using the Bible (especially the epistles) and church history as a starting point in finding ways to minister, warning people about occultic involvement, etc.
Miola, M. P. "The Effect of Belief in the Living Dead on the Church's Mission in South Africa." Africa Theological Journal 18:2 (1989): 140-50.	Intent of paper is to show how the Gospel should be communicated to the peoples of South Africa in light of the belief system surrounding the living dead and the effect of that system on how the church should communicate the Gospel.
Mkhatshwa, Smangaliso. "Inculturation: Abide by the Otherness of Africa and Africans." In Inculturation: Abide by the Otherness of Africa and the Africans: Papers from a Congress (October 21-22, 1993, Heerlen, the Netherlands) at the Occasion of 100 Years SMA Presence in the Netherlands, ed. Peter Turkson and Frans Jozef Servaas Wijsen, 19-29. Kampden, the Netherlands: J.H. Kok, 1994.	Reflections on inculturation in Africa, discussing the meaning and extent of inculturation as well as issues of liberation in relation to inculturation.
Mkhatshwa, Smangaliso. "The Role of Contextual Theology in a Changing South Africa." Journal of Theology for Southern Africa 72 (September 1990): 3-8.	Inaugural Address of the Pietermaritzburg Cluster of Theological Institutions given on March 14, 1990 at St. Joseph's, Cedara. The Cluster comprises the Department of Theological Studies at the University of Natal, Federal Theological Seminary, and St. Joseph's Scholasticate. Opening: "For Contextual Theology to be a meaningful exercise, we need to be sensitively aware of what goes on in our society. There are many developments presently shaping or crippling the future of South Africa. I shall confine myself to a few significant developments, selected at random and because of their impact on our lives."
Mofekent, Takatso A. "A Basis for a Relevant Theology for Botswana." Mission Studies 4:1 (1987): 55-61.	When we as a Christian community try to take the present Botswana context and our social practice seriously and reflect theologically on its questions and challenges we are continuing the old and proven ecclesial tradition of the 1st century Christian communities. Conversely by being true to the legacy of the New Testament Christian communities; and vice versa, by ignoring or neglecting our time, our locality and its challenges we are being unworthy heirs of this noble Christian tradition that has enabled the church to survive. It is our ecumenical obligation to search for a relevant theology for Botswana today. Our positive response to this ecumenical obligation shall not only be continuing the laudable tradition of Martin Luther, Calvin, Black and Latin Christians and others but also the tradition of the founding fathers of the church of the 1st century A.D.
Mogoba, Mmutlanyane Stanley. "Christianity in a Southern African Context." Journal of Theology for Southern Africa 52 (September 1985): 5-16.	Explores issues in developing contextualized theology, from the vocabulary used (indigenization, adaptation, etc.) to the agendas African culture brings to theology (joy and celebration, community life, relationships, memorializing the ancestors, liminality) and the shortcomings of African theology.
Mojola, A. Osotsi. "Vernacularization and the African Independent Churches Cross-Cultural Encounters: Some Preliminary Observations from Close Quarters." Africa Theological Journal 22:2 (1993): 130-46.	Impact of the translation of the Bible in vernacular languages from a Kenyan's perspective, with focus on the AICs.
Molyneux, Gordon. "The Contribution to African Theology of the Faculte de Theologie Catholique in Kinshasa, Zaire." Africa Journal of Evangelical Theology 11:2 (1992): 58-89.	Though best known for their role in the post-independence debates over African theology in the 1960's, the Faculte de Theologie Catholique de Kinshasa (FTCK) has enjoyed an unbroken influence on the shaping of Christian theological discussion in Africa. Largely through its outstanding faculty its theological journals, its conferences and publishing projects, the FTCK continues to be a center of critical and creative thinking about Christianity in the African context.
Molyneux, Gordon. "The Place and Function of Hymns in the EJCSK." Journal of Religion in Africa 20:2 (1990): 153-87.	Building on a case for oral theology being an important component of the total theology of a church, Molyneux examines the hymnody of the Kimbanguist church, including history, the method of hymns being recognized, and theological elements in the hymns.
Moore, Basil. "Black Theology Revisited." Voices (1996): 7-45.	My research methodology was basically to sit down with people involved in the Black Theology Movement, either as active proponents in it or as critical friends, and to record an unstructured interview. In these interviews I usually pursued four major themes: 1. How do people in South Africa currently understand what Black Theology is? 2. What is the current situation with Black Theology as a movement? 3. What happened to move Black Theology from where it was in 1972 to where it is in 1992? 4. Does Black Theology have a future? If so, what must its agenda be? I have used these four basic questions to structure this study. I did not pursue questions about the current issues being addressed by Black Theologians, as these were already available to me through published materials. I wanted to use this research opportunity to find out what was not available to me in the literature.
Moreau, A. Scott. "A Critique of John Mbiti's Understanding of the African Concept of Time." East Africa Journal of Evangelical Theology 5:2 (1986): 36-49.	Presents Mbiti's concept of time in African perspective and critiques it, offering suggestions for contextualizing the Gospel in light of Mbiti and the critique.
Morny, Mabel S. "Christ Restores Life." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 149-54. Ibadan: Daystar Press, 1990.	This paper attempts to develop an understanding of Christ as the liberator of all people, the light of the African woman within the African situation and finally, the cultural, social, religious, economic and political importance of Christ's liberation work in Africa.
Mosala, Jerry. "African Traditional Beliefs and Christianity." Journal of Theology for Southern Africa 43 (June 1983): 15-24.	The role of religious beliefs within an African society is one of function. They are a means to a social end rather than the end itself. To this extent their study is useful for an understanding of the relation, between religion and society. And to this theme we must now turn. Our conclusion, therefore, is that whereas Western Christianity would need to be subjected to thorough purification and de-ideologisation before its relationship with African religion can be properly established, there is nevertheless a striking and fruitful relation between the biblical communities as we encounter them in scripture and African religion. The details of such a relation would necessitate another lengthy paper.
Mosala, Jerry Itumeleng. "African Independent Churches: A Study in Socio-Theological Protest." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 103-111. Grand Rapids: Eerdmans, 1985.	South Africa is by definition a conflict-ridden society, although the exact nature of the conflict is often assumed rather than precisely articulated. It is nevertheless clear that central to this conflict are racial and economic divisions inherent in the contemporary South African scene. The pertinent task of the theologian in this situation is not merely to identify the task of theology but, more precisely, to perceive the nature and identity of conflict which is inherent in theological discourse. Theology is too often seen as 'neutral' in such conflict. Theologians do not readily understand that they are part of the conflict. They create the impression that theology is able to stand outside the world of social conflict, and from this elevation pontificate on the activities of the day. This essay attempts to correct that perception by demonstrating that theology arises out of and bears the indelible marks of racial and social conflict in South Africa, as elsewhere. It is argued here that what is commonly referred to as 'contextual' theology must be subjected to a thorough sociological and cultural analysis. For the purpose of this task the African Independent churches are identified as a point of reference.
Mosha, Raymond S. "The Trinity in the African Context." Africa Theological Journal 9:1 (1980): 40-47.	Fortunately therefore, and rightly so, it is not the purpose of this article to draw up a new theology of the Trinity in the African context, but rather to attempt to find out some ways and means for deepening our faith in God, the Father, the Son and the Holy Spirit - in a way that is relevant to our Africanness and our religious background. Prior to this kind of contextualization, it strikes me as fitting to give a short history and background of the formulation of the Christian doctrine of the Trinity.
Mosothoane, Ephraim. "John William Colenso: Pioneer in the Quest for an Authentic African Christianity." Scottish Journal of Theology 44:2 (1991): 215-236.	There are, for purposes of this paper, two remarkable facts about Christianity on the African Continent. The first is its antiquity, and the the second, particularly when viewed in the light of its antiquity, is its non-Africanness. This is, of course, a specific manifestation of the wider phenomenon of Christianity's reluctance, in some instances refusal or inability, to incarnate itself into new cultural forms. This was seen especially in Africa in the assumption by most of the missionaries that the African church could not be anything but Western in form and character. Now, to the assumption that Christianity in Africa can and may only be Western in form and character, the nineteenth century missionary movement produced one notable exception. That notable exception, who is the subject of this paper, was John William Colenso, the first Anglican missionary Bishop in Natal.
Mouton, J, and Lategan, Bernard C., eds. The Relevance of Theology for the 1990s, Pretoria: Human Sciences Research Council, 1994.
Moyo, Ambrose M. "A Time for an African Lutheran Theology." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 76-96. Minneapolis: Augsburg Publishing House, 1988.	The preaching of Christ in Africa is certainly producing converts, but many, of these live in two worlds, namely, the traditional world whose spirituality continues to be meaningful and attractive, particularly during the critical moments in life, and the Christian world in its alliance with modernization and Westernization, which thus offers opportunities for material prosperity. At the same time, we are losing many Christians because of our failure to respond concretely to issues relating to marriage, ancestor veneration, liberation, sickness, and the like. The dialog with our African American brothers and sisters is bound to be of mutual benefit, since as black people we have basic, common experiences even if our contexts are different.
Moyo, Ambrose, Mavingire. "The Quest for African Christian Theology and the Problem of the Relationship between Faith and Culture--The Hermeneutical Perspective." Africa Theological Journal 12:2 (1983): 95-108.	An attempt to reopen the debate on African Theology with the hope of expelling some of the fears expressed towards African theology.
Mpaayei, John T. "How to Evaluate Cultural Practices by Biblical Standards in Maintaining Cultural Identity in Africa." In Let the Earth Hear His Voice: International Congress on World Evangelization Lausanne, Switzerland. Official Reference Volume: Papers and Responses, ed. J. D. Douglas, 1229-34. Minneapolis, MN: World Wide Publications, 1975.	Orientation of the article: The words of Paul in Ephesians 2:1-3 should help us in thinking about cultural practices, past or present. Paul, a Jew, liberated by the Lord Jesus Christ, is unafraid in applying the grace of God and his salvation to himself as well as the Ephesians, both Jews and Gentiles. For him the criterion of judging any idea of living is whether it is from God's grace, from God's love in Christ or from the ruler of this World and those still under his control. In union with Christ, Paul is freed from applying the criterion of Judaism to applying only that one, valid for all time, the grace of God in Jesus Christ. We can do no better than follow his example, since we -too now belong to the same Lord Jesus Christ as he did and we live in union with him.
Mpumlwana, M. Malusi. "The Road to Democracy: The Role of Contextual Theology." Journal of Theology for Southern Africa 85 (December 1993): 5-18.	Address given at the annual general meeting (AGM) of the Institute of Contextual Theology (ICT). Job in paper is to set the tone for a reflection on the theory, method and the theology of doing theology in the present South African context. Concludes: We may summarize the role of contextual theology in the emerging context in three points: 1) To help the South African society to a consciousness of the vulnerability and the cost of democracy; 2) To develop the critical questions, and, through its praxis, challenge South Africans to a paradigm shift where democratic responsibilities engage our energies in relation to the state; 3) To become ever more vigilant on behalf of the marginalized of society, and to be ready to challenge the organs of state and business, as well as the church, to secure justice for all.
Mulemfo, Mukanda mabonso. "Palaver as a Dimension of Communal Solidarity in Zaire: A Missiological Study on Transgression and Reconciliation." Missionalia 24:2 (August 1996): 129-47.	Since the scope of the encounter between Christianity and African culture(s) is very broad, I limit my missiological reflections to the dialogue between Christianity and culture among the Manianga of Zaire. Many studies have been done on different aspects of Manianga culture, but I have found only passing mention of the practice of palaver, even though it is viewed as the common rejoicing, reconciling and healing institution within the community. This fact motivated me to study palaver, with the aim of describing and analyzing its missiological relevance among the Manianga. I have only chosen to study palaver when it deals with transgression, in other words, when it is part of a reconciling and healing process, aimed at rebuilding or reestablishing the order, security and protection of a community which has been disturbed by sin. In light of the importance of palaver among the Manianga, I believe that the success of the church's mission among them depends on respect for this social and religious reality, In this regard, I demonstrate that palaver is a relevant dimension of the church's missionary mandate among the Manianga.
Muli, Alfred. "The Modern Quest for an African Theology Revised in Light of Romans 1:18-25." Africa Journal of Evangelical Theology 16:1(1997): 31-50; 137-47.	The modern quest for African Theology among non-evangelicals demonstrates a major theological pitfall. The issue is that there is a defective view of the moral condition of fallen mankind. . . . The main focus of this article is to deal with this theological pitfall. This article proposes that proper understanding of the biblical teaching of the moral condition of fallen mankind is a fundamental presupposition for the formation of a Christian theology relevant to the African situation. This article will undertake to examine Paul's teaching on the moral condition of fallen mankind by an exegesis of Romans 1:18-25. Part 2 (pp. 137-47) draws implications for the modern quest for an African Theology. A proposal of a methodology toward an African Theology is included at the end.
Mullenix, Gordon R. and Mpaayei, John. "Matonyok: A Case Study of the Interaction of Evangelism and Community Development among the Keekonyokie Maasai of Kenya." Missiology 12:3 (July 1984): 327-37.	The social structure of the Keekonyokie Maasai is a crucial dimension in effective contextualization.
Muller, Alfons. "Message Becomes Incarnate in Song: Church Hymns in the Diocese of Kenge." Mission Studies 7:1 (1990): 76-86.	As one cannot dance without music, so there is no music without dancing--so goes the popular thinking in Zaire. The Zairean Catholics have shown in the past admirable patience to imported European melodies and imposed language structures and their songs, robbed of their natural rhythm, were stilled until vernacular liturgy was approved in 1965. There is now music in the land, rich in the variety of various African traditions. The Catholic Church in Zaire is at last able to express itself in its own culture, and the Christian message becomes incarnate in songs and hymns.
