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This work expresses the understanding of the Catholic Bishops of Nigeria/lgbo Church in interpreting Vatican II for the development and communion of the local Churches. The Second Vatican Council is the first council the Nigerian Church has ever experienced. Its influence made it possible that there has not been an organ in the history of Nigeria that is so theological about the development of the local Churches and so diplomatic and out spoken about the situation of the country like the Catholic Bishops' Conference of Nigeria. The Reception of Vatican II in Nigeria/lgbo Church is an on going dynamite for the better understanding and cooperation between the hierarchy and the laity. Since Vatican II the laity in Nigeria/lgbo Church breath the air of aggiornamento and renewal and have a clear vision of their functions in the Church in which they also have full and responsible participation.
Fifty years after the promulgation of the Constitution on the Sacred Liturgy, a great moment has dawned in which a more dispassionate assessment of the reception of this important document has become imperative in order to enable the Church to undertake necessary steps in realizing the full potential of the renewal envisaged by the Council Fathers. The present study identifies peculiar and diverse challenges confronting the process of reception in the Nsukka Diocese/Nigerian Church today. However, the author acknowledges that the full reception of Sacrosanctum Concilium is still a work-in-progress. Uchenna Aba is a Catholic priest in Nsukka, Nigeria, and currently the Chaplain of St. Martin's Parish, Goch, Diocese of Muenster, Germany. Dissertation. [Subject: Religious Studies, African Studies]
In light of this research work, the Vatican II Council remains a landmark, and its document Apostolicam Actuositatem (what we decided to call a 'Text of witness of actions' for the Catholic Laity), the Decree on the Apostolate of the Laity, inter alia Lumen gentium and Gaudium et spes, that border on the mission of the Catholic Laity in the human society, is a great achievement. After the Vatican II Council the Church saw the need to enhance and harness the witnessing message of the Council for the Catholic Laity mission in the Church and in the world. In the light of the foregoing this work is part of these efforts. We developed a 'hermeneutical model' via the political theology of Johann Baptist Metz in the light of the Vatican II Council message that becomes a challenge for concrete action of the Nigerian Catholic Laity in the existential socio-political situation of Nigeria.
The joy over the growth of Christianity in Africa is also a challenge to all concerned to help Christianity take roots, ennoble and become one with the cultural life of the numerous tribes of Africa. This missionary expectation is not yet fully realized in many local churches in Africa. From these perspectives, Adolphus Chikezie Anuka inaugurates a new brand of concrete, target-oriented emphasis on dialogical inculturation. In this book, the Mmanwu cultural institution of the Igbo people of south eastern Nigeria stands in central focus, opening itself to the influences of Christian values as well as speaking to the religious assumptions of Christianity. The theoretical results of this research work and its practical pastoral suggestions are both enlightening and appealing.
In this book, Idara Otu, one of the new theological voices from Africa, rethinks ecclesiology in the changing context of a wounded and broken world. What does the Catholic Church in Africa look like post-Vatican II? This book creatively illuminates the intrinsic connections between ecclesial communion and social mission in the changing face of the church in Africa. The multiple levels of dialogue in African Catholicism, especially in the reception and contextualization of conciliar teachings, is redefining world Christianity. The author explores how dialogue, synodality, inculturation, leadership, human security, social issues, and social transformation are shaping the identity and mission of the church in Africa. This book also engages recent magisterial teachings and diverse theological voices in developing the praxis for the emergence of particular churches in Africa that are defined by the joys and sorrows of God’s people. The book calls for a Triple-C church, revitalized through Conversion, Communality, and Conversation, as well as fostering integral and sustainable social transformation in Africa’s contested march toward modernity.
Today, we can no longer hide under the pretence that the grace of God alone suffices to make one a good priest. A close study of the history of priestly formation has shown that not just the training of priests can ensure an authentic priest-product, rather a continuous effort to adapt the training to the current world situation so that priests would be in the position to discharge their duties effectively. Such readiness to adaptability should, of course, not lose sight of the meaning and function of the priest as revealed in the person of Jesus: a service to the world. In the bid to assess the models for the training of priests in South-eastern Nigeria, the author using a historical-critical method traced the history of the models and events that shaped the current modules for the training of priests in South-eastern Nigeria. At the end of the historical research, he proffered some suggestions for improvement, amendment and solidification of the training of priests in the area. As one of the younger African churches, the examination of the training of priests in South-eastern Nigeria will also serve as a paradigm or typology for understanding the dynamics and the process of training of priests in other African countries, since most of these local churches share relatively similar historical, cultural, economic and socio-political circumstances.
Human dignity, decent life and human rights are effects of extensive humanitarian struggles by a people to achieve reasonable life for all. The possibility of such El Dorado was stalled in the past by unforeseen circumstances and other man-made tribulations in global history. However, these struggles will remain incomplete without a global perspective. Thus, taking the responsibility to understand humanity and her shortfalls in other parts of the globe becomes necessary. This quest consequently triggers the thorough study on how, where and why their plight is intrinsically tied to their social, cultural, religious and political background. Such genuine consequent studies can uproot the causal effect and thus guarantee the success of that developmental slogan of 'helping people to help themselves.' This study attempts to provide a platform that could chart a path towards sustainable answers to basic social questions.
Pentecostalism is a movement within Christianity placing special emphasis on a believer's personal encounter with God through the Holy Spirit. It is arguably the world's fastest-growing form of religion. While exact figures are uncertain, there may now be as many as 500 million Pentecostals. Closely related to other forms of 'born-again' Christianity (Evangelical and Charismatic), Pentecostalism has been described as a religion 'made to travel'. From the outset it has been a strong missionary movement, and has been oriented towards recruitment and expansion. Research into this important form of Christianity has become more popular of late, but the movement's remarkably fast spread is still not well understood. In particular, its constant worldwide encounters with other religions and beliefs, as well as with different forms of Christianity, have seldom been explored at length.This rich and varied book remedies that neglect. Although its adherents supposedly preach a universal message, in practice Pentecostalism's global spread has resulted in increasing diversification. The volume investigates the consequences of that spread, and of the accommodations Pentecostal missionaries have to make when faced by pluralism and the challenges posed by ecumenism. Ranging across every major continent, the contributors to the volume make a significant contribution towards a fuller and more complete understanding of this remarkable world faith.Pentecostalism is topical, fast-expanding, newsworthy and exotic. This is the definitive collection by international experts on the movement. It is the first book to address Pentecostalism's fascinating relationship with other faiths and beliefs.
In Religion and the Making of Nigeria, Olufemi Vaughan examines how Christian, Muslim, and indigenous religious structures have provided the essential social and ideological frameworks for the construction of contemporary Nigeria. Using a wealth of archival sources and extensive Africanist scholarship, Vaughan traces Nigeria’s social, religious, and political history from the early nineteenth century to the present. During the nineteenth century, the historic Sokoto Jihad in today’s northern Nigeria and the Christian missionary movement in what is now southwestern Nigeria provided the frameworks for ethno-religious divisions in colonial society. Following Nigeria’s independence from Britain in 1960, Christian-Muslim tensions became manifest in regional and religious conflicts over the expansion of sharia, in fierce competition among political elites for state power, and in the rise of Boko Haram. These tensions are not simply conflicts over religious beliefs, ethnicity, and regionalism; they represent structural imbalances founded on the religious divisions forged under colonial rule.