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As the center of the Christian world has migrated south, especially into Sub-Saharan Africa, a growing and dynamic African biblical scholarship has emerged. Prominent among the texts that have grabbed the interest of African biblical scholars is the gospel story of «the woman with the flow of blood» (Mark 5:25-34; Matthew 9:20-22; Luke 8:43-48). This book compares traditional North Atlantic scholarship on this gospel story with the new insights of African biblical studies in order to test the contention that these two versions of biblical scholarship are substantially different. In particular, this book argues that scholarships in the North Atlantic and African worlds differ in their conceptions of the goal of exegesis. For African scholars practical hermeneutical concerns are considered central to the exegetical task.
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.
This book can be summarized in one sentence: that culture plays a determinant role in the way people perceive, interpret, and, therefore, respond to reality around them--ideas, events, people, and literature, including sacred literature. Thus, when people encounter new reality they perceive and conceptualize it in accordance with their worldview, which is shaped by their culture that is modeled to suit various geographical locations. In order to understand why people around the world behave and act as they do--they choose certain words in what they say and do certain things rather than others--it is important to understand and appreciate this fact. Failure to do so would make it very difficult to engage in any dealings with them, secular or religious, like doing business or evangelization. This is what happened to the Pokot people whose worldview is predominantly communitarian, and yet they were introduced to hermeneutics that are predominantly individualistic, which is at loggerheads with their communal aspirations. The manifestation of this reality is the interpretation of the Good Shepherd parable in the Gospel of John, which the Pokot have understood and contextualized in line with their worldview, against the intentions, goals, and disposition of their evangelizers.
Most people of Igbo extraction are worried at the alarming rate of social ills bedevilling the Igbo nation. These social evils which debauch authentic Igbo socio-cultural communal ethos include violent crimes like kidnapping of fellow Igbo brothers and sisters for ransom, hired assassinations, armed robbery, political thuggery, etc. These socio-cultural eddies not only pose security risks to people but also paralyse socio-political, religious and economic activities in Igbo land. These crimes are dialectically opposed to the authentic cultural values of Ndigbo who traditionally are known for their rich cultural values and high morality with regard to the sanctity of life and the primacy of the common good arising from Igbo republican spirit. One is left wondering why and what has changed to bring about these various cycles of moral decay which have battered our social system and our noble cultural values. This book written from the backdrop of the increasing crime rate in Igboland examines the agents of social transformation that has impacted Ndigbo beginning from inter-tribal trading, colonialism, including the Nigeria-Biafra Civil War up to the forces of globalization. It argues that the agents of social changes has not destroyed Ndigbo’s cultural values but has affected Ndigbo’s attitude toward life. It proposes Ndigbo’s moral integrity based on the conept of ezindu (good life) as the foundation of Ndigbo’s common meaning or cultural value. This book therefore, creates an awareness of the impact of modernity on Igboland and proposes a response based on Ndigbo’s cultural value, one that promotes moral integrity as a panacea to forces of secularization. It identifies the social evils which afflict Igboland and traces the problem to the breakdown of authentic cultural values of the people. It will establish a theoretical framework for analysis by locating the causes of this breakdown with a cultural dis-valuation arising from distortion in the dialectic of Igbo communities as a result of lack of integration with the forces of secularization. These unleashed greed and various forms of self-interest to the detriment of the common good. The way forward, I will argue, lies in attending to the integrity of cultural values that inform the everyday life of the people. This will be the task of those creative minority who by paying attention to the superstructural cultural values responsible for arts, science, philosophy and the human sciences will re-create cultural values responsive to the malaise of modernity in the various forms it is influencing the Igbo nation. This, in itself, will demand moral integrity rooted in authentic cultural value and greater responsibility on the part of the superstructure of culture. Christianity as the dominant religion in Igboland must be prepared to impact the life and value of Ndigbo positively and integrate Ndigbo’s cultural values in her ministry of evangelization.