Müller, Hans P. "The Anthropological Suppositions of the Protestant Reformation and the Pedagogy of Paulo Freire as Possible Elements of a South African Theology of Liberation." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, 571-84. Pretoria: Human Sciences Research Council, 1994.	Miller argues that relevant theology for the nineties should at least organically include the further development of a theology which liberates people form structure-generated oppression, poverty and marginalization. In order to contribute to this end, the anthropological suppositions of two different spheres of thinking is analyzed. The findings of the analyses are compared and the respective and combined value of the two sets of suppositions for theology in South Africa is discussed. The analysis of the Protestant Reformation brings to the fore the radical anthropology of Luther and Calvin who supposed free and interacting human beings in the basic tenets of their theology. In the analyses of Paulo Freire's pedagogy, his redefinition of the poor and marginalized is studied from the perspective of theological anthropology. It is concluded that the two seemly different anthropologies, are analogous and that they are both part of a new way of thinking about human beings in their respective contexts.
Müller, Julian. "African Contextual Pastoral Theology." Scriptura 39 (1991): 77-88.	The first step for every theologian, and especially for the practical theologian, is to acquire a sensitivity for the socio-cultural context. In order to understand the church's pastoral task in Africa, we should first try to understand something of the African context. This article focuses on some aspects of the African context. The kind of pastoral care which tries to accommodate the context fully is described as eco-hermeneutical pastoral care. Eco-hermeneutical pastorate is a unification of two terms. ecosystemic and hermeneutical. These two terms are integrated into one term, eco-hermeneutical, in order to capture the significance of both. Firstly, 'hermeneutical', puts emphasis on the element of understanding; secondly, 'ecosystemic' refers to the widest possible system or network of systems.
Musasiwa, Roy B. "The Finality of Jesus in Africa." Evangelical Review of Theology 17:1 (January 1993): 65-69.	Concludes that the existence of widespread syncretism in Africa reflects more poorly on how the gospel has been or is being ministered than on the people who are practicing syncretism. Jesus is indeed final. But we must minister in a way that makes our converts understand, appreciate and embrace his finality for their lives.
Mushete, Alphonse Ngindu. "The Figure of Jesus in African Theology." In Christian Identity, ed. Christian Duquoc, Casiano Floristán Samanes, and James Aitken Gardiner, 73-79. Edinburgh: T & T Clark, 1988.	Theology means questioning and thereby theology is universal. When questioning becomes question theology must turn contextual. Then it adopts a world view, the result of a group's encounters with its environment, which ordains common modes of reaction and action, of thinking and speaking, and of feeling and being. The contemporary term for all this is 'anthropology'. In this article I shall try to show that in Africa a Christology responsive to African history and culture is not only coming into being but developing. Four main topics are covered: 1. The vitality of African cultures and religions; 2. continuing domination; 3. the anthropological bases of African Christology; 4. Christological language.
Mushete, Alphonse Ngindu. "The Notion of Truth in African Theology." In Orthodoxy and Heterodoxy, ed. Johann-Baptist Metz and Edward Schillebeeckx, 53-63. Edinburgh: T & T Clark, 1987.	African theology has been marked by three characteristics since 1970. It firmly maintains the link between religion and culture; it is very sensitive to the problems of the world and development; it is ecumenical and open to relations with different religions in the world.
Musopole, Augustine C. "Evangelicalism and African Christian Theology." Africa Journal of Evangelical Theology 14:1 (1995): 14-24.	Article length review of Gehman's book Doing African Christian Theology: An Evangelical Perspective.
Musopole, Augustine C. "Towards a Theological Method for Malawi." Journal of Theology for Southern Africa 82 (March 1993): 37-44.	The churches in Malawi still live on "historically stale" confessions which were formulated, not only elsewhere, but alas! a long time ago. They have failed theologically to engage the problems facing them at the present time in a creative way. It is well past the time the churches should address themselves to the crucial question, What does it mean to be the church of God in Malawi today? Or, how do the churches perceive God to be at work in Malawi today? These questions are crucial for the legitimacy, relevance, mission and theological development of the church presently and in the coming century. The issue of legitimacy has to do with the establishment of a church with a strong Malawian cultural flavor in its theology, liturgy, history, spirituality and praxis; and also to have a theological basis for its understanding of the Malawian culture. Only a theology that is culturally relevant and pertaining to the life experience of the people will help the churches in Malawi to come into their own and thereby contribute meaningfully to the church worldwide.
Muthengi, Julius K. "Polygamy and the Church in Africa: Biblical, Historical, and Practical Perspectives." Africa Journal of Evangelical Theology 14:2 (1995): 55-78.	The issue of polygamy has staged heated debates as it is evidenced by the number of articles and books written on the subject. While polygamy has been practiced by many societies in the world, it has strongly affected sub-Sahara Africa. The issue in question has ethical, theological, pastoral, sociological and missiological ramifications. The aim of this paper is to analyze the issue in the light of the above mentioned perspectives and to offer some practical suggestions.
Muthengi, Julius. "On the Work and Worship of the Church." East Africa Journal of Evangelical Theology 5:1 (1986): 4-22.	This article explores ten crucial questions about the work and worship of the Church in Africa in light of the Scriptures.
Muthengi, Julius. "The Art of Divination." Africa Journal of Evangelical Theology 12:2 (1993): 90-104.	The art of divination has its roots in the Ancient near East. Because this area of the world was also the world in which the Bible was written, much is said in the Scriptures about divination witchcraft. Prohibitions against such practices are found throughout the Old Testament. The author asserts that "The Church cannot ignore the issue because it is as alive today as it was in ancient times."
Muzorewa, Gwinyai. "A Definition of a Future African Theology." Africa Theological Journal 19:2 (1990): 168-79.	Three elements which should constitute African theology: 1) a new definition of African theology; 2) an African hermeneutical principle of the Gospel and 3) an authentic African Christian expression and contextualization of the faith with a consequent commitment.
Muzorewa, Gwinyai. "'Christ as Our Ancestor: Christology from an African Perspective' by Charles Nyamiti: A Review Essay." Africa Theological Journal 17:3 (1988): 255-64.	Because of, the importance of the subject of Christology for the Church in Africa today, where Christian Church membership is growing like wildlife, it deserves one more review in order to bring the subject into theological and dialogical focus, to which I now invite the reader. Let us devote our time to a discussion on Charles Nyamiti's quest for a Christology.
Nasimiyu-Wasike, Anne. "Christianity and African Rituals." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 188-92. Ibadan: Daystar Press, 1990.	The group in this workshop was to use Christian perspectives to look at African rituals practiced on women by women. They had to deal with those rituals which are still in use--child-birth rites, puberty rites and widowhood rites. The group was to critically examine what Christianity has been able to do and what it has not been able to do about these African rituals. Do these rituals promote or deter women's development and growth? What are the negative and positive aspects of these rituals? Do these rituals fit in with Christianity? How do we see these rituals through the eyes, of Jesus? Are rituals necessary in our lives today or not?
Nasimiyu-Wasike, Anne. "Christianity and the African Rituals of Birth and Naming." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 40-53. Maryknoll, NY: Orbis Books, 1992.	The tension between African birth and naming rituals is further explored by Nasirniyu-Wasike of Kenya, who links them with Christian rituals of purification and baptism. She sees possibilities of a more positive approach to purification and baptism on the part of the church and calls for dialogue that would bring the two together in a way that would be truly African and Christian.
Nasimiyu-Wasike, Anne. "Polygamy: A Feminist Critique." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 101-18. Maryknoll, NY: Orbis Books, 1992.	Nasimiyu describe sthe practice of polygamy in Africa and argues that men perpetuate polygamy for their own sexual, patriarchal, and material needs. Claims that polygamy is a form of oppression against women and that the church should stand in solidarity with women to reject this form of oppression.
Naude, Piet. "Theology with a New Voice? The Case for an Oral Theology in the South African Context." Journal of Theology for Southern Africa 94 (March 1996): 18-31.	The aim of this exploratory paper is to highlight the possibilities of studies in orality for (systematic) theology. The paper is developed in two broad sections: Section one gives a brief outline of the development of the so-called Oral Theory on the basis of which the case for an "oral theology" is defended. Section two is an attempt to explain why the development of oral theologies in South Africa with literally thousands of oral Christian communities has been delayed up to now.
Neeley, Paul. "Noted Ministry." Evangelical Missions Quarterly 35:2 (April 1999): 156-60.	Music has a unique ability to get to the depth of the human heart, and to express those depths in outward form. Every culture has a unique music system, just as it has a unique language and set of customs. Redeeming part of a culture's music for God can be an important part of redeeming people for God. Let us encourage the nations to "be glad and sing for joy" (Psa. 67:4).
Nel, Danie T. "Methods and Models of Context Analysis: The Challenge to Missiology." Missionalia 16:3 (November 1988): 146-56.	I would first like to draw your attention to the importance of context analysis to missiology; secondly to discuss some models of context analysis; and thirdly, to suggest a philosophical alternative which has the noble intention of equipping you with a built-in itch-detector which may enable you to scratch "missiologically" where context analysis itches.
Nelson, F. Burton. "New Frontiers in African Theology." Evangelical Review of Theology 14:3 (July 1990): 209-224.	This commentary constitutes a 'map' of sorts, delineating theological developments in Africa in recent years. The first section relates to South Africa, the second to the rest of the continent. By its very nature, this paper cannot be comprehensive. It can, however, offer descriptive glimpses of the theological ferment now prevalent throughout Africa. The third section cites a number of challenges and implications for Western Christians.
Ngewa, Samuel. "The Validity of Meaning and African Christian Theology." East Africa Journal of Evangelical Theology 6:1 (1987): 17-23.	Explores the concept of "meaning" and its location (speaker, reader, or the text) and the relevance of the question for the African context. This presents a difficult challenge of gaps (e.g., the authors lives thousands of years ago, their culture and languages were different from ours, etc.) The existence of these gaps calls for study of history of Bible times, the cultures of the Bible people, the original languages (Hebrew, Greek and Aramaic), and the general thinking of not only the Bible people but also their surrounding neighbors. Viewed from the African perspective, such a realization is an overwhelming challenge both to the individual student of the Bible and the African Christian church, yet it must be done if Africa's authentic theology will remain true to the meaning of the Biblical text.
Ngwane, Zolani. "Ethics in Liberation Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 114-24. Maryknoll, NY: Orbis Books, 1994.	Liberation theology takes the historical praxis of the church as a major point of departure in doing theology. For this reason, we begin by examining the category of `church'--in South Africa and in other post-colonial contexts. But in so doing, we immediately discover the ambiguity of the institution. Throughout its history it has functioned as a vehicle which promotes oppressive social structures, yet it has also functioned as an agent of liberation. It is imperative that this double role be kept in mind in seeking to understand the function of ethics in liberation theology. Essentially, liberation theology engages in two kinds of critique. Firstly, it provides an external ethical critique of Christian theology and church, from the perspective of the oppressed, and challenges the dominant approach of ethics in Christian theology. It does this by identifying `the other', which it defines as the oppressed, as a key ethical category for assessing all ethical behaviour. Put differently, liberation theology engages in ethical debate from the perspective of the poor and oppressed, arguing that in the process it exercises an epistemological privilege in ethical enquiry. Secondly, liberation theology engages in internal self-criticism. In its commitment to the promotion of the concerns of the oppressed, it subjects its own reflection and praxis to critique. Only that within its own reflection and praxis which promotes the interests of the poor is judged to be theologically legitimate.
Niemeyer, Larry L. "The Unmet Challenges of Mission to the Matrilineal Peoples of Africa." Evangelical Missions Quarterly 29:1 (January 1993): 26-31.	Having successful experience in a patrilineal society in Zimbabwe, the author was not prepared to see the differences in a matrilineal society when he went to Zambia and this handicapped his ministry. This article summarizes his research on the Bemba and what he subsequently learned.
Njoroge, Nyambura J. "The Mission Voice: African Women Doing Theology." Journal of Theology for Southern Africa 99 (November 1997): 77-83.	Describes the work of the Circle of Concerned African Women Theologians in seeking to provide a place from which African women can explore, articulate, and advocate theologically. By taking seriously the religious and cultural plurality in Africa, it was decided that the Circle will embrace African women from all religions resident in Africa--provided their concern and commitment was to participate in 'doing' theology. The 'doing' of theology implies participation and exploration, emphasizing the activity that produces theology. We 'do' theology by seeking to live out our faith in the contemporary world, applying our skills and God-given gifts and addressing the problems confronting individuals and communities. We are not addressing hypothetical or abstract ideas, or answering questions raised by another generation. But rather we are dealing with today's life-threatening/destroying and life-giving/affirming issues. Doing theology means wrestling with God's Word as we confront the powers and principalities of this world.
Njoya, Timothy M. "Conversion, Incarnation, and Creation: The New Context in African Theology." In Revolution of Spirit: Ecumenical Theology in Global Context: Essays in Honor of Richard Shaull, ed. Nantawan Boonprasat-Lewis, 171-86. Grand Rapids, MI: W.B. Eerdmans, 1998.	We began by saying that our God is an accountable God who pays the penalty, suffers, and dies for the sins for the things God has created. To be like God is to be accountable for one's being, deeds, and possessions. Loss of pain is to leprosy what loss of accountability is to sin. Conversion restores our ability to feel accountable. Conversion responds to God's accountability. The holy God suffers and dies with the inhuman and the dehumanized so that they can recover their likeness with God. Christ is God's incarnate power which transforms the inhuman to human, dehumanized to dignity, imperfection into perfection, impunity to accountability. The entry of Christ in evil transactions transforms them into their opposite, makes them creative. This new theological understanding is crucial for the continuity of generative creation in the third and subsequent millennia. It differs from existing mechanistic theologies because they excuse God, and by extension, the Church, from accountability to the consequences of exploitation and injustice.
