African Christianity

Both profound contributions and enduring colonial legacies have marked Western missions. This paper argues that the abolition, rather than reform, of Western missiological praxis is necessary for faithful global witness. Drawing on biblical foundations such as the imago Dei, the missio Dei, and Christ's abolition of dividing walls (Eph. 2; Acts 10), alongside Reformed theological insights from Calvin and Kuyper, the study critiques the persistence of paternalism, cultural supremacy, and epistemological dominance in mission structures. A case study of contemporary mission agency leadership highlights ongoing imbalances in representation. Leadership remains overwhelmingly Western, often predominantly white and male, signaling whose voices are most visible while others remain underrepresented. This is not presented as a condemnation of individual leaders, many of whom serve faithfully, but as evidence of structural patterns that limit the full expression of the global church. Addressing these realities requires more than reformist gestures; it calls for an abolitionist reorientation that makes space for Majority World leadership to shape mission at every level. Engaging African Ubuntu, Asian harmony, and Latin American liberation theologies, the paper demonstrates how Majority World wisdom provides necessary corrections to Western individualism and pragmatism. The conclusion calls for a polycentric, abolitionist missiology characterized by mutuality, humility, and shared leadership, so that the global church may embody the unity for which Christ prayed (John 17:21).

On October 23, 1911, Maphakela Lekalake (1860-1947) became the first individual from the then Bechuanaland Protectorate to become an ordained minister of the London Missionary Society (LMS). This milestone came after many decades of Maphakela and other Batswana preachers being confined to the subordinate role of catechists or teachers, baruti, of the Christian Faith serving under white missionaries. Prior to his achievement, Maphakela was examined on his background and faith. The following notes on his life, along with that of his father and grandfather, are in large part drawn from Maphakela’s response. A full copy of the English translation of his response is attached

Preaching has long been central to the life and witness of African Christianity, yet many churches today face a deepening "pulpit crisis" marked by declining biblical literacy, syncretistic practices, and sermons driven more by entertainment or prosperity themes than by Scripture itself. This article contends that the recovery of expository preaching, rooted in Scripture, attentive to context, and clear in application, is the most viable pathway for restoring the pulpit's authority and transformative power. Drawing on the biblical model of Ezra and the Levites in Nehemiah 8, the study presents a paradigm of public Scripture ministry that unites communal listening, faithful explanation, and ethical response. Methodologically, the article employs a qualitative, interdisciplinary approach, engaging recent scholarship on African contextual hermeneutics, homiletics, and empirical studies of contemporary preaching practice. It proposes a framework for contextual expository preaching in Africa that balances fidelity to the biblical text with sensitivity to African orality, cultural idioms, and communal values. The paper highlights practical implications for preacher formation, congregational structures, and denominational support, while also emphasising the role of responsible media in shaping pulpit culture. Ultimately, the article argues that expository preaching, faithfully contextualised, can re-establish biblical authority, deepen discipleship, and catalyse social transformation within African Christianity, offering a hopeful vision for a renewed pulpit that forms both church and society.

Preaching has long been central to the life and witness of African Christianity, yet many churches today face a deepening "pulpit crisis" marked by declining biblical literacy, syncretistic practices, and sermons driven more by entertainment or prosperity themes than by Scripture itself. This article contends that the recovery of expository preaching; rooted in Scripture, attentive to context, and clear in application; is the most viable pathway for restoring the pulpit's authority and transformative power. Drawing on the biblical model of Ezra and the Levites in Nehemiah 8, the study presents a paradigm of public Scripture ministry that unites communal listening, faithful explanation, and ethical response. Methodologically, the article employs a qualitative, interdisciplinary approach, engaging recent scholarship on African contextual hermeneutics, homiletics, and empirical studies of contemporary preaching practice. It proposes a framework for contextual expository preaching in Africa that balances fidelity to the biblical text with sensitivity to African orality, cultural idioms, and communal values. The paper highlights practical implications for preacher formation, congregational structures, and denominational support, while also emphasizing the role of responsible media in shaping pulpit culture. Ultimately, the article argues that expository preaching, faithfully contextualized, can re-establish biblical authority, deepen discipleship, and catalyze social transformation within African Christianity, offering a hopeful vision for a renewed pulpit that forms both church and society.