The study of the application of the title ancestor to Christ permits the author to delve into the Christological reflection in Africa today through one of the principal ways. At play here is the inculturation of the faith, which cannot be fully achieved without a process of theological assimilation of the fundamental parameters in the African life. The thesis, therefore, is not only limited to a mere description of the contemporary panorama in that respect, but attempts to offer a theological evaluation of the real expressive capacity of the title, as it has been proposed. The criterion used is therefore double: In the first place, the thesis tried to show that the human and the divine natures of Jesus Christ can be maintained in such a way that there is no rupture with the great tradition of the Christological councils. In the second place, if it is capable of responding to demands of Christology from above and from below. In all this, however, the horizon of the debate is not occidental exegetical investigation well known by the author; but from the theological ambient of sub-Saharan world. The conclusion is positive, pondering the terms involved. The work can be of great use in the christoogical endeavors of contemporary Africa, as well for those who desire to delve into it. Don Alfonso Carrasco Rouco (director of the thesis and now Bishop of the Diocese of Lugo Spain) The work of Don Cletus Chukwuemeka contains a clear description of what we may call African traditional religiosity as well as the theological efforts to inject Christianity into this cultural and religious tradition. The central point of these efforts revolves around the understanding of Christ. The most original aspect of this work is in the critical recourse to the figure of the ancestor or proto-ancestor to present the identity of Christ in a way that is faithful to the Church tradition, and at the same time, significant for the religious and cultural tradition of Africa. Dr. Don Gerardo del Pozo Abejn (Censor of the thesis)
The study of Christianity in the non-Western world reveals a demographic shift in the center of Christianity from the Northern Hemisphere to the South. But the contradictory aspect of the massive African conversion to Christian faith is the grinding poverty level in Africa. This condition raises important theological and ecclesiological questions that demand urgent answers. Therefore, the research objectives of this book are to examine African Catholicism's involvement in human promotion and to seek a new way of theologizing Christianity that moves sub-Saharan African peoples to action against the massive injustices that keep them poor. Drawing on Africae Munus, the Post-Synodal Apostolic Exhortation of the Second African Synod (2011), and Bernard Lonergan's notion of culture, African Catholicism and Hermeneutics of Culture argues that to truly be "the spiritual 'lung' of humanity," African Catholicism must appropriate the Christian message to transform African attitudes and personhood and so foster a self-reliant commitment to integral African development.
Historical studies about Christianity in Igboland and elsewhere in Africa have largely concentrated on church activitiesespecially on the work of expatriate missionary priests and the different denominations of Christianity adopted by the people. But what about the peoples personal experience with their religion? How does an Igbo man or woman see the Christian church as relevant to his or life? Dreams of Heaven: A Modern Response to Christianity in North-Western Igboland, 19701990 is the first serious contemporary study of how the Igbo people have responded to Christianityand how they continue to respond to it today. It shows that the Igbo response to Christianity has changed with time and perspective, and that even with an avidity for churches and religion, the Igbo are largely disillusioned and even confused about the tenets and fundamental doctrines of the Christian faith. The truth about Christianity in Igboland is that there are many who are Christian in name but pagan in practicelargely due to the fracturing, splintering, and proliferation of churches and denominations, which has made knowing true Christianity difficult for many people. With a recognition of these facts, however, is born a hope for the Igbo to embrace Christian values and further their lives of faith.
This piece, which is a collection of papers presented at the 2018 International Conference of the Association of or the Promotion of African Studies, focuses on two major faces of violence in Africareligiopolitical violence and violence against women. It also studied the developments in literature in the face of changes taking place in Africa. The present work is one of the greatest developments in scholarship in African studies.
This is a revised and updated edition of the comprehensive study of the role of art in the process of inculturation in Africa, first issued in 2000. The study is a substantial contribution toward a theology of inculcation in Africa, and enriches the debate on indigenous African and Christian artistic traditions. It represents the first systematic theology constructed in and from Malawi that establishes a theology of symbolic expression in Africa.