Nkwoka, A. O. "Jesus as Eldest Brother, (Okpara): An Igbo Paradigm for Christology in African Context." Asia Journal of Theology 5:1 (1991): 87-103.	This study is centered on the place of Okpara (God in the Igbo Bible) in Igbo life and culture and the Christological significance of the term to Igbo Christians.
Nkwoka, A. O. "The Church and Polygamy in Africa: The 1988 Lambeth Conference Resolution." Africa Theological Journal 19:2 (1990): 139-54.	Polygamy has been a source of conflict in mission and church in Africa; this article explores the reality of polygyny and Lambeth resolution and discussion of the biblical evidence.
Noiret, Francios. "The Faith in Tune: Christian Folk Songs in the Betsileo (Madagascar)." Exchange 20:1 (April 1991): 46-55.	Case study of ethnomusicology in Madagascar.
Nolan, Albert. "Doing Theology in the South African Context." In Trends in Mission: Toward the Third Millennium: Essays in Celebration of Twenty-five Years of SEDOS, ed. William Jenkinson and Helene O'Sullivan, 235-238. Maryknoll, NY: Orbis Books, 1991.	Describes the work of the Institute of Contextual Theology in Johannesburg. The ICT was founded in 1980 to develop a truly South African theology, a theology not imported either from Europe or the USA or Latin America, a theology which starts from our situation of oppression and conflict. The Institute is independent of any particular church tradition, yet it is Christian. This gives us the freedom to explore whatever we want and in whatever direction we want. It is this freedom which made The Kairos Document possible. The ICT was created to allow people to say what they really believe. The ICT is not a teaching institute. It is an office with an office staff. Its members go out to people and groups of all kinds-theologians, priests and ministers, youth, women, trade unionists, development workers, and others, helping them to do their own theology. We do not come forward with a theology based on a set of doctrines which we then teach with a precise methodology. The kind of theology that emerges is of various kinds: black theology, feminist theology, youth theology, a workers' theology made by the workers themselves, a theology of ministering in crisis situations, a prophetic theology, the kairos theology.
Nolan, Albert. "Kairos Theology." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 212-18. Maryknoll, NY: Orbis Books, 1994.	Kairos theology is the name we give to the type of theology which was first committed to writing in a well-known document signed by more than 150 church persons and published in South Africa on 25 September 1985. It was entitled The Kairos Document: Challenge to the Churches. A Theological Comment on the Political Crisis in South Africa. Very seldom, if ever, in the history of South Africa had a theological statement made such an impact upon the country--its churches, its politicians and its people. Never before had so many people in South Africa been caught up in a theological controversy, for the document was thought of as indeed very controversial. Nor was the impact of the Kairos Document limited to South Africa. It was read and discussed in many parts of the world and gave rise to Kairos groups in several countries, as well as other Kairos documents (for example, in Central America) and a seven-nation document known as The Road to Damascus: Kairos and Conversion. Our study of Kairos theology in this chapter will be based almost exclusively upon the original South African document of September 1985.
Nthamburi, Zablon. "Making the Gospel Relevant within the African Context and Culture." The African Ecclesial Review (AFER) 25:3 (June 1983): 162-71.	In an attempt to liberate the gospel (good news) from a certain cultural and historical impotence, the stress in relation to mission and evangelism has shifted from indigenization to contextualization. Contextualization is a new concept which has been introduced in missionary circles to refer to all that was meant by indigenization. It is an all-embracing term which is non-discriminatory. It includes all aspects of mission and of the evangelization process, with a dynamism which is open to change and which is future-oriented. Before we consider the efforts of the African Church towards contextualization of the gospel, we need first to establish the goals and objectives of such endeavours.
Nthamburi, Zablon. "Toward Indigenization of Christianity in Africa: A Missiological Task." International Bulletin of Missionary Research 13:3 (July 1989): 112-18.	The objective of indigenization is to give expression to Christianity in African religio-cultural terms. It is an attempt to create a synthesis between African culture and Christianity. It aims at abolishing syncretism, which renders African Christianity ineffective. In presenting Christianity in a way that is congenial to the African experience and reality, African Christians win be enabled to live out their faith authentically and creatively. This article explores the African scene in regard to indigenization, dealing with history, African Theology, the AICs (and Kimbanguism in particular) and the task ahead.
Ntreh, Benjamin A. "Towards an African Biblical Hermeneutical." Africa Theological Journal 19:3 (1990): 247-54.	Africans tend to follow a Western hermeneutic; more work needs to be done on an African hermeneutic in biblical interpretation. Follows new critical methodologies that take account of the involvement of the reader in the interpretation of the text.
Nussbaum, Stan. "Re-Thinking Animal Sacrifice: A Response to Some Sotho Independent Churches." Missionalia 12:2 (August 1984): 49-63.	The main points of the paper are: 1) Independent churches present a new method of worship, with a few proof-texts; 2) Western theologians do not consider the method of any relevance to them, either rejecting it or accommodating it as a culture-bound phenomenon; 3) A closer look shows some valuable cultural insight in the independent church practice, even if the attempt to include this in Christian ritual is not considered completely successful and 4) The Western theologian, or the African theologian of a mission church, is challenged to make a new proposal which goes beyond his old position and the current independent church position. This paper deals with the sacrifice issue, but if the method proves successful there, it should be applicable to many other matters of church doctrine and practice. The independent church challenge, though rarely articulated as a theological system, should help us in the never-ending process of doing our own theology and leading our churches.
Nwahaghi, Felix N. "Contextualization of Christian Liturgy in Igboland: A Pragmatic Approach to African Christian Theology." Africa Theological Journal 20:2 (1991): 123-34.	Christianity has made a tremendous impact on Igbo culture without Igbo culture making a corresponding impact on Christianity. The time has come for the Christianity in Igbo to examine carefully her relationship with Igbo traditional religion.
Nxumalo, Jabulani A. "Christ and the Ancestors in the African World: A Pastoral Consideration." Journal of Theology for Southern Africa 32 (September 1980): 3-21.	Explores various topics related to developing a pastoral ministry within the African context of the ancestors. Advocates that African theologians and pastors of souls should make constant attempts to 'purify' elements of African traditional religion and incorporate these into Christian Faith, for the benefit of the African Christian and for the benefit of the Universal Church.
Nxumalo, Jabulini A. "Pastoral Ministry and African World-View." Journal of Theology for Southern Africa 28 (September 1979): 27-36.	Calls for the development of an African Pastoral Theology building on the study of African value systems and symbolism as seen in the African world view. Explains what world view is and presents examples of ministry within the African context as foundations for building the proposed course of study.
Nyamiti, Charles. "Contemporary Liberation Theologies in the Light of the African Traditional Conception of Evil." Studia Missionalia 45 (1996): 237-265.	Liberation theology is one of the most discussed theological trends today. In spite of some positive contributions that this type of theology has made, various criticisms are frequently made in its regard. Some of the most important of these criticisms include its borrowing of Marxist concepts in an insufficiently critical manner, its inherent tendency to reduce the Christian faith to politics, its one-sided focus on the societal aspect of the Gospel message and the virtual exclusion or neglect of its individual dimension. The aim of this essay is to provide some suggestions that might be useful for ameliorating this form of theology--not in all the areas in which it is said to be defective, but chiefly in its narrowness of scope and way of approach, which leads to the impoverishment of the Christian message and to the neglect of some of the burning contemporary issues, particularly in the Third World. For this purpose, the subject of African understanding of evil has been chosen as a point of departure; namely: I am going first to expose the African conception of evil, and attempt afterwards to illustrate how this conception could be utilised to broaden the scope of liberation theology especially in the African continent.
Obaje, Yusufu Ameh. "The Theology of Worship from an African Perspective." Ogbomoso Journal of Theology 6 (December 1991): 40-47.	The task of this essay is obvious, from the tide itself, namely, the development of an African Christian Theology of worship With this as the given responsibility of this paper, it is necessary to make certain preliminary remarks about the subject under consideration. This step is necessitated by the desire to minimize or reduce any ambiguities that may arise in the course of developing the topic of the essay. First, the term theology is defined here as a critical attempt to answer the question: what has God said, what is he saying, and what will he say about Himself, the world, the individual being or thing in creation? This second point is that the word of God comes to us in the very context of who we me, where we live, and how we practice the very faith that has been\ handed down to us. Thirdly, worship is seen here as a celebration of God's existence or presence as God the Father, the Son and the Holy Spirit. This celebration is rooted on who God is, what he has done and continues to do in Jesus Christ and in the Holy Spirit. The last point of our preliminary remarks is that while the essayist is eager to speak or write as an African, he is only a tiny individual with a very small experience of a vast continent.
Obaje, Yusufu Ameh. "Theocentric Christology as a Basis for a More Relevant Doctrine of Christ for the African Christian." Ogbomoso Journal of Theology 5 (December 1990: 1-7.	There is an ongoing search for more meaningful and more redemptive ways of confessing Christ in Africa today. This essay is an attempt to contribute to the ongoing quest for more relevant African Christian Christologies. It will be developed in the following order: First, there is a review of the present Christological situation of the African convert. This review will put the paper In a better position to outline, in its second area, the need for more relevant African Christian Christologies. The third section of the presentation is devoted to the development of the nature of theocentric Christology. This is followed, in the fourth place, by an attempt to point out some of the implications of. theocentric Christology for the African convert.
Obeng, E. A. "Inroads of African Religion into Christianity: The Case of the Spiritual Churches." Africa Theological Journal 16:1 (1987): 43-52.	An examination of some of the areas of contact between the AICs and African culture from examples in Ghana and Nigeria. Focuses on modes of worship, healing, marriage and organizational structure.
Obeng, E. A. "Syncretism in West African Christianity? The Case of the Spiritual Churches." Africa Theological Journal 17:2 (1988): 106-17.	Revision and rearranging his 1987 article (Africa Theological Journal 16:1 (1987): 43-52).
Obeng, Emmanuel A. "An African's Reflection on Infant Baptism." Africa Theological Journal 21:1 (1992): 37-48.	Arguments in favor of infant baptism are explored, especially linking of cultural ideals to the practice.
Obijole, Olubayo. "South African Liberation Theologies of Boesak and Tutu: A Critical Evaluation." Africa Theological Journal 16 (1987): 201-215.	Among the most formidable antagonists of the South African apartheid system are Archbishop Desmond Tutu and Reverend Allan Boesak. Both of them are men of God as well as theologians. They have widely published their views. They have in a very great way helped to bring before the attention of the world the evils of that system and have given their struggle against it a theological slant. In this paper, I shall examine and assess their liberation theologies and show how far they are adequate with respect to the achievement of their objectives, namely a South Africa that will be free of racism, oppression and exploitation. I shall go about this by looking at their foundations or ideological substructures since these chiefly determine in an a priori manner, their struggle, adequacy and success.
Oduyoye, Mercy Amba and Kanyoro, Musimbi R. A., eds. The Will to Arise: Women, Tradition, and the Church in Africa. Maryknoll, NY: Orbis Books, 1992.
Oduyoye, Mercy Amba and Kanyoro, Rachel Angogo, eds. Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, Ibadan: Daystar Press, 1990.
Oduyoye, Mercy Amba. "Christian Feminism and African Culture: The 'Hearth' of the Matter." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 441-49. Maryknoll, NY: Orbis Books, 1989.	There is a "Nairobi 85" poster that reads "appropriate technology: if it is not appropriate for women, it is not appropriate." My contention is that any element in African culture that is not liberating for women will not liberate all the energy required for Africa's well-being. Whatever is deemed appropriate for Africa must first pass the test of being appropriate for the daughters of Africa. In a theological circle, the complexities of the issue of "Christ and culture" is evident, so this essay presents another perspective on a difficult problem. For an African woman who names herself a Christian and a student of the Christian religion, Christ and culture comprises more than an academic study. It is a crucial issue of life if life is to be lived with any degree of integrity, wholeness, and wholesomeness.
Oduyoye, Mercy Amba. "Doing Theology from Beyond the Sahara." In Confronting Life: Theology Out of the Context, ed. Martin P. Joseph, 159-172. Delhi: ISPCK, 1995.
Oduyoye, Mercy Amba. "Women and Ritual in Africa." In The Will to Arise: Women, Tradition, and the Church in Africa, ed. Mercy Amba Oduyoye and Musimbi R. A. Kanyoro, 9-24. Maryknoll, NY: Orbis Books, 1992.	Oduyoye, a Ghanaian, writes about West African cultures. She underlines the centrality of religion and ritual and the need to pay particular attention to women's roles other than their biological ones as wives and mothers. She postulates that women's primarily subordinate participation in rituals reflects their roles in society and the church. She maintains the importance of sexuality in understanding personhood and the divinity of God.
Ogbonnaya, A. Akechukwu. "Person as Community: An African Understanding of the Person as an Intra-Psychic Community." Africa Theological Journal 22:2 (1993): 117-129.	Reflects on the human being as a community and deals with resulting implications, such as the ability to have exo-somatic (out of the body) experiences.
Ogungbile, David Olu. "Water Symbolism in African Culture and Afro-Christian Churches." Asia Journal of Theology 12:1 (1998): 157-173.	Explores the relationship between religion and nature (water as the focus) by examining the symbolic and religious significance of water in Yoruba religious traditions and its interactions with, and adaptation by Aladura churches in their therapeutic ritual process.