Shortly after the founding of Joint Christian Ministry in West Africa (JCMWA), an international networking organisation focusing on the Fulanis in West Africa, the bishop of the Lutheran Church of Christ in Nigeria, Dr. Akila Todi stated that, JCMWA is a great challenge for West African churches, in particular for my own church. I say this, while more than 400.000 Fulanis live in the area of the Lutheran Church of Christ in Nigeria. But for many years the church has not been concerned about these people. I have often said that we in the Gongola State gladly receive the milk from the Mbororo [nomadic Fulanis], but apart from this we do not want to have anything to do with them. Therefore, it is high time that we change our attitude (Durst 2004:400; my translation from German). And indeed it was a great challenge that the Lutheran Church of Christ in West Africa faced, when it decided to initiate a ministry among the Fulanis. The first few decades of this story is what will be presented in this article. 1 The Founding of the Sudan United Mission, Danish Branch The Lutheran Church of Christ grew out of the missionary work of the Sudan United Mission Danish Branch (SUM-D, now Mission Africa), the focus of which was on ethnic groups in the Adamawa province of Nigeria who were following traditional African religions. The Muslims, however, did play a significant role in the history of SUM-D and the mission strategy that was followed by SUM-D. When the founding father of SUM-D, rev. Anton Pedersen, travelled from Aalborg in Denmark to Edinburgh in Scotland to attend the international mission conference in June 1910, he was of the opinion that mission among Muslims in Africa was the most urgent challenge for the church. But when he listened to dr. Karl Kumm, the founder of Sudan United Mission, of which the Danish mission organisation became a member, he was suddenly changed his focus from mission among Muslims to mission among those 'animists', who were in imminent danger of becoming islamized. Now rev. Pedersen realised that to win Africa for Christ, a chain of mission stations had to be established across Africa in order to stop the progress of Islam and to bring the gospel to into the Sudan belt.

Declaro ser legítimo autor del presente ensayo y me comprometo a respetar los derechos de propiedad intelectual, tanto propios como de terceros. Garantizo que mi creación es original y que cualquier material externo es citado de acuerdo con el reglamento del Bachillerato Internacional y su utilización cuenta con los permisos pertinentes. Asimismo, afirmo haberme abstenido de usar cualquier tipo de inteligencia artificial para la elaboración del presente ensayo, a excepción de un corrector ortográfico. ¿De qué manera la imposición de las nociones europeas de nación y estadonación contribuyó a generar el conflicto secesionista de Togolandia?

DeBorst, "Gospel of Greed." 68 Asamoah-Gyadu, "Did Jesus Wear Designer Robes?," 40-41. 69 Ibid., 40. 70 The challenges in a person's life often cannot be resolved with money alone. For instance, when issues arise at home, the solution may lie in dedicating more quality time to family rather than working harder to earn additional income. 71 Samuel Waje Kunhiyop, African Christian Theology (Grand Rapids: Zondervan Academic, 2019), 107, quoted in Barron, "Is the Prosperity Gospel, Gospel?" 96.

The study (in english and czech languages) is based on the reconstruction of a text engraved on a stone object from the Bratislava City Museum (a similar artifact is held by the Smithsonian Institution, National Museum of Natural History in Washington, D.C.). First, the stone object is described in detail, and with the help of Davide Righi and Pierre Masri, the Arabic text is reconstructed. It is identified as a variation of Psalm 122 (On the Joy of Pilgrimage to Jerusalem). This is followed by a presentation of the cultural heritage of Arab Christianity. The third step is to propose a hypothesis about the classification of this stone object in the Christian Arabic-speaking context of the second half of the 19th century in Jerusalem. At the same time, unanswered questions are raised about the meaning of this object (artistic or religious object), the absence of other similar artifacts (except for the Smithsonian...), and the quality of the engraved writing.

