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“What must I do to be saved?” That question, raised in the book of Acts by the Philippian jailer, is a question for the ages. Yet what, even, does it mean to be saved? Is salvation for this life or the next? Is it purely spiritual or does it have physical and material implications? Can salvation be lost? Do we determine who will be saved or does God? What role does Christ play in salvation? Such are the seemingly unending questions soteriology strives to answer. In this eighth volume from the Africa Society of Evangelical Theology, African theologians articulate their understanding of salvation – and its widespread implications for life and practice – in conversation with Scripture and the rich diversity of an African cultural context. Salvation is examined from historical, philosophical, and theological lenses, and scholars address topics as wide-ranging as conversion, ethnicity, fertility, poverty, prosperity, the Trinity, exclusivism, African Pentecostalism, rural community, eschatology, wholeness, and atonement. It is a powerful exploration of the holistic nature of salvation as articulated in Scripture and understood by the African church.
A Womanist Holistic Soteriology: Stitching Fabrics with Fine Threads is a construction of womanist holistic soteriology that is inclusive of many voices and perspectives and promotes communal responsibility. A soteriology that considers notions of personhood, theology, spirituality, and praxeology is holistic, inclusive, and grace-filled. This soteriological study begins with a historical overview of the development of notions of salvation beginning in ancient Egyptian thought and the concept of Ma'at--balance, wholeness, and moral ethics. Lahronda Welch Little conducts an exploration of the word "salvation" in different West African languages and reveals more expansive narratives around salvation that do not subjugate human beings, but rather encourage agency and celebrate the beingness of God's creation. Grounded in womanist and Black feminist discourse and methodology, this rendition of womanist holistic soteriology holds notions of grace, agency, and spirituality by stitching together interviews with theologians, scholars, and practitioners, utilizing the philosophical concepts of binary complementarity and holism, and sharing what womanist holistic soteriology as praxis looks like in a communal setting.
This book brings together twelve essays on a wide and rich range of topics, discussions and methodologies in African theology today. Even the book's limitations provide an insight into the situation: its variety also indicates the absence of comprehensive and sustained discussion flowing from the economic and institutional limitation of Africa where research in theology is often beyond the means of many theologians. Then there is the difficulty of staying abreast of continually changing contexts and events in Africa itself. For all of these reasons then, a compelling introduction to a dynamic analysis and conversation.
This critical and close reading of two African theologians, Origen (185 – 254) and Mbiti (1931 – 2019), focuses on the following areas: philosophy (African philosophy and religion and Platonic cosmology), ecclesiology and eschatology; a parallel presentation of these three themes leads to a fourth theme, that of the resurrection, where it is argued that there exists a consensus and a convergence between the two. This reading also highlights two convictions that partly have caused strong criticism: Mbiti has suggested that African philosophy and religion have a conception of time of their own, Origen that all and everything is gradually moving towards an apokatastasis, at which point all will be saved. Yet, the contention is that even more important to both Mbiti and Origen is the resurrection of Jesus Christ. In order to establish the impact of the resurrection on their lives as Christians and as theologians, a contrast reading has been undertaken, i.e. texts are identified which underline the need to forge a link between the resurrection and the earthly ministry of Jesus. These texts also underwrite the conviction of Mbiti as well as Origen of the resurrection as something which must be lived in church and society, corporately as well as in personal devotion. The fact of resurrection creates a new mode of life.
This well-crafted book probes the key dimensions of Africa’s existential predicament. It constitutes an intellectual response to a gnawing “African situation”—the starting point for grasping Africa’s social and religious quest. Beyond split explanations of external versus internal factors (e.g., colonization/slavery vs. leadership/cultural values), this study accounts more comprehensively for emergent issues shaping this situation. The situation reflects a gamut of problems in traditional African religion and material culture, which hitherto defines African communality, polities, and destinies vis-à-vis the cosmos and nature. Thus, African religion and communities, each with its own attendant values, do not operate by critical engagement with larger issues of society and civilization, especially those shaped by the advent of (post-) modernity. Rather, they operate via adaptation. The communal drive for natural and social harmony inevitably produces a preservationist view of culture (“leaving things as they are”). This study takes an integrative approach to religion, society, and civilization; eschews dichotomies; and broadly defines and re-signifies life and wholeness as a true end of Africans’ quest today.
In his Apostolic Exhortation "Evangelii Nuntiandi", Pope Paul VI explores the connections between the practises of evangelization and the social, economic and political advancement of human affairs. The author, Jude Okocha, agrees with Paul VI that the church should not ignore the importance of the problems in the society in which we live, namely those concerning justice, liberation, development and peace in the world. Okocha points out that in evangelizing one takes very seriously the social context of the evangelized, since, after all, this is the whole issue of inculturation or contextualization of theology. This way, the content of theology - God - remains the same. Only the manner of expression differs. One can approve the contextualization of theology, but that does not imply compromising the deposit of faith.
The emergence of an indigenous African theology, especially since the 1960s is well-documented. A wealth of literature has been published in the context of African theology, especially over the last two or three decades. This indexed bibliography contains a number of publications in and for the African context specifically relevant to the fields of systematic theology and ethics.
Monograph on the social and historical setting of Nigerian nationalism - includes political aspects, cultural factors and social implications, and covers foreign policies, international relations, the role of UK colonialism, the activities of trade unions, leadership, ethnic groups, elites, political partys, etc., in the inter-war and post-war periods. Bibliography pp. 481 to 496, maps, references and statistical tables.
For not integrating initially some of the good elements in Igbo culture, many Igbo Christians have double personality - Christian personality and traditional personality. They are Christians on Sundays but traditionalists on weekdays. To combat such an anomalous situation, in imitation of Christ's effort at completing what was lacking in the Jewish religion, author Edwin Udoye proposes radical inculturation. His book equally contains many serious theological reflections such that it recommends itself to both theologians and the scholars researching on the religions of the world. Udoye has therefore made a very significant contribution worthy of commendation to both theological and religious studies.