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Although the arrival of the Bible in Africa has often been a tale of terror, the Bible has become an African book. This volume explores the many ways in which Africans have made the Bible their own. The essays in this book offer a glimpse of the rich resources that constitute Africa's engagement with the Bible. Among the topics are: the historical development of biblical interpretation in Africa, the relationship between African biblical scholarship and scholarship in the West, African resources for reading the Bible, the history and role of vernacular translation in particular African contexts, the ambiguity of the Bible in Africa, the power of the Bible as text and symbol, and the intersections between class, race, gender, and culture in African biblical interpretation. The book also contains an extensive bibliography of African biblical scholarship. In fact, it is one of the most comprehensive collections of African biblical scholarship available in print. This publication has also been published in paperback, please click here for details.
?It is Denise Ackermann?s work towards the humanity of all which prompted this particular collection of essays in her honour. The idea of honouring Denise with a Festschrift for her 70th birthday was first discussed in 2005 among members of the Cape Town Chapter of the Circle of Concerned African Women Theologians who met at Denise?s home at the time.? ? Editors
Ghanaian theologian Kwame Bediako presses all Christians to question their own theological commitments. He does so by rethinking Christian identity in light of cultural identity and the shortcomings of colonialism. Bediako's quest to be both African and Christian informs what it means to be Christian in a secularized Europe and North America. Far more than just chronological and biographical, Tim Hartman's analysis of the arc of Bediako's theology demonstrates that Bediako's vision of Christianity as a non-Western religion allows it to serve as a resource for World Christianity amid the exponential growth of Christianity in the Global South. Hartman points to how Bediako sidesteps the influence of Western thought by rooting African Christianity in a twin heritage of pre-Christendom patristic theology and precolonial traditional religious practices of Africa. Bediako expands the canon of theological resources available for Christians by eliminating the distinction between gospel and culture. Since there is no such thing as a pure theology for Bediako, culture itself becomes a source of divine revelation through the incarnation. Hartman's study of Bediako helpfully corrects inaccurate portrayals of African Christianity. The growth of African Christianity should not be feared, nor mischaracterized as narrow-minded or too conservative. Bediako asserts a polycentric understanding of the Christian faith based in grassroots theologies and the beliefs of actual Christians. While Bediako agrees that Christianity in Africa (and the Global South) is the future of the Christian faith, he rejects assumptions that the Christian faith needs to be yoked to political power. Instead, Bediako offers an alternative understanding of politics based on democracy and nondominating power. Both Bediako and the book offer a way forward in thinking about questions of religious pluralism. African Christianity has never known cultural hegemony as African Christians have always lived with Islam and African traditional religions. Bediako offers a theology of "Jesus is Lord" while appreciating the integrity of Islam and traditional African religions. In the end, the book presents an African Christian theologian who values--and does not simply reject--African traditional religions. Bediako believed that traditional African religions, far from being demonic, served as evangelical preparation for the Christian faith and as the substructure of African Christianity, and that African religious imagination was the foundation for the Christian faith worldwide. As Hartman shows, the more distinctively African Bediako's Christianity became, the more suited that theology became for the world.
The meaningful juxtaposition of academics (“experts”) with the day-to-day lives of nonacademics (“nonexperts”) has animated Gerald O. West’s work from the beginning. Seeking to bridge this chasm, West’s approach of reading the Bible with the “ordinary people” (typically marginalized communities) became a core practice not only of his church work but of his scholarship. West has been a strong proponent of taking seriously the “ordinary reader” as a viable and legitimate contributor to our understanding of biblical interpretation. Not only does this undo the “ivory tower” elitism that tends to pervade academic halls of learning, but it also reflects a form of scholarly humility that has been a mainstay of West’s and should be perpetuated more broadly in biblical scholarship.
What is the role of the church in society? What role did the church play in South Africa ? during apartheid, in the struggle against apartheid and during the period of transformation? The essays collected and published in this volume deal with questions such as these. They are all occasional pieces. They were written over two decades and reflect the times in which they originated ? always intended for specific audiences, always addressing issues of the particular moment.