Studie je postavena na rekonstrukci textu vyrytého na kamenném artefaktu z Muzea mesta Bratislava (obdobný artefakt je ve Smithsonian Institution, National Museum of Natural History ve Washingtonu D. C.). Nejprve je kamenný artefakt podrobně popsán, a s pomocí Davide Righiho a Pierre Masriho rekonstruován arabský text. Ten je identifikován jako variace 122. žalmu (O radosti při pouti do Jeruzaléma). Následuje představení kulturního dědictví arabského křesťanství. Jako třetí krok je proslovena hypotéza o zařazení tohoto kamenného artefaktu do křesťanského arabofonního kontextu druhé poloviny 19. století v Jeruzalémě. Zároveň jsou zmíněny nezodpovězené otázky po smyslu tohoto artefaktu (umělecký, či religiózní předmět), absenci jiných obdobných artefaktů (kromě Smithsonian..), kvalitě vyrytého písma.

Earlier studies on the prosperity gospel has focused generally on Nigeria without specifically examining the ideology at the state level by identifying the unique ways the phenomenon has had influence. This is especially vis-a-vis the hypothesis that prosperity gospel is exploiting Christians through its advocates who boisterously acclaim an assurance of 'a heaven on earth' solution to varied challenges. Since this issue has raged generating varied commentaries, this paper consequently examined the subject matter among the Pentecostals in Gombe State's metropolis to identify the components of prosperity teachings, means of accessing prosperity and the effects of the teachings on Pentecostals in Gombe Metropolis. 260 questionnaire were circulated among pastors and members of some Pentecostal churches, while 250 copies were retrieved. Interviews were conducted with selected Pentecostal leaders and members. Data was analyzed using percentages and simple descriptive methods. In Gombe metropolis, the components entail the "God is wealthy, healthy, powerful and atop of every situation" notion and that Christians ought to exhibit same. The means include teaching about hard work and innovation, paying of offering, tithes, sowing seed, and making positive confessions. The effects include heightened consciousness for turning opportunities into successes, increased awareness about the ethics of hard work, enhanced aptitude in learning and crafts of survival in a harsh economy, and improved faith in God than man or the government of the day. Outcome of an ideology may vary from place to place due to different influencing factors. The paper recommends that, prosperity should be perceived in a holistic perspective other than monetarily as a way forward.

This paper is the examination of the history of Christianity in Rumuolumeni kingdom. Rumuolumeni is a community in Obio/Akpor Local Government Area of Rivers State Nigeria. The paper further explores the historical development of Christianity its contribution to the development of the Kingdom. The introduction of Christianity by European colonizers revolutionized African religious perspectives, influencing indigenous thought patterns and cultural practices. Initially perceived as a tool of colonization, the church's presence facilitated cultural exchange, introduced new ideas, and promoted materialism. Over time, as society evolved, the church experienced dynamic growth, expansion, and increased attendance, transforming the once underdeveloped landscape of Rumuolumeni into a more developed and structured community. This paper examines the historical antecedents of church origin, growth, development, challenges, and prospects in Rumuolumeni, providing insights into the complex interplay between Christianity, culture, and societal transformation. This paper adopts the multidimensional approach drawing insights from the historical and phenomenological methods. The Phenomenological approach gave room for the proper understanding of the phenomena so encountered, and assisted in making a pure objective analysis of data, while the historical approach gave us, the opportunity to give a factual descriptive analysis to data so collected. These methods have been chosen because they help in providing answers to the various questions raised as to why Christian spirituality is holding sway within the existing traditional spirituality. These situations were also studied from available materials and sources of information both formal and informal, Synod reports, conference materials, panel reports and Church bulletins, as well as seminar papers which have been found useful in course of data collection for this work. However, in order to establish as concrete and authentic our findings, interviews were conducted and facts received were used in the work.