Oguogho, J. M. "South African Liberation Theologies Versus Racism and the Apartheid System." AFER 31 (1989): 168-182.	In the struggle against racism and apartheid in South Africa, Archbishop Desmond Tutu and Rev. Allan Boesak have become the leading prophetic proponents. They deserve credit and support for their efforts. Their mission is based upon certain perspectives of liberation theology. In this paper I shall examine and assess their liberation theologies, with a view to determining how appropriate their leadership is in the struggle for eliminating racism and apartheid, as well as for establishing a just society in South Africa. The first part of this paper will deal with the biblical model of liberation theology, adopted by Tutu and Boesak. The second part will concern itself with Boesak's liberation theology against apartheid in South Africa. But, first, let us briefly review the historical roots of racism and apartheid in South Africa.
Ojo, Matthews A. "Indigenous Gospel Music and Social Reconstruction in Modern Nigeria." Missionalia 26:2 (August 1998): 210-31.	Nigerian Gospel music emerged In the 1970s as a distinctive genre when choral groups moved their performance from the liturgical setting in the churches Into the public domain. This transition adapted Gospel music for entertainment and commercial purposes. The texts of the songs are based on biblical and traditional Christian concepts, but their performance combines both western and traditional musical instruments. Though the improvisation of themes and diction, indigenous Gospel music has been utilized as a tool for social and political commentaries, as a means of verbalizing the aspirations of millions of helpless Nigerians, and it has been directed at achieving social restructuring in the Nigerian society.
Okolo, Ch. B. "Christ, 'Emmanuel': An African Inquiry." Bulletin of African Theology 2:3 (Jan.-July 1980): 15-22.	What are the possible directions the incarnation of Christianity in Africa might take? This article is an attempt to think about what could and should be done about understanding and applying the meaning of Christianity and Christ in African cultures in order to stimulate further thought on the subject.
Okolo, Chuwudum B. "Liberation Theology and African Church." Bulletin of African Theology 4:7 (Jan.-July 1982): 173-187.	Main burden of the paper is to show that in the task of the battle against colonial Christianity and its underlying immature mentality and against sinful social structures, the church needs the insights and fruitful deliberations of Latin American liberation theologians.
Okorie, A. M. "African Widowhood Practices: The Igbo Mourning Experience." Africa Journal of Evangelical Theology 14:2 (1995): 79-84.	Okorie explores the mourning experience of the Igbo of Nigeria, as experienced particularly by the widows. He briefly mentions some of the ways in which the biblical teaching should transform the traditional approach to death. Death with all the beliefs and practices surrounding this universal experience deserves more thought in order to know how to bring complete deliverance to God's people held in bondage of fear.
Okorocha, Cyril C. "Religious Conversion in Africa: Its Missiological Implications." Mission Studies 9:2 (1992): 168-81.	My studies among the Igbo of Nigeria, following earlier studies among the same Igbo people and elsewhere in West Africa by Caroline Ifeka-Moller, Robin Horton and others, reveal that religious conversion in Africa is best understood in terms of an encounter between two systems of salvation, resulting in a movement on the part of the people in the direction of power or mana. More recent field studies I have done among the Igbo and the Kikuyu of Kenya show that religious conversion in Africa, because of the nature of homo religiosus Africanus, is best understood as a religious experience. Sociological factors in that encounter that results in conversion are important only as catalysts. The determinant factors in the people's response to a change agent have their roots in the nature of the inherent religious values or pietas. Therefore, to understand religious conversion in Africa, one needs to look closely at African religiousness and its goals. This understanding will also point the way to a meaningful Christian mission in Africa.
Okorocha, Cyril. "The Meaning of Salvation: An African Perspective." In Emerging Voices in Global Christian Theology, ed. William A. Dyrness, 59-92. Grand Rapids: Zondervan, 1994.	Okorocha grasps the nettle of sorting social from spiritual motivations in conversion in a refreshing and straightforward way. What researchers in the West often ignore, he implies, is their own sacred/secular dichotomized world view. Our western view of things is straightforward: If God is involved no social or economic cause is relevant; if economic factors are causal God need not be invoked. What this simplified schema ignores is that for the African, and for the Igbo in particular, social needs inevitably raise religious questions. The social and religious are interrelated in such a way that not only does one cause not exclude another, but it actually implies the other. So one must not exclude any element of a peoples' expectation when examining their notion of salvation. For the African, Okorocha notes, salvation will always be seen as an encounter between two systems of expectation resulting in a movement by the people in the direction of power.
Okoye, James C. "Inculturation and Theology in Africa." Mission Studies 14:1/2 (1997): 64-83.	Defines inculturation from the Catholic perspective, surveys in historical outline the development on inculturation and development of African theology, describes general approaches to theology in the African setting, and explores two major themes in African theology: salvation and Christology,
Okure, Teresa. "Conversion, Commitment: An African Perspective." Mission Studies 10:1/2 (1993): 109-33.	Conversion is usually equated with repentance. In this study, I wish to maintain that, though related, the two terms are not synonymous. It is best to keep them apart so as not to blur the constant challenge which conversion poses to all and sundry at every stage of life. It is often said that conversion is an ongoing process, a lifelong project. If so, it is a process which coincides with one's advancement in years, and which is as natural as the advancement in years itself. In that case, conversion should not necessarily be equated with sin and repentance, but rather with progressive insight, awareness, growth in and openness to the Spirit, leading to a new and renewed creation. The proclamation of the "Good News," evangelism, or evangelization is the mode within which "conversion" operates.' I shall use the monetary system, OT-Jewish, the Pauline and early Christians experiences to illustrate this insight. These biblical data will give us a solid background for evaluating the experience of "conversion" in the African context, both past and present. They will also enable us to see more clearly the missionary task which lies ahead as we commit ourselves to personal, communal and global conversion in the third millennium.
Okure, Teresa. "Inculturation: Biblical/Theological Bases." In 32 Articles Evaluating Inculturation of Christianity in Africa, ed. Teresa Okure, Paul van Thiel, et al. 55-88. Kenya: AMECEA Gaba Publications, 1990.	This study invites us to reflect on inculturation in the New Testament, and on its relevance for the Church in Nigeria and elsewhere, particularly in Africa. We note from the outset that the scope of the topic is immensely vast. We shall first focus our attention and reflection on highlighting the scriptural and theological foundations for inculturation. My basic assumption is that once we have established more clearly the scriptural and theological principles involved, we would then be better prepared to adopt apt strategies for promoting authentic and effective inculturation. Secondly, it needs to be noted that as an hermeneutical issue, inculturation is not just a twentieth century, and specifically an African problem, that grows out of the reappraisal of our cultural heritage, or consequent from our colonization
Okure, Teresa; van Thiel, Paul, et al. eds. 32 Articles Evaluating Inculturation of Christianity in Africa. Kenya: AMECEA Gaba Publications, 1990.
Okure, Teresa. "Women in the Bible: African Women's Perspective." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 149-59. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	The reflection by African women theologians on women in the Bible took place in three different stages: first at the Nigerian National Consultation held in Ibadan (July 26-29, 1985), then at the Continental consultations held in Yaounde, Cameroun (August 4-10) and Port Harcourt, Nigeria (August 18-24) for the French- and English-speaking countries, respectively. This present paper offers a synthesis of these three presentations and the discussions which they inspired; it also embodies 'additional insights by the panelist. In all the discussions, efforts were made to re-read the biblical stories concerning women from African women's perspective. We organize our presentation under the following headings: the constitutive significance of Eve for a study of women in the Bible, the liberative and oppressive elements in the Bible with respect to women, new hermeneutical principles for reading the Bible as a patriarchal book and their pastoral implications.
Olowola, Cornelius Abiodum. "An Introduction to Independent African Churches." East Africa Journal of Evangelical Theology 3:2 (1984): 21-50.	The African Independent Churches are the fastest growing churches in Africa today. 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.
Olson, Howard S. "The Place of Traditional Proverbs in Pedagogy." Africa Theological Journal 10:2 (1981): 26-35.	The intention of this article is to examine the potential for using traditional proverbs in teaching and preaching. Particular attention will be directed to the proverbs of the Arimi (Wanyaturu) of Central Tanzania among whom the author worked from 1946 to 1963. Before dealing with the proverbs of the Arimi, consideration will be given, briefly to the Proverbs of the Old Testament.
Omulokoli, Watson. "The Quest for Authentic African Christianity." East Africa Journal of Evangelical Theology 5:2 (1986): 22-35.	Paralleling the struggles for political freedom, the church in Africa is crying out for self-determination. What approaches have been used, what should be used? This calls for thorough analysis, keeping in mind the broad historical span, ensuring that the theology is comprehensively African, and centered in Jesus Christ.
Onibere, S.G.A. Ose. "The Phenomenon of African Religious Independency: Blessing or Curse on the Church Universal?" Africa Theological Journal 10:1 (1981): 9-26.	The eruption into the African religious arena of no fewer than six thousand religious movements in our present century is phenomenal enough to arouse curiosity. Indeed, much has been written on the phenomenon, but there is still much more to be done. The modus operandi in our treatment of the subject will be to look at the following: the circumstances surrounding the rise of the independency phenomenon; its relevance to the African situation; the quality of the independents; and the doctrinal position of the independent churches.
Onunwa, Udobata. "The Biblical Basis for Some Healing Methods in African Traditional Society." Africa Theological Journal 15:3 (1986): 188-95.	A common phenomena is that Africans seek healing from traditional healers. This paper looks for a biblical basis and equivalents for some traditional therapeutic methods in contemporary society and a theological evaluation of those methods.
Onwu, N. "The Hermeneutical Model: The Dilemma of the African Theologian." Africa Theological Journal 14:3 (1985): 145-60.	The hermeneutical task is to discern and transfer meaning from one time and place to another; this must be applied to the African work in theological development. Identifies four problems fir the African in terms of interpretation, and discusses the cross-resurrection as a model for the African Christian's hermeneutical enterprise.
Oosthuizen, G. C. "Indigenous Christianity and the Future of the Church in South Africa." International Bulletin of Missionary Research 21:1 (January 1997): 8-12.	Analysis of the AICs in South Africa. Concludes that in South African society, where the major lines of cleavage have often been ethnically drawn, the strong AIC record of ethnic reconciliation and harmony will greatly benefit the peaceful development of this multiethnic nation. In spite of the power of secularization and the continued Western-oriented character of the mainline churches, African traditional spirituality and world view will not be destroyed but will continue to make their influence felt. The AIC churches demonstrate the power of worship and community life that is existential and holistic.
Oosthuizen, George C. "Interpretation of Demonic Powers in Southern African Independent Churches." Missiology 16:1 (January 1988): 3-22.	African Independent Churches (AIC) have grown especially in South Africa at a tremendous pace. Various reasons account for this tremendous growth such as several major emphases: Africanization of the church, socioeconomic deprivation, the adaptation process from the microcosmic to the macrocosmic world, and a holistic approach to healing which takes note of the indigenous cosmology. The latter aspect is a central issue. There are two types of diseases--natural, behind which are no malicious external forces, and those which are understood only within the context of African cosmology such as witchcraft, sorcery, ancestor wrath, spirit-possession. The missionaries ignored these forces and the problems Africans encountered with them. To these malicious forces the AIC give attention and their handling of them makes a decisive impact. This is the main theme of the article.
Oosthuizen, Gerhardus C. "Ecumenical Burial Societies in South Africa: Mutual Caring and Support that Transcends Ecclesiastical and Religious Differences." Missiology 18:4 (October 1990): 463-72.	Burial societies play a significant role in the African community in South Africa. Even in the most deprived circumstances, Africans concern themselves with burials of dear ones worthy of the person and the occasion. The sense of mutual support which has always been foremost in the African community comes to expression within the context of the burial societies. Each burial society is a mutual aid organization. Each member contributes towards this communal assistance. In no other organization associated with the churches are denominational and ecclesiastical barriers of so little concern as in the context of these burial societies. Here many non-Christians receive for the first time the Christian message. A few thousand such burial clubs or societies exist in South Africa, with several million members from South Africa's black community.
Orobator, Emmanuel. "Perspectives and Trends in Contemporary African Ecclesiology." Studia Missionalia 45 (1996): 267-82.	My sole aim in this essay into effect a brief survey of some literature in which African ecclesiologists attempt to delineate the content and extent of an African ecclesiology. The title of this essay could very well be "What are they saying about African ecclesiology?" Precisely, it purposes to consider briefly those salient features which are discernible in the various proposals relating to the African conception of the church.
Osei-Mensah, Gottfried. "The Challenge of Christian Leadership in Africa Today." East Africa Journal of Evangelical Theology 8:2 (1989): 4-10.	The church of Jesus Christ in Africa has particular gifts as a result of the way God has dealt with us in our historical and cultural context. There are insights that we can contribute to the world church that nobody else is fitted to contribute in the same way as we are. This article reviews some of the areas where the African church has distinctive contributions to make for the renewal and enrichment of the universal church.
Osei-Mensah, Gottfried. "The Theology of Church and Society." Perception 10 (August 1977): 1-7.	In light of the increase of political theologies and calls for the church to more actively engaged in human society (and the political arena) the article explores the biblical foundation of the nature and function of the church in the world.
Oshun, C. O. "Conversion in the Context of Nigeria." International Review of Mission 72:287 (July 1983): 403-09.	Explores the general sense of conversion and the context of Nigeria. Posits: By contextualizing a theology of conversion in the struggles of the peoples in Africa, a theology that will prove useful and meaningful in the situations in Africa will arise from the particular situations themselves insofar as the Bible is found to be relevant. Concludes: Conversion with its emotive appeal should be seen as basic to efforts at doing theology among the struggling masses of the world, and in fact, all the peoples of the world. It is also the basis for discussions on the central theme of salvation, if there is to be proper integration between theology and the world.