In a departure from current theologically-focused scholarship on Ghanaian theologian Kwame Bediako, this book places him within the wider historical continuum of twentieth-century Ghana and reads him as a leading Christian scholar within the African study of African religions. The book traces a variety of influences and figures within this emerging African discourse in Ghana, including aspects of missions and colonial history and the voices of poets, politicians, prophets, and priests. Locating Bediako within this complex twentieth-century matrix, this intellectual history draws upon his published and key unpublished works, including his first masters and doctoral dissertations on Negritude literature, an abiding influence on his later Christian thought and an essential foundation for interpreting this scholar. This book also "reads" the Akrofi-Christaller Institute of Theology, Mission, and Culture as "text" by Bediako, revealing essential components of his intellectual and spiritual itinerary revealed in the Institute's community and curriculum. This approach challenges narrowly-focused theological scholarship on Bediako, while highlighting critical methodological divisions between African, Western, confessional, and non-confessional approaches to the study of religion in Africa. In doing so, it highlights the rich complexity of this emerging African discourse and identifies Bediako as a pioneering African Christian intellectual within this wider field.
The findings from this study go beyond biblical-theological scholarship on forgiveness. Dion Forster boldly succeeds in showing that creating conditions for deeper human connection transforms impossibility into possibility and shines a light on the face of "the Other", who can now be forgiven. --Pumla Gobodo-Madikizela, Professor and Research Chair of Historical Trauma and Transformation, Stellenbosch University Dion Forster refuses to accept the conclusion that understandings of forgiveness may be so different and complex across social, racial and cultural groups in South Africa that actual forgiveness may be impossible. Using Matthew 18:15-35 as a meeting ground, he gathers ordinary Methodist Christians for cross cultural, intergroup Bible reading. He draws upon the philosophical integral theory of Ken Wilber, the insights of intergroup contact theory and the methods of critical biblical exegesis to organize, analyse and understand this encounter. What emerges is a hopeful conclusion that differing conceptions of forgiveness - its challenges and possibilities - can be understood, shared and perhaps, actualized across social, racial and cultural barriers." --Bruce C. Birch, Dean and Professor of Biblical Theology, Wesley Theological Seminary Reading Dion Forster on the (im)possibility of forgiveness, I was once again struck by our desperate need to learn more about ourselves and one another, but also about the meaning of forgiveness in our respective communities. This is an excellent example of the potential of Intercultural Bible Reading. Forster not only makes an outstanding academic contribution with implications for New Testament studies, Systematic and Public Theology, but also for flesh and blood communities wrestling with the possibilities and perils of forgiveness. --Juliana Claassens, Professor of Old Testament Studies and Head of Department, Chair of the Gender Unit, Stellenbosch University This book deals with contested and topical matters. Biblical hermeneutics has always been contested - how to read and understand Biblical passages. Things become even more contested when such passages are read inter-culturally; they become even more contested when the words are about contested personal and social issues, like Jesus' words on forgiveness in Matthew 18. Empirical studies like this show how deeply contested such readings truly are in the context of South African churches, with their painful histories of division and conflict. Future academic work will, therefore, benefit from the creative and careful methodological approach developed in this study. However, this book offers much more than academic promise - precisely because of the theme, so topical today and without doubt topical for a long time to come and in many other places in our contemporary world as well. Forster offers resources for reading and conversation for everyone concerned with public life today. This is public theology in action, showing how faith matters - without prescribing answers, but rather by invitation to join an informed discussion. --Dirk J Smit, The Rimmer and Ruth deVries Professor of Reformed Theology and Public Life, Princeton Theological Seminary
This celebratory volume tells the story of the late Russel Hayman Botman who died suddenly early in his second term as Rector and Vice-Chancellor of Stellenbosch University. Botman?s story is told from his earliest childhood years until his last day as rector. The nature of tributes and celebratory volumes is that it can never be exhaustive. It tells a rich story from limited perspectives. It, however, serves as invitation, stimulus and inspiration to others connected to Botman to also tell their stories about his story.ÿ
Concerning themselves with the problematic nature of African Christian identity, the contributors to this book adopt various cultural, historical, national and educational perspectives in order to reflect on the problem of African identities in a world dominated by Western ideological and religious systems.