Nigeria, the giant of Africaas ascribed her, has undergone various political, economic, cultural and religious experience that has positioned her as a great nation among other developing and developed countries. The greatest thriving act in the country is the multiplicity of religions and denominations which has made her notoriously religious after her civil war. The recovering period of the war opened the age of Revivalism and Pentecostalism which the Deeper Life Bible Church of Pastor W.F. Kumuyi was a principal actor. Deeper Life Bible Church emerged as an indigenous Church to reconnect the peoples of Nigeria back to God, to aid them to recover wholesomely from the losses incurred during the war and reestablish their lives in all ramifications through convention activities. This paper poses to critically examine the impact of the conventions organized by the Deeper Life Bible Church. Deeper Life Bible church started with fifteen persons in Flat 2 of the University of Lagos staff quarters which was then the official residence of the founder Williams FolorunshoKumuyi. The church, which began as an interdenominational Bible study group or class, has metamorphosed into a mega church with branches in Nigeria, many African countries, America, Europe, and Asia. This research work adopts both historical and phenomenological approaches. The work also reviews that Deeper life conventions though has some negative impacts, such as the creation of huge traffic jam and environmental pollution within the territory where it is been organized, yet has far more positive impacts such as boosting of the economy,

This paper titled The Challenge of Resident and Non-Resident Training on the Spiritual formation of Learners in Baptist
College of Theology, Lagos argues that residential and non- residential training has impact on the spiritual formation of
learners in the College. The paper argues further that residential learners are less distracted in their spiritual formation exercise or activity than the
non- residential learners. It was further discovered that there are inherent challenges confronting resident and non-resident learners in their quest
to satisfy the spiritual formation requirement in their theological education curriculum. There are other arguments discussed in the paper. The
paper was written from a descriptive point of view and the instrument used to gather information for the paper was graded interviewguide. The
Baptist College of Theology, Lagos (Isolo campus) served as population for the study. The sample population for the study was drawn from the
population through random sampling which allow for a representative selection of the learners comprising of both male and female students
involved in resident and non-resident training. The paper was concluded with advice on strengthening spiritual formation activity in theological colleges

ABSTRACT
Church discipline, once a cornerstone of maintaining both the holiness and unity
of the Church, has experienced a marked decline in contemporary Church life.
A major reason for this shift is a fundamental misunderstanding of the term itself
and its biblical and theological foundations. This paper, therefore, explored the
significance and the theological foundation of Church discipline as a Christian
practice. The paper analysed the practice of Church discipline in the African
context. The data gathered for this research paper were from interview sessions
with some church leaders, books, research articles, dissertations/theses on the
subject, personal observations, examination of some Bible passages, and news
published online. The result of the study showed that church discipline is not a
mere punishment but restorative, aimed at guiding believers toward spiritual
growth and reconciliation. There are various Bible passages that emphasize the
practice of church discipline. The paper concluded by charging African
churches to embrace church discipline as part of their worship. This paper offers
valuable data and insights for future studies on Christian practice in a rapidly
growing global Christian demographic.

"Contextual Biblical Interpretation" (CBI) as a concept has been useful because of its broad and inclusive scope. The article identifies a number of conceptual parameters of CBI. First, CBI includes biblical studies work in which the context of biblical reception is the subject of interpretation. Second, the context of reception is an inhabited or peopled context and these actual local context-based people are the subjects of interpretation. Third, the different forms of CBI each include a commitment to forms of social and theological transformation. Fourth, the various forms of CBI, while accountable to reception context-based readers are each "biblical" in that they may use of the resources of biblical studies, while challenging and changing the discipline. Fifth, CBI contributes to the changing of the discipline of biblical studies through its careful conceptual work, creating communities of theoretical and methodological reflection within forms of action-reflection praxis.