Oshun, Christopher O. "Joyfulness: A Feature of Worship among African Independent Churches (AICs)." Mission Studies 9:2 (1992): 182-203.	"Joyfulness" as a theme does not feature regularly in missiological or ecumenical circles.' Moreover, it is often a neglected issue in missiological or theological discourses, whether on the Pentecostals, or similar Christian enthusiasms across the world.' This is particularly true of church movements in Africa generally described as African Independent Churches. The paper will examine the following issues as follows: 2. A Resume of AICs' Evolution; 3. Understanding joyfulness in Worship; 4. Understanding Worship among AICs; 5. Worship and Symbolic Acts of joy in AICs; 6. Joy in Worship as a Sign of the New Age; and 7. Conclusion.
Owoahene-Acheampong, Stephen. "Theology and Healing of African Independent Churches." Kerygma 27 (1993): 93-109.	Among the activities of AICs, healing activity stands out as a very important element. We shall, in this paper, (which is mostly descriptive, and only hints at interpretation at the end), look at the theology and healing practices of the AICs, how they see themselves as fulfilling the will and mandate of Christ, and how they are serving the spiritual, physical and the existential needs of Africans through the integration of African traditional elements into Christianity. We shall do this by looking at some factors that are common to them all as regards their theology and healing practices. The major difference we note among them in this area is their attitudes to Western medicine and African traditional medicine.
Oyer, Mary K. "Evolving African Hymnody." Mission Focus 18:4 (December 1990): 52-56.	Traces in historical perspective the development of hymnody in Africa, including multiple examples of indigenous music from around the continent.
Parratt, John. "African Theology and African Socialism." Africa Theological Journal 17:3 (1988): 247-54.	Explores conceptualizations of "African socialism" in East and West Africa (Kaunda, Nyerere, Banana).
Parratt, John. "African Theology and Biblical Hermeneutics." Africa Theological Journal 12:2 (1983): 88-94.	Deals with 2 questions: 1) How far is the African theology based on the Bible? and 2) What approaches to interpretation of the Bible are adopted by African theologians?
Pato, Luke Lungile. "African Theologies." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 152-61. Maryknoll, NY: Orbis Books, 1994.	We examine the development of African theologies and their concerns, with special reference to the South African context. We discuss also the significance of theological reflection and activity, and the use of the Bible, in African theologies developed on the African continent in general and in South Africa in particular. The discussion not only represents a review of theological positions and concerns but also highlights certain serious misconceptions and prospects of African theologies.
Pato, Luke Lungile. "Indigenisation and Liberation: A Challenge to Theology in the Southern African Context." Journal of Theology for Southern Africa 99 (November 1997): 40-46.	The contending major theological directions in African theology remain indigenization, which stresses Africa's religious and cultural realities, and liberation, with its emphasis on the political, social, and economic realities of the continent. The recent writings of some liberation-oriented theologians in Africa, notably Jean-Marc Ela and Engelbert Mveng, suggests that the tension between the two has not been resolved. Theology in Africa has yet to develop a meaningful marriage of indigenization and liberation: African theological reality cannot be viewed exclusively in African religious and cultural existence or indeed in political, social, or economic terms. This tension calls for further investigation not only with a view to resolving it but also because "Christianity in (southern) Africa is of global significance, and the directions it takes are of importance to Christians everywhere." This paper provides a brief historical background to the original debate with a view to highlighting the perspective that is emerging. Then it raises some challenges pertaining to the relevance of this debate for theology in the southern African context.
Pato, Luke Lungile. "The African Independent Churches: A Socio-Cultural Approach." Journal of Theology for Southern Africa 72 (September 1990): 24-35.	Theoretically this paper claims that the focusing on syncretism as the dominant explanatory motif of the AICs evades the issue, and does not provide an adequate understanding of the AICs. The suggestion here is twofold: firstly, this kind of explanation of the nature of the AICs does not provide an account of the socio-cultural and religious conflicts and thus the struggle for liberation that gave rise to the emergence of the AICs. Secondly, it does not clear up the puzzlement as to why the AICs exist and continue to grow rapidly in just the fashion they do. Unless the AICs are seen primarily in terms of the historical, cultural and socio-political conflicts between the missionaries and their successors, on the one hand, and blacks and whites on the other, their character and worth cannot be adequately appreciated and understood.
Pero, Albert and Moyo, Ambrose M., eds. Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, Minneapolis: Augsburg Publishing House, 1988.
Pertorius, Hennie. "'White' South African Ecclesiology." Missionalia 9:1 (April 1981): 18-32.	It is against the backdrop of the South African White churches being part of the West and its ecclesiastical tradition the theme White ecclesiology can be profitably explored. This must be done in light of the tension between the church as a human social institution and the church as having its origin in God's work through people. In all instances an examination of ecclesiology should never set out to grind any axes. It should rather endeavor to explain a situation and to remind those who belong to the church what this ecclesia is all about, what it should be and continually challenge it to obedience and commitment to its Lord. Thus solidarity with the church is presupposed--a type of solidarity or tempered agitation and holy grief and indignation which the prophets of Israel often exhibited.
Peters, Ken. "Touching the Mystical Heart of Islam." Evangelical Missions Quarterly 25:4 (October 1989): 364-69.	A different approach is needed to reach Muslims who practice a simple Islam of the heart (mystical or folk Islam). The author believes that we could achieve positive results if we placed more emphasis on reaching them through a more mystical signs and wonders approach.
Phiri, Isabel Apawo. "Doing Theology in Community: The Case of African Women Theologians in the 1990s." Journal of Theology for Southern Africa 99 (November 1997): 68-76.	Although African theology emphasizes the contextualisation of the Christian gospel within African culture, it has neglected African women's issues. Women's experiences of God are assumed to be the same as those of men. This is not the case. As Oduyoye has argued, it is now the responsibility of African women to make it clear that although we live on the same continent, the experiences of women in religion and culture are different from those of men. It is therefore no longer acceptable to claim that when African men are writing African theology, they are speaking on behalf of all Africans. This article introduces and explores issues in African women's theological development, focusing on women who belong to the Circle of Concerned African Women Theologians (inaugurated in Accra, Ghana in 1989).
Pieterse, H. J. C. "Contextual Preaching: To Gerhard Ebeling on His Seventieth Birthday." Journal of Theology for Southern Africa 46 (March 1984): 4-10.	Innumerable factors contribute to the context of the theologian --ecclesiastical, cultural, social, political and economical factors. No one who wishes to interpret the message of the Bible is free of these influences--he cannot dissociate himself from his particular context. In view of this, the following thesis on preaching may be formulated: All preaching is contextual. Contextual preaching is preaching in which text and context co-determine the message that is being conveyed. This implies that context is constitutive in the homiletic process. Only when the preacher proceeds from the context, can his sermon reach the present situation of his congregation in a meaningful way. How can God's Word as understood in our context come into its own in the sermon? Gerhard Ebeling's' hermeneutical theology has achieved much in furthering a scientific understanding of the movement of God's Word from the biblical text to a living proclamation in the present context. I should like to pursue the implications flowing from this for the particular situation of the contextual preacher in South Africa.
Pityana, Barney. "Black Theology." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 173-83. Maryknoll, NY: Orbis Books, 1994.	The language of Black Power in South Africa was much more muted than Cone's in the US, given the more oppressive conditions prevailing then. What Black theology in South Africa sought to do was to reflect on and interpret the faith in the light of the black condition. The major concerns and methods of South African Black theology included analysis of the political situation, the denunciation of racism, especially racism in the structures of the church, and a reinterpretation of aspects of Christian doctrine, especially the role of culture, concepts of God and Christology. Black theology saw itself as a movement for the mobilization of black people within and outside the churches. Many blacks were steeped in the conservative and authoritarian traditions of the church; many were too afraid to challenge the teachings of the church in fear of being excluded from the mainstream of the church; others could not risk the consequences of political action through Black theology. The task of Black theology, therefore, continued to be directed at building a mass movement, and yet without alienating the mass of the opinion-formers in the black church and by finding allies among the white radical Christians.
Pobee, John S. "African Theology and Proclamation of the Gospel in Africa Today." In All Africa Lutheran Consultation on Christian Theology and Strategy for Mission, ed. Alison Bares, 165-171. Geneva: Lutheran World Federation Department of Church Cooperation, 1980.
Pobee, John S. "Healing--An African Christian Theologian's Perspective." International Review of Mission 83:329 (April 1994): 247-55.	Author defines self in terms of African, Christian, and theologian as foundation to exploring issues related to healing in the AICs and the healing ministry of the church around the world. Concludes; the yearning for churches to exercise healing powers in Africa has an important message for mission studies: missions and missionaries cannot occupy a methodological limbo in which they ignore the hopes and fears of the peoples to whom they address themselves. Missions must be set in the context of African cultures. Thus the criterion of success in mission will be the local significance of the activity of mission. But that should also contain a challenging dimension of the gospel, offering also a humble but trenchant critique on its cultural beliefs of illness and health, in short a transformation of the culture.
Pobee, John S. "Political Theology in the African Context." Africa Theological Journal 11:2 (1982): 168-75.	Political theology is used to bring theological insights to bear on world problems, here in the African context.
Pobee, John S. "Relationships to Ideologies and Non-Christian Religions." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 133-40. Minneapolis: Augsburg Publishing House, 1988.	Let us pull together the threads vis-a-vis relationships to ideologies and non-Christian religions. As these ideologies and religions live willy-nilly in one world which God created, Christians have no choice but to be in this one world with them. Such a coexistence is impossible if the church adopts a superior attitude-humility on the part of the church is a must. Second, dialog becomes the style of the church: openness to others and openness about the outcome of such dialog and tolerance, which demands full measure of realism about the particularity of existing religions and critical thinking. This means serious and candid interfaith dialog which takes seriously the people as adherents of their religion and ideology and is willing to be vulnerable. That is the only way forward.
Pollitzer, Ph. "Ancestor Veneration in the Oruuano Movement." Missionalia 12:3 (November 1984): 124-28.	Today the Oruuano Movement may be characterized as being the Evangelical-Lutheran Church for the Herero in Namibia. It belongs to the Ethiopian type of Independent churches and allows its members ancestor veneration without reservation. It draws (in practice, rather than in principle) its membership almost exclusively from the Maharero faction of the Herero nation with the Mbanderu having their own church, the Church of Africa, which came into existence after political rivalries with the Maharero, and the Zeraua mainly staying faithful to the Evangelical Lutheran Church. This short article focuses on the phenomenon of ancestor worship in the Oruuano. How does it manifest itself? Which role does it play in the devotion and life of the movement?
Pretorius, Hennie. "The New Jerusalem: Eschatological Perspectives in African Indigenous Churches." Missionalia 15:1 (April 1987): 31-41.	In our attempt to discover eschatological perspectives in AICs, it is helpful to make a clear distinction between the explanatory theories and insights of scholars on the one hand, and the self understanding of these churches on the other. We shall trace whether empirical research (albeit of a very limited scope) bears out the generalized conclusions on the role of eschatology in these churches. To facilitate this investigation, we shall first survey some of the literature that contributes significantly to the understanding perspectives on eschatology in AICs. After this the results of research in which members of these churches responded, will follow. Finally conclusions will be drawn, relating the particular (the Transkeian sample) to the universal (the movement in Africa at large).
Priest, Jr. Doug. "Do the Maasai Know God? An Exercise in Cultural Exegesis." Africa Theological Journal 20:2 (1991): 81-88.	Utilizes cultural exegesis (parallel to biblical exegesis in terms of tools and methodology) to explore the traditional Maasai concept of God. Concludes that the Maasai do have knowledge about God--the same God the Christians know.
Randall, Frances. "African Proverbs Related to Christianity." In Mission Trends No 3: Third World Theologies, ed. Gerald H. Anderson and Thomas F. Stransky, 181-89. New York: Paulist Press, 1976.	When a team of African Christian undergraduates and teachers at colleges in Kenya collected unwritten Kenyan traditional proverbs and studied them beside the Christian Scriptures they discovered, "It's all here, Christianity is all here." Reporting on the project, Sister Frances Randall says that as they became aware that "the most expressive proverbs had myriad correlations in the message of Christ . . . the realization dawned that the Christian faith had to assert both a fulfillment of the past and must emerge as something entirely new." Such proverb/scripture correlation--"Even an ant can hurt an elephant"/"Let anyone who thinks he stands take heed lest he fall" (I Cor. 10:12)--is being used now in religious education to incorporate African experience into Christian tradition with greater meaning and appreciation for both.
Reyburn, William D. "African Myths." Practical Anthropology. 16:5 (September-October 1969): 193-200.	Purpose is to illustrate some of the kinds of myths found in Africa, including 1) explanatory myths and 2) validating and integrating myths.
Ross, Kenneth R. "Crisis and Identity--Presbyterian Ecclesiology in Southern Malawi, 1891-1993." Missionalia 25:3 (November 1997): 375-91.	African theologies that relate Christian faith to traditional culture have, not really influenced the life of African churches. This is because these theologies have often ignored the concrete circumstances of the believing communities. The history of Christian communities In Africa could be used as a source for doing theology. The author uses four 'moments of truth' in the life of the Blantyre Synod of the Church of Central Africa Presbyterian (CCAP), to show how the ecclesiology of this Malawian church developed through its response to these crises. The crises are 1) the -imposition, of colonial rule in the 1890s; 2) the Chilembwe Rising of 1915; 3) the formation of the Federation of Rhodesia and Nyasaland in the 1950s; and 4) the breaking of the Banda dictatorship in the 1990s. This offers African theologians much promising material for 'drinking from their own wells' in theological construction.