In many professional fields, such as engineering, medicine, law and the arts,
the voices of the female gender have been amplified. The entertainment
sector in Nigeria has especially conceded to this development in spite of the
alleged male dominance in most facets of the African society. Women are
competing shoulder-to-shoulder with men in terms of dexterity, delivery,
quality of production and consistency but many of them are still far from
being duly recognized. In the quest to celebrate and document the work of
a woman who has immensely contributed to the growth of Yoruba films and
Nollywood via the instrumentality of her music, this study singles out Tope
Alabi as one of the forces in the Nigerian films industry, with the aim to
acknowledge her status as a front-liner in Film-music composition and
appreciating her creative effort in the soundtracks of a selected Nigerian
movie. In addition to the transcription of the soundtracks into staff notation,
a three-fold analysis (Structural, Musical and Textual) is employed to
exhibit the peculiarity of Tope Alabi's compositional style and techniques,
and the functionality of the soundtrack in the selected film.

Nigerian Churches face a significant challenge in navigating critical contextual and intercultural hermeneutics within the framework of African Christian theology to ensure biblical effective interpretations. This challenge arises from the diverse cultural landscape of Nigeria, influencing the way in which the Bible is understood and applied in the local church context. The problem lies in reconciling these cultural nuances with the universal truths, and messages of the Bible to provide
meaningful interpretations that are both faithful to the text and relevant to the live experiences of Nigerian congregations. Therefore, this study explores the importance of contextual and intercultural hermeneutics in the interpretation of the Bible within the Nigerian church context. It delves into the significance of understanding the cultural, social, and historical contexts of biblical texts to ensure a relevant and meaningful interpretation for Nigerian congregations. This study is premised on postcolonial theory which seeks to analyze and critique the social, political, economic, and cultural dynamics that continue to shape postcolonial societies following the end of formal
colonial rule. The study employs both qualitative and quantitative methods of data collection, which include structured and unstructured in terviews and review of extant literatures on African Christian theology, hermeneutics, contextual theology, intercultural studies, and biblical interpretation. It is observed that incorporating indigenous cultural elements and perspectives, Nigerian churches can deepen their understanding of the biblical message and its application to contemporary issues.

One of the key principles of dialogue argues that participants in dialogue are to describe themselves and not to be described by others. Understandably, this is to avoid an incorrect characterization of others. Hence, by applying an Afrocentric lens to the Parable of the Sower, an African Christian self-description in relation to the concept and practice of dialogue and democracy in Africa is attempted in this study. This is needful since Africans have long suffered from the negative imagination and description by many Westerners. In the eighteenth and nineteenth centuries, Africans were seen as a "people without history" and, lately, as a "people without democracy," despite the existence of people-centered values and rich social systems in Africa. By adopting a qualitative research design that combines Afrocentric hermeneutics with appreciative inquiry, the study examines the Parable of the Sower and the themes of seed-sowing, fertile ground, and transformative growth through the lens of African cultural values and experiences. It draws on the concepts of African personhood and the social ethics of communalism and ubuntu to demonstrate how an Afrocentric reading of the parable can inform a reimagination of dialogue and democracy in Africa.

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The main question of this paper can be formulated as follows: What faith-related feelings and thoughts did Corona disease evoke in the affected people who claimed to be believers? In this qualitative study, the 14 people infected with Coronavirus served as a working group (sample). All these individuals who described themselves as believers were from the eastern Anatolian province of Erzurum. The inhabitants of this province are considered more religious than the inhabitants of the regions on the Marmara, Ege and Mediterranean coasts of Turkey. Twelve individuals from the subjects are male and two are female; they are 17-60 years old. We took semi-determined individual interviews by telephone as data collection tool in this scientific research. The last 3-year period has been a turning point in which the coronavirus pandemic has had a comprehensive impact on individual and community life. Under pandemic conditions, the digitalization of life has gained momentum and this situation has established itself as a new dimension of social life. The values of solidarity, compassion, family, friendship and security gained new intensity and importance during the pandemic . Health security moved to the highest place in the hierarchy of values. In particular, social isolation and fear of getting sick and dying hit the elderly and chronically ill even harder. In this emergency situation, people affected by the illness thought about life and faith in a new consciousness and tried to perceive and understand suffering, life and death again in the light of their faith. Moreover, one observes a kind of reflexive introspection and self-examination among the believers who experienced and survived this illness. Without exception, all interview partners indicated that they exhausted resilience from their faith and acts of worship.