Ross, Kenneth R. "Current Christological Trends in Northern Malawi." Journal of Religion in Africa 27:2 (1997): 160-76.	There is a strong need to have a clearer picture of 'grassroots' Christology, i.e. of how ordinary people understand the identity and meaning of Jesus Christ. The life and worship of the people of God is always an important formative factor in theological reconstruction. It is a necessary source for the theological task required in Africa today. The aim of the project outlined below is to make that source more readily accessible within the Malawian context. We may venture the confidence that, as Charles Nyamiti has written, 'Serious scientific research of (Christology) in African Christian communities would reveal authentically African Christologies from which all could profit in many ways." In order to make a small contribution to such I serious scientific research the present study has focused on popular Christology in northern Malawi. The contemporary experience of the Christian community appears to have attracted little in the way of systematic study. The present Christological inquiry may be regarded as an early foray into a field which, hopefully, will soon be occupied by a formidable regiment of well equipped scholars.
Ross, Kenneth R. "Doing Theology with a New Historiography." Journal of Theology for Southern Africa 99 (November 1997): 94-98.	"Two Africas" have recently emerged: the Africa in which the Christian faith has grown explosively, and the Africa of political and economic disasters. These "two Africas" rarely meet. The two stories are told with little attempt at integration. However, whatever approach other critics may take, to the Christian theologian it is intolerable to understand reality in terms of two histories. Taking account of the empirical reality of Christian faith in Africa must be a "One history" enterprise if it is to have theological integrity. It will have to refuse to be confined to the "economy of affection" where Christianity is readily acknowledged to have a place. It will insist on considering the experience of Christian faith only in the total historical context of believers. It will squarely face the scandal that the continent of most spectacular Christian advance in the twentieth century has been the site of the most marked political disintegration and the most dismal economic collapse. It is time for theology in Africa to be earthed in history.
Ross, Kenneth R. "You Did not Dance: Reflections on a Theology of Recreation in the African Context." Journal of Theology for Southern Africa 82 (March 1993): 45-53.	The fact that Africans have found the western brand of Christianity to be wanting at the point of embracing all of life and filling the whole day raises far-reaching theological questions. Is it, in fact, theologically correct to conceive of the Christian life in terms of narrowly conceived religious activities and the observation of certain taboos? Is the African instinct not quite sound when it looks to the Gospel for a much broader renewal of human life? Does God's purpose that humanity should reflect the divine image and have dominion over all the earth not call for an expression of faith that extends to every dimension of human experience? Daneel mentions daily work and physical needs. Others have considered illness and healing, communal life, solidarity with the ancestors, problems of witchcraft. Here we are concerned to give some theological attention to the whole of the lighter side of life which we may generally classify as recreation. In seeking to construct the outlines of a theology of recreation we will consider creation, redemption, and the final consummation.
Salamone, Frank A. "Continuity of Igbo Values after Conversion: A Study in Ritual and Prestige." Missiology 3:1 (January 1975): 33-43.	How do ethical values and living change after conversion to Christ?
Sales, Richard and Liphoko, Jacob. "Emerging Grassroots Theology in Botswana." International Review of Mission 71:282 (April 1982): 161-71.	Describes the development of the Botswana Theological Training Programme (BTTP), an extension education program, including an unexpected result of God's work among the people of a grassroots African theology. "Certainly what we were and are finding is that when the Gospel meets a person and that person is encouraged to engage the whole of himself or herself with it, something dynamic and new develops. Some insights are crude; others enormously comprehensive; and like a person's faith they grow and change before our eyes. At first we thought we ought to write down what we had found, but the sheer volume of material overwhelmed us. Because Botswana is in a state of rapid social change, and because our students themselves change and develop new insights we realized that to try and draw a line and say, "This is what People's Theology in Botswana is", would be wrong by the time we had written it."
Sankey: Paul J. "The Church as Clan: Critical Reflections on African Ecclesiology." International Review of Mission 83:330 (July 1994): 437-49.	There is a general consensus among African theologians on the need for a genuine incarnation of the gospel on their continent. The gospel must impregnate every aspect of African culture, both at its more visible level institutions such as the family, law and customs--and the deeper levels of values, philosophy and world view. Much has been written on the need for such an African Christian theology, less on its content. It would seem, however, that two of the potentially fruitful areas of encounter between the gospel and African culture are a Christology of Jesus as "Proto-Ancestor," the mediator of divine life to his descendants, and the church viewed as clan, a people drawing life from its common ancestor. This article will treat the second area, considering the positive contribution that the church-as-clan can make to ecclesiology as well as some of its limitations.
Sanneh, Lamin. "Christian Mission in the Pluralist Milieu: The African Experience." International Review of Mission 74:294 (April 1985): 199-211.	Posits that the success in missions in Africa is due to the vernacular achievement in missions--that enabling people access to the Bible in their own languages has resulted in Christian missions being instruments of pluralism (cultural and religious) . Through the process of vernacularization, mission infused a spirit of stimulus and conservation which laid the foundation in the African church for its contemporary pluralistic experience.
Sarpong, Peter K. "Asante Christology." Studia Missionalia 45 (1996): 189-206.	Asante Christology combines in Jesus, in a superlative way, all the qualities of all the good ancestors and, for that matter, human beings, but he is all that in a way that we can simply not imagine. The name Jesus indicates a person with whom human beings may enter into covenant or communion in any place and at any time, one who is supreme, superlatively great, unsurpassable in majesty, excellent in attributes, stable, unchanging, constant, reliable, one who is truthful, all-knowing, one whose goodness is inexhaustible, one who has no enemies--the greatest possible ancestor imaginable.
Sarpong, Peter K. "Emphasis on Africanizing Christianity." In 32 Articles Evaluating Inculturation of Christianity in Africa, ed. Teresa Okure, Paul van Thiel, et al. 105-111. Kenya: AMECEA Gaba Publications, 1990.	Some time this year, [1975], as part of the celebrations of the feast of St. Thomas Aquinas, the Pax Romana [Association in Ghana] invited me to speak on the above topic. The talk was 'an innocent one', with no intention to offend; nor did it contain any original thought. Yet, the outcry raised against it was incredibly out of all proportion to my supposed guilt. This was the result of the sensationalization of some of the points I made, by some people and by the papers, especially, The Standard. Some laymen, but especially priests and sisters who had not directly heard me, basing themselves on newspaper reports on the lecture, tried and condemned me, without allowing me to make my plea. Only one man, Mr. Aaron Ofori-Attah, was kind enough to write and subsequently listen to me. He was satisfied that I was innocent. The rest put me before the 'firing squad'. I need a coup de grace. So, I publish verbatim as far as I can remember, as the first half was delivered from notes--"the forbidden" words I dared to pronounce.
Sawyerr, Harry. "What is African Theology?" Africa Theological Journal 4 (1971): 6-24.	We would say that, certainly within the last thirty years, with the development of nationalism and the collateral dissemination of the unclear term 'African personality' and its French counterpart negritude, the Church in Africa is faced with a claimant demand for an interpretation of the Christian faith in a sanguine hope that such an interpretation when produced would provide a means of bringing home to Africans, the truths of the Christian Gospel in an idiom related to the African situation. The article probes the issues involved.
Schoffeleers, Matthew. "Black and African Theology in Southern Africa: A Controversy Re-Examined." Journal of Religion in Africa 18:2 (1988): 99-124.	In this paper, we shall be concerned with two theological traditions, African Theology and Black Theology, which are both representative of black interests, but which appear to stand to each other in a kind of uneasy and ambiguous, if not hostile, relationship. We will examine the possible causes of that ambiguity and the way it is interpreted by the theologians concerned. It is hoped that this will give us a better grasp not only of the aims and objectives of these two theologies, but also of their social and historical setting. Since not everyone will know what is meant by African Theology and Black Theology, we will first describe in the briefest possible way what each of them stands for.
Schoffeleers, Matthew. "Folk Christology in Africa: The Dialectics of the Nganga Paradigm." Journal of Religion in Africa 19:2 (1989): 157-83.	The article discusses the question why and how Christ is conceived of as a nganga: what parallels and contrasts do people perceive between one and the other, and in what sense are Christ and the nganga considered to be transformations of each other? To answer that question we shall begin by briefly describing what the nganga role consists of and how it has been interpreted in anthropological literature. Following this, evidence will be provided from different parts of Africa to the effect that not only Christ but also the Christian pastor is frequently regarded as an alternative nganga. To complete our overview we shall also pay explicit attention to the reverse side of this process and show how the nganga role is being Christianized and occasionally even christified. It is hoped that by so doing we shall be able to identify some of the contrasting notions which, together, account for the dialectical character of African folk Christology.
Schoonhoven, E. Jansen. "The Bible in Africa." Exchange 9 (April 1980): 1-48.	Per the title; also explores African realities in light of the Bible (dreams, witchcraft, funerals, ancestors, ATRs, proverbs, freedom and liberation, men and women). Has a final section on evangelicals in Africa.
Schrag, Rhoda M. "Kimbanguist Beliefs Taught in Zambia: Law, Jesus Christ, Simon Kimbangu, A study of the Lusaka Congregation." Mission Focus: Annual Review 2(1994): 105-21.	In this study, the author centers on three questions that keep recurring in sermons and in conversations with people: (1) What must a person do to be saved, to inherit eternal life? Along with this, a corollary: What place does the law (Ten Commandments and Kimbanguist prohibitions) have in the life of the Christian? (2) What do Kimbanguists say about Jesus Christ? and (3) Who is Simon Kimbangu, apart from the historic founder of this church? He compares sermon statements in this Zambian congregation with the official statements of belief found in Diangienda-Kuntima's, their leader's, "Essence of Theology"' and checks whether church members affirm the beliefs of local church leaders, and whether church leaders themselves agree.
Schwartz, Glenn J. "It's Time to Get Serious about the Cycle of Dependency in Africa." Evangelical Missions Quarterly (29:2): (April 1992): 126-30.	In a word, I believe the issue centers around dependence on foreign funding and, sometimes, decision-making. In some cases, the church receives a form of Christianity that can he reproduced, while in others it does not. Wealth and poverty seem to have very little to do with breaking dependency, experiencing self-reliance, and creating an indigenous missionary movement. Aren't many churches in Central and East Africa still awaiting their own reformation and indigenization? When believers in this part of Africa make the Christian movement their own, they will more effectively join other non-Western churches in cross-cultural evangelism. May that day happen before the two forces representing a major challenge to Christians in Central and East Africa-Islam and Western materialism---overtake a dependent, paralyzed Christian movement.
Sengwe, Ngoni. "Identity Crisis in the African Church." Evangelical Missions Quarterly 17:3 (July 1981): 91-99.	The independent churches are an outgrowth of the desire for a more African and a less Western expression of faith and life. There is still time to encourage faithfulness to Scripture by building relationships of trust and respect.
Setiloane, Gabriel M. "Theological Trends in Africa." Missionalia 8:2 (August 1980): 47-53.	For us in South Africa I see a development in the immediate future which is going to be an analysis of ourselves as to why we feel and react as we do on the issues of evil and the powers of evil in community life. But there will be another ingredient to it all. That I dare to suggest will be our African Personality, our Negritude which we shall call Black Consciousness, which will be adding the dynamism and daring and drive to it all. So I see us moving more and more towards doing African Theology in the next two decades and applying it to our situation. I suspect and pray and hope that as we move in that direction, we might be also used by God to make a contribution which I feel we are the most suitably placed Black people on the continent and in the world to make, viz.: in the area of Christian social ethics from the perspective of African theological understanding and presuppositions.
Setiloane, Gabriel M. "Where Are We in African Theology?" Africa Theological Journal 8:1 (1979): 7-14.	Setiloane has provided a brief historical survey of the birth of African Theology, and how that theology got an international recognition. He sees the legitimacy of African Theology as coming from its unique historical, social, cultural, spiritual, and geographical backgrounds.
Setiloane, Gabriel M. "Where Are We in African Theology?" In All Africa Lutheran Consultation on Christian Theology in the African Context, Gabarone, Botswana, October 5-14, 1978, comp. and ed. Alison Bares, 15-23. Geneva: Lutheran World Federation, 1979.	Content-wise I believe we have now established the legitimacy of the African claim to a unique and different theological point of view within the Ecumenical Christian Community because of their cultural, geographical, spiritual, social and temperamental background. We have not contributed a little to the modern acceptance in World theological circles to the view that Theology can only be, and is done only, in context. Because Theology is a verbalization of experience of the Divinity at work, difference in environment means different experiences of this One and all-pervasive Divinity at work, and therefore different verbalizations of these experiences. It has now become accepted even by the WCC-Faith and Order that it scandalously blasphemous to attempt to house all the experiences of Divinity at work in the world under one Theological umbrella. Areas African Theology has already made contributions include 1) African myths of the origin of things; 2) human community; and 3) African concept of divinity. The next area needing attention is African Christology.
Shank, David A. "Mission Relations with the Independent Churches in Africa." Missiology 13:1 (January 1985): 23-44.	Shank provides an overall Africa-wide survey of the approaches that have been made to African Independent Churches (AICs) in the last quarter century by older churches or expatriate agencies. In his conclusion he begins the important process of establishing some of the guidelines that should inform the new missiology we need in this field.
Shank, David A. "What African Indigenous Churches Can Teach Western Churches." Mission Focus 13:1 (March 1985): 5-8.	In this article a number of characteristics of AICs from which Westerners can learn are explored: the concept of use of power, importance of the themes of liberation and spiritual combat, contextualized interpretations of Scripture, divine mystery, and importance of laity in a community of spiritual gifts. Further study and mutual sharing will uncover other learnings.
Shenk, Calvin E. "The Ethiopian Orthodox Church: A Study in Indigenization." Missiology 16:3 (July 1988): 259-78.	The Ethiopian Orthodox Church is a fascinating study in indigenization. Its deep rootage in the lives of the people is evidenced by the way in which the Church has been preserved since the fourth century in spite of repeated threats from enemies within and outside of Ethiopia. The church has Christianized important aspects of Old Testament and Hebrew culture as well as certain remnants of primal religion. It adapted beliefs and symbols which reflected and reinforced African traditions, and either absorbed or transfigured that which suited its purposes. The Ethiopian Church is an indigenous church, not an indigenized one. The process of its indigenization is described and important lessons from this rather natural development are identified that help in understanding the importance of critical contextualization. The successes and failures of the Ethiopian Church provide perspective for contemporary attempts at contextualization.
Shorter, Aylward. "Christian Healing and Traditional Medicine in Africa." Kerygma 20 (1986): 51-58.	The task of building truly therapeutic communities centered on the healing power of Christ is the most difficult option of all. This task may become easier according to the measure in which due recognition is given to integral healing in the Church's ordinary life. It is in that context that the sacraments, and especially the Eucharist, have to be celebrated. The healing gifts of individuals must also be integrated into the pastoral practice of the Church, as well as pilgrimages to centers of healing. Finally, the pastoral care of the sick, in the light of a Christology centered on the divine power to heal, cannot be content with a Church involvement in medical treatment and health care alone. A seriously organized pastoral care of the sick must aim at giving people a foretaste of the transcendent wholeness proclaimed and inaugurated by Christ, sharing with them something of the joy, the certainty and the security of Heaven.
Sicard, S. V. "Traditional Initiation and Christian Confirmation." Africa Theological Journal 10:3 (1981): 38-53.	This paper sets out simply to draw attention to just one example of how in the missionary situation, confirmation was made relevant. A careful study of the materials would undoubtedly reveal how the Church throughout the ages has contextualised, or to use a theological term, "incarnated," confirmation in the different situations in which it was at work.
Spindler, Marc R. "Theological Developments in Madagascar." Exchange 12 (September 1983): 1-43.	Explores and evaluates theological trends in Malagasy theology from an ecumenical perspective.
Sundermeier, Theo. "Death Rites Supporting Life: The Process of Mourning in Africa." Africa Theological Journal 9:3 (1980): 50-64.	The example of mourning rites is used to explore the effect of the rites on the individual; we are, so to speak, looking for the feedback. It starts from the conviction that even in the so-called "small scale societies", in which the feeling of solidarity is much stronger than in the Western large scale societies stamped by individualism and secularization, the individual is not just absorbed by the society but has a unique value and experiences loss and grief, joy and happiness as every Westerner does, although molded by his culture and religion he expresses his feelings in a different way.
Sundermeier, Theo. "Unio Analogica: Understanding African Dynamistic Patterns of Thought." Africa Theological Journal 11:1 (1982): 36-62.	Describes in general terms African world view and focuses in particular on belief in God, ancestors, and magic.
Sundkler, Bengt. "Towards a Christian Theology in Africa." In Readings in Dynamic Indigeneity, ed. Charles H. Kraft and Tom N. Wisley, 493-515. Pasadena, CA: William Carey Library, 1979.	Sundkler suggests specific areas for theological consideration in Africa. He intimates that Africa has a theological contribution to make precisely because of her "Africanness." In fact, it is that "Africanness" that will bring out some of the richness imbedded in Hebrew theological perspectives but lost in the process of translation. Sundkler suggests that theologians in Africa must start with the fundamental facts of the African interpretation of existence and the universe. He admits there is a high risk of heresy and spiritual stagnation. But the opportunities for Africa and the Church at large are tremendous. For this reason he sees the need for a greater emphasis on training and leadership development in the African Church. Perhaps if we apply these ideas carefully a proper mix can be achieved that will point the way toward greater theological indigeneity wherever the gospel of Christ is preached.
Swanepoel, F. A. "Popularising Theology." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, 223-236. Pretoria: Human Sciences Research Council, 1994.	Swanepoel explores the need for and ways to popularize theology in the South African context. Up till now, this important challenge has not been addressed adequately despite attempts by universities, churches and bible schools. There are a number of problems: distrust between theologians and ministers, churches and universities, problems regarding standards, contents, presentation, marketing and the diversity of possible target groups. A scientifically sound scenario must be set, goals formulated and action plans drawn up. Thorough research regarding the target, groups and their needs; ways of popularizing theology and methods and modes of conveying popularized theology must be undertaken. In order to be successful, popularizing theology must be a team effort based on sound, interdisciplinary research, preferably coordinated by a scientific society. The intention of this paper is not to give a blueprint of these aspects but to put the basic questions on the table which can lead to further investigation, the setting of basic guidelines and finding a departure point for popularizing theology in a cooperative and coordinated way, satisfying both the public demand and theologians' desire.
Swanepoel, Francois A. "Popularising Contextual Theology." Scriptura 45 (1993): 67-78.
Takona, Lilly A. "Strategies for Muslim Evangelization." Africa Journal of Evangelical Theology 15:1 (1996): 55-69.	Muslims are the largest and fastest growing segment of non-Christians in the world today. Much has been written about evangelistic strategies in order to be more effective in evangelizing the Muslims. Lilly Takona suggests various approaches that are helpful in making Muslim evangelism more effective.
Tappa, Louise. "The Christ Event from the Perspective of African Women." In Third World Women Doing Theology: Papers from the Intercontinental Women's Conference, Oaxtepec, Mexico, December 1-6, 1986. ed. Virginia Fabella and Dolorita Martinez, 173-77. Port Harcourt, Nigeria: Ecumenical Association of Third World Theologians, 1987.	What is Christology? The task. of Christology is to work out the full meaning of the reality of the Christ-event for humankind. We have many methods at our disposal for working this out. But it can be said here that the prevailing method within the churches is always the doctrinal approach. We are supposed to adhere to the "articles of faith revealed by God" if we are Catholics, and to take the whole Bible as "Word of God" if we are Protestants. Unfortunately, this often means that Christ is reduced to a sublime abstraction. I would propose another procedure, one that is much simpler, but not less Christological. It simply amounts to contemplating and thinking of Christ in relation to our situation and our praxis. To do that I am going to put more emphasis on the praxis of Jesus himself, even though I will occasionally also refer to his teaching. It seems to me that the fundamental question we must answer is the following: in the socio-political, socio-economic, socio-cultural, and socio-religious context of Third World countries in general and of Africa in particular, what does confessing Christ mean for the African woman? As I emphasize below, it is, a matter of the Christ of history and not the Christ of dogma.
Tarus, Abraham. "Music in Christian Worship." Africa Journal of Evangelical Theology 15:2 (1996): 114-127.	Following is an excerpt from the Theological Advisory Group (TAG) book, 'Worship Guide: How to Improve Worship in the Africa Inland Church." Each topic in this book includes three sections: Africa Inland Church Belief and Practice, Biblical Teaching, and Practical Suggestions, how to improve a particular aspect of worship.
Thomas, Linda E. "Constructing a Theology of Power: Lessons from Apartheid." Missionalia 25:1 (April 1997): 19-39.	This article develops a prolegomenon for a constructive theology of power by using anthropological theory and method to analyze the St. John's Apostolic Faith Mission Church in Guguletu, Cape Town. Special attention is given to the symbol systems used in worship and healing services to reorient the members' social reality. The article contends that AIC members construct rituals for survival and self-invigoration within life-threatening social, economic and political structures. It argues that AIC members produce 'hidden transcripts' (James Scott) or ritual acts of contestation to formulate a theology of power embedded in their life experiences. Ritual is a vehicle used to create a transformative theology of power as a form of 'infrapolitics' that fights against the physical, social, and economic structures that cause death.
Thomas, Norman E. "Evangelization and Church Growth: The Case of Africa." International Bulletin of Missionary Research 11:4 (October 1987): 165-70.	Overview of the phenomenal growth of the African church; this article examines seven factors which gave rise to the growth: 1) holistic mission; 2) spontaneous witness; 3) indigenous leadership and the missionary role; 4) the self-supporting church; 5) church planting a priority; 6) the web of community; and 7) prayer and liturgy.
Thomas, Norman E. "Images of Church and Mission in African Independent Churches." Missiology 23:1 (January 1995): 17-29.	African independent/indigenous churches (AICs) are integral to the mainstream of Christianity, rather than an aberration. This article is an analysis of the images of church and mission of AICs of the Pentecostal/prophet-healing type--many of which provide a renewed emphasis on apostolic church images. Six images of the church are described with illustrative cases: the church as Mt. Zion, the church as the place where the Spirit dwells, the church as diverse gifts but one Spirit, the church as a place of power to protect and heal, the church as a disciplined community, and the church as the deliverer from poverty. Four images of mission follow: experiencing the Spirit's power, commissioning all believers for mission, healing, and restoring God's creation.
Tiénou, Tite. "Biblical Foundations: An African Study," Evangelical Review of Theology 7:1 (April 1983): 89-101.	This is an exercise in how the Bible should be taken to lighten our path in our task of developing theologies in context. It is my conviction that this could be applied to every single area of theology. First, we should deprogram our hermeneutics so that we don't only see in the Bible what our hermeneutical key tells us is there. This will help us reduce the effects of our pre-understandings. Secondly, we should read the Bible with the purpose of gaining new understanding. Thirdly, we should see how this affects our total context.
Tiénou, Tite. "Biblical Foundations for African Theology." Missiology 10:4 (October 1982): 435-48.	The personal nature of God is important to the African context since traditionally many African religions have posited a Deus absconditus, Rather than a presentation of theology in abstract terms, Professor Tienou stresses the need for an evangelizing message which shows God present and interacting with his people in the world.
Tiénou, Tite. "Christianity and African Culture: A Review." Evangelical Review of Theology 3:2 (October 1979): 198-205.	Review of Mbiti's article (Evangelical Review of Theology 3:2 (October 1979): 183-197) by focusing on developing a theology of culture. Critiques Mbiti for remaining too general, and notes that his 15 item agenda would have better served as the focus of his entire discussion.
Tiénou, Tite. "Indigenous African Christian Theologies: The Uphill Road." International Bulletin of Missionary Research 14:2 (April 1990): 73-77.	I propose to examine here the problems and the prospects of developing indigenous African Christian theologies. First, I place African theology in historical perspective by looking at the context of its birth. Second, I focus on the contours of African theology--its nature and contents. Third, I look at the challenge for the future. The question of African theology cannot be separated from the issue of. theological education. No serious discussion of African theology can therefore afford to ignore the contextualization of theological education I consequently deal with the challenge for the future in light of issues related to the contextualization of theological education.
Tiénou, Tite. "Recapturing the Initiative in Theology in Africa." Evangelical Review of Theology 11:1 (January 1987): 152-156.	The primary objective of this paper is to help evangelicals understand the current status of theology in Africa and its implications to fulfilling the Great Commission, and to suggest correctives which are needed. It focuses on the question: How shall we, African evangelicals, recapture the initiative? The title of the present essay suggests that the matter is not yet settled. Consequently, it shall be our purpose to answer the following three questions: How was the initiative lost? What have been the effects? and How can evangelicals recapture it? The exhortation 'the church must become the center of theological instruction and discussion' will find spontaneous echo in any third world situation.
Tiénou, Tite. "The Church and its Theology." Evangelical Review of Theology 7:2 (October 1983): 243-246.	The Church's theological task in Africa today is to develop a functional theology which is faithful to God's revealed Word. Without such theology the Church becomes anemic and may be paralyzed. My purpose in this brief paper is not to pontificate a theology for us but rather to explore some of the obstacles which need to be overcome before we can develop a truly functional Evangelical theology (no! Evangelical theologies) in Africa. Central to the entire endeavor is the matter of hermeneutics which will be treated in the second part.
Tiénou, Tite. "The Church and Its Theology." Perception 20 (April 1982): 1-4.	The Church's theological task in Africa today is to develop a functional theology which is faithful to God's revealed Word. Without such theology the Church becomes anemic and may be paralyzed. My purpose in this brief paper is not to pontificate a theology for us but rather to explore some of the obstacles which need to be overcome before we can develop a truly functional Evangelical theology (no! Evangelical theologies) in Africa. Central to the entire theological endeavor is the matter of hermeneutics which will be treated in the second part.
Tiénou, Tite. "The Church in African Theology: Description and Analysis of Hermeneutical Presuppositions." In Biblical Interpretation and the Church: The Problem of Contextualization, ed. D. A. Carson, 151-165. Nashville: Thomas Nelson, 1984.	Since the expression 'African theology' can be all-inclusive and meaningless, it may be of value to begin this study by defining the boundaries of the present investigation. The scope of this paper is limited to theological statements concerning the church in sub-Saharan Africa but not including South Africa. Our scope is further limited by the fact that we are examining here only published documents on the topic of our investigation. In the case of Africa, this is rather unfortunate because much of our theological creativity is in oral form--in songs, sermons, and rituals. This presentation would have been strengthened with studies of some of these non-written theologies. Alas, I did not have the possibility of conducting field research while preparing this paper. Nevertheless, I will be satisfied if this study contributes, in any way, to the understanding of the issues raised.
Tiénou, Tite. "The Right to Difference: The Common Roots of African Theology and African Philosophy." Africa Journal of Evangelical Theology 9:1 (1990): 24-34.	The purpose of this paper is consider the impact of historical developments on the quest for theological relevance in Africa. Specifically, the complex history inaugurated by the European factor in Africa is taken as the background for the present search for identity in the continent.
Tiénou, Tite. "The Theological Task of the Church in Africa: Where Are We Now and Where Should We Be Going?" East Africa Journal of Evangelical Theology 6:1 (1987): 3-11.	In the Byang Kato Memorial Lectures which I was invited to deliver in 1978 at ECWA Theological Seminary in Igbaja, Nigeria, I spoke on "The Theological Task of the Church in Africa" (subsequently published under that title by Africa Christian Press in 1982, as the first number in its "Theological Perspectives in Africa" series). I attempted to map out an evangelical theological strategy in Africa. I asked then, "How shall we African evangelicals fulfill our theological responsibilities in Africa?" The title of this present paper implies that the matter is not yet settled. I will first survey the current status of evangelical theological activity in Africa, then review what we have achieved since my earlier lectures, and finally suggest some appropriate directions for the future.
Tienou, Tite. "Themes in African Theology of Mission." In The Good News of the Kingdom: Mission Theology for the Third Millennium, ed. Charles van Engen, Dean S. Gilliland, and Paul Pierson, 239-43. Maryknoll, NY: Orbis Books, 1993.	The themes of mission theology will rise out of the following four movements. First, African Christians must craft a theology that deals adequately with the need to consolidate and secure the gains of Christian mission. Second, African Christians must be liberated from the complexes associated with African identity so that they can participate fully in the mission of the crucified and risen Lord. Third, in an age of religious crisis and confusion in the continent, African mission theologians must articulate reasons for continued focus on expanding the Christian faith. Fourth, African Christians will need to establish solid theological bases for dealing with the staggering socio-economic and political crises of the continent. The foregoing four movements provide the basis and context of the present reflections on African theology of mission. The themes sketched here are only illustrative of the kind of missiological reflection needed in Africa as we move into the third millennium. It should also be noted that they are not intended to present a coherent African theology of mission. Rather they offer one person's viewpoint on reflection on the good news of the Kingdom in an African setting.
Tiénou, Tite. "Threats and Dangers in the Theological Task in Africa." Evangelical Review of Theology 5:1 (April 1981): 40-47.	It would appear, as Dr. Kato repeatedly warned, that the major problem of Christianity in Africa is a theological one. A Church without a theology, or with a weak understanding of God and His Word, stands on quicksand. And yet African evangelicals, while they perceive the danger, seem so reluctant to engage in real theological work. But there are other dangers and threats to an evangelical theological task. In this article four are discussed: 1) mistrust of theology, 2) sacerdotalism, 3) an ahistorical faith and 4) denominational individualism.
Tiénou, Tite. "Which Way for African Christianity: Westernisation or Indigenous Authenticity?" Africa Journal of Evangelical Theology 10:2 (1991): 3-12.	African Christianity is doomed in the long term if it allows itself to be imprisoned either in westernisation or in indigenous cultures and religions. Both of these roads lead to irrelevance. The way forward for African Christianity lies in its ability to provide a thoroughgoing critique both of westernisation and of cultural authenticity, while developing creative solutions to the continent's staggering and multi-faceted problems. We examine the question before us first by looking at the lingering effects of a missiological tradition which equated Europe and the West with Christianity and civilization, and which 'missionised' peoples (especially Africans) with the lack of both. This will then lead us to an evaluation of the claim that in Africa the "ancestral is authentic. Same as EMQ 28:3 (July 1992): 256-63 article.
Tiénou, Tite. "Which Way for African Christianity: Westernization or Indigenous Authenticity?" Evangelical Missions Quarterly 28:3 (July 1992): 256-63.	African Christianity is doomed in the long term if it allows itself to be imprisoned either in westernisation or in indigenous cultures and religions. Both of these roads lead to irrelevance. The way forward for African Christianity lies in its ability to provide a thoroughgoing critique both of westernisation and of cultural authenticity, while developing creative solutions to the continent's staggering and multi-faceted problems. We examine the question before us first by looking at the lingering effects of a missiological tradition which equated Europe and the West with Christianity and civilization, and which 'missionised' peoples (especially Africans) with the lack of both. This will then lead us to an evaluation of the claim that in Africa the "ancestral is authentic. Same as AJET 10:2 (1991): 3-12 article.
Tlhagale, Buti. "Towards a Black Theology of Labour." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 126-34. Grand Rapids: Eerdmans, 1985.	Black theology is a direct, aggressive response to a situation where blacks experience alienation at political, economic and cultural levels. The symbolic value of the word 'black' is that it captures the broken existence of black people, summons them collectively to burst the chains of oppression and engage themselves creatively in the construction of a new society. Black theology is aimed at the liberation of the black people and hopefully that of whites as well. Whereas the term 'contextual theology' remains an evasive expression in so far as it accommodates the self-justification of the oppressing group, 'black' in black theology underlines the unique experience of the underdog. Black theology is a radical, purposeful deviation from Western theology. It is suspicious of a Christian tradition that accepts uncritically the economic and political institutions of the day. It resists the 'ossification' of Christian values couched in the idiom of the dominant group. If black theology is to talk meaningfully about Christian symbols, and how they affect the socio-economic conditions of the black people, it will have to grapple with the fundamental contradictions within present society. The starting-point of this paper is the laboring black people.
Tooke, J. V. "Toward Contextual Evangelism: The Case of Africa Enterprise." Missionalia 21:2 (August 1993): 124-37.	In 1992 Africa Enterprise (AE), an evangelistic organization aiding the church's task of reaching the cities of Africa, celebrated its 30th anniversary. This organization has struggled to define its evangelistic task in Africa in the rapidly changing context of African decolonization since 1947 and of the struggle against Apartheid in South Africa since 1948. The author has been part of this struggle here in South Africa and in this paper focuses on AE's experience in order to clarify some central issues in contextual evangelism.
Tsele, Molefe. "Ethics in Black Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 125-37. Maryknoll, NY: Orbis Books, 1994.	Given that there is no single school of black ethics, we begin with a survey of four models of doing ethics within the context of Black theology. Two models, those of Allan Boesak and Simon Maimela, originate from South Africa. The other two are those of the North American black theologians, James Cone and Enoch Oglesby. On the basis of this survey, an ethical proposal will be made which takes into account the issues raised by the experience of being black and oppressed. This model is informed by a liberation perspective, that uses the Kairos critique of traditional ethics.
Turkson, Peter and Wijsen, Frans Jozef Servaas, eds. Inculturation: Abide by the Otherness of Africa and the Africans: Papers from a Congress (October 21-22, 1993, Heerlen, the Netherlands) at the Occasion of 100 Years SMA Presence in the Netherlands. Kampden, the Netherlands: J.H. Kok, 1994.
Turkson, Peter. "Inculturation: A Biblical Perspective." In Inculturation: Abide by the Otherness of Africa and the Africans: Papers from a Congress (October 21-22, 1993, Heerlen, the Netherlands) at the Occasion of 100 Years SMA Presence in the Netherlands, ed. Peter Turkson and Frans Jozef Servaas Wijsen, 1-9. Kampden, the Netherlands: J.H. Kok, 1994.	Incarnation theology is the basis and the justification of inculturation; but, as such, inculturation 'concerns, in fact, the very methodology of biblical revelation in its realization". For, either, as Jesus of the Gospels, or, as the Word of God in the Old Testament, the Word of God does not come to us but through assuming the ways of expression of the different cultures. This makes Scriptures (the incarnation of the Word of God, not as Jesus of Nazareth, but, as Scriptures) a clear illustration of the inculturation agenda. And the consideration of Scriptures/the Bible, as an instance of inculturation, is the particular perspective in which I am supposed to treat the congress-theme: 'Inculturation: Abiding by the Otherness of Africa and the African'.
Tutu, Desmond. "Church and Nation in the Perspective of Black Theology." Journal of Theology for Southern Africa 15 (June 1976): 5-11.	Address given explaining the roles of church and nation from the orientation of Black Theology.
Ukpong, Justin S. "Contextualisation: A Historical Survey." The African Ecclesial Review (AFER) 29:5 (October 1987): 278-86.	The term "contextualisation" is a neologism coined by the Theological Education Fund in 1972 to express the process and practice of relating, the gospel message to the people's concrete life situation. It represents a new orientation in Christian practice and expression witnessed in this century. It arose out of the realization that all forms of Christian expression are tinted with the cultural context traits from which they originate. This has led to a positive search for new Christian expression forms that will consciously take seriously new cultural contexts with which Christianity comes in contact. Contextualisation is carried out in different forms particularly in the young churches: 1) liturgical adaptation, whereby local cultural elements like music and musical instruments are brought into the liturgy; 2) adaptation in ministry, whereby new concepts of ministry are evolved with inspiration from local cultural practice; 3) inculturation ion theology, which seeks new culturally relevant theological expression and 4) liberation theology, which challenges the injustice in social systems in the light of the Gospel, etc.
Ukpong, Justin S. "Rereading the Bible with African Eyes: Inculturation and Hermeneutics." Journal of Theology for Southern Africa 91 (June 1995): 3-14.	The general experience in Africa is that the traditional mode of the official church's reading of the Bible is not capable of responding adequately to the questions that African Christians are asking about their life in Christ and their experience with the Bible. Examples of the type of questions which inculturation hermeneutic seeks to wrestle with could be multiplied but they would eventually all come to this: how to make the word of God alive and active in contemporary African societies and in the lives of individual Christians within their socio-cultural contexts. The point has already been made that new questions have arisen about the Bible which cannot be answered by the present mode of reading the Bible. These questions come from a certain conceptual frame of reference and therefore demand a new mode of reading the bible that responds to that conceptual frame of reference. To be sure, what is demanded is not a return to a literal reading of the Bible, but a reading that would be critical in its own way paying attention to the African socio-cultural contest and the questions that arise therefrom. This paper seeks to analyze the methodology of this approach.
Ukpong, Justin S. "The Emergence of African Theologies." Theological Studies 45 (1984): 501-536.	Three major theological currents have emerged in Africa in the last two decades: 1) The oldest of these is African inculturation theology, simply referred to as African theology. Briefly stated, this theology is an attempt to give African expression to the Christian faith within a theological framework.; 2) South African black theology. This takes after the American black theology and aims at relating the gospel message to the social situation of segregation and oppression in which the blacks in South Africa find themselves, and 3) African liberation theology, which, though a late starter, having appeared only about a decade ago, is becoming very popular in most parts of Africa, with three subcurrents: a) one based on the indigenous socioeconomic system, b) one that takes after the Latin American model, and c) a third that involves a combination of elements from both approaches. Though young, these theologies unquestionably excel in terms of output. But in the mass of literature available, one must search long and hard to be able to find a single publication that provides a comprehensive picture of what the African theological grapevine looks like. This essay is an attempt to zero in on the main outlines of these theologies and analyze and evaluate them.
Utuk, Efiong S. "A Missiological Conspectus of Emergent Themes in African Christian Ethics." Africa Theological Journal 17:1 (1988): 48-71.	My modest goal is to analyze briefly and comment on the major themes in this genre of "African theology." Three broad questions guide the paper: 1) From what sources to African Christian ethical writers draw guiding principles? 2) How do they understand ethics in relation to culture and transformation? 3) How do they perceive social justice and power in relation to African political economy? Despite these questions, however, a conscious attempt is made to provide a balanced, "objective" understanding of this ethics rather than, tailor it to "fit" these questions and my experience.
van Butselaar, G. Jan. "Christian Conversion in Rwanda: The Motivations." International Bulletin of Missionary Research 5:3 (July 1981): 111-13.	Presents results from a research project as part of a workshop of the Theological College of Butare, Rwanda which used interviews and questionnaires to tap oral sources and gain understanding of the conversion process in Rwanda. Four findings are notes: 1) Conversion to Christianity in Africa is motivated by a mixture of spiritual, social, material, and personal factors; 2) Motivations that at first sight appear to have little relationship to the spiritual may, on closer examination, prove to have had a thoroughly biblical and Christian background; 3) Generally speaking, conversion is a process rather than a sudden experience; and 4) The social structure in a country plays an important role in conditioning the motives of conversion to Christianity.
van den Toren, Benno. "Kwame Bediako's Christology in its African Evangelical Context." Exchange 26:3 (September 1997): 218-232.	Describes and appreciates Bediako's appreciation of ATRs and ability to maintain a solid Christocentric stance. Seeks to ask whether this combination is possible.
Van Rheenen, Gailyn. "Cultural Conceptions of Power in Biblical Perspective." Missiology 21:1 (January 1993): 41-53.	Biblical interpretation always occurs within the ebb and flow of cultural currents. In no area is this more apparent than in the area of principalities and powers. Western missionaries, being children of the Enlightenment, find no place for what they consider "mythical" powers. Bultmann demythologizes them. Carr exorcises the demonic from Scripture. Berkhof believes that the powers exist only in the structures of society. The Kipsigis of Kenya, on the other hand, believe that principalities and powers are ancestral spirits and have no understanding of how powers infiltrate government, social, and bureaucratic structures. This article compares and contrasts these cultural conceptions to Paul's perception of principalities and powers in the book of Ephesians.
van Rooy, J. A. "The Image of Man in White Theology: Calvinist, Biblical, or Self-Centered?" Missionalia 9:2 (August 1981): 78-85.	Response to Maimela's article (see Missionalia 9:2 (August 1981): 64-77). Concludes: White Theology is a theological heresy. It is as distorted a view of Christianity as the ideas of Christianity that the prophet Mohammed picked up from the Christian sects which he encountered. It is a man-centred, self-centred theology,