This chapter describes the contributions of the ACTEA to the advancement of quality theological education in Africa. ACTEA is a project of the Association of Evangelicals in Africa (AEA) and a founding member of The International Council for Evangelical Theological Education (ICETE), a global partner within the World Evangelical Alliance. ACTEA, a trusted continent-wide theological association, functions in various roles highlighted below. A short history of ACTEA begins the chapter and gives prominence to the roles played by Dr. Byang Kato, the first African General Secretary of the AEA. Examination of the threefold work of ACTEA, that is, accreditation, networking and support services, follows. The chapter concludes with a brief overview of the current challenges and opportunities for theological education in Africa and ACTEA’s strategy to ensure the flourishing of theological institutions.

Despite the current impressive numerical growth of Pentecostal-Charismatic Christianity in Africa, there remain some concerns about the extent to which the church is making the desired impact in the public space. As the church grows numerically, the African continent is ironically plagued with many regrettable stories of corruption, bad governance, sexual abuse, gender discrimination and perversion, environmental degradation, robbery, economic crisis (leading to poverty and hunger), wars, and other social vices. This paradoxical increase in vices, alongside the demographic growth of the Christian population on the continent, has caused many to question the social impact of African Christianity. Re-Visioning African Pentecostal-Charismatic Ecclesiology in the Public Sphere is a response to these observations. The contributors to this volume, who are made up of seasoned academics (theological educators and missiologists) and mission practitioners, have engaged the subject from multidisciplinary perspectives, highlighting significant contributions of African Pentecostalism while pointing out critical areas for urgent attention. The volume is intended to stimulate conversations around the church's mandate of influencing the public sphere as an agent of social transformation. Christian Tsekpoe is a senior lecturer and head of the Centre for Ministerial Formation and Training at Pentecost University, Accra-Ghana. He has authored many articles and books Lord Elorm Donkor is the national head of The Church of Pentecost in the UK. Prior to this position, he was the principal of the Birmingham Christian College. He has authored many peer-reviewed articles and books.

One’s culture is an integral part of personal identity, and a person’s name often speaks volumes about their cultural heritage and the society they belong to. With the arrival of Christianity in Africa, many people were given foreign names at baptism. Even though the faith was taught in local languages and liturgies were celebrated in traditional styles, new converts were told they needed the names of saints for baptism. This book seeks to foster genuine conversation on inculturation, offering the Tiv people the opportunity to bear baptismal names in their own language and to discover scriptural connections for such names.

The prosperity gospel, which rose to prominence in the 1950s, has
emerged as a significant phenomenon within global Christianity. It has,
however, faced widespread critique, with many expressing concerns over
its extreme teachings, especially for its transactional approach to God—
treating blessings as rewards for faith and financial contribution. It is
criticised for its distortion of core Christian doctrines, and many argue that
its teachings threaten the theological foundations of Pentecostalism and
classical Christianity. A search for “prosperity gospel” on the Lausanne
Movement’s website yields over two hundred results, reflecting the high
level of interest and debate surrounding it even more than seven decades
later. As British anthropologist Simon Coleman points out, this “gospel”
has gone global, spreading across Africa, Latin America, Europe, and as
I can attest, even here in Asia.

In contemporary Zimbabwe, the intersection of traditional belief systems and Christianity forms a complex and often paradoxical worldview, particularly concerning moral transgressions such as murder. This study explores the psychological and sociocultural impact of avenging spirits (ngozi) on individuals and communities who identify as Christians but remain deeply influenced by indigenous African cosmologies. Using qualitative interviews and ethnographic methods, the research investigates how Zimbabweans reconcile the Christian doctrine of forgiveness and salvation with the culturally entrenched belief that an unsettled spirit must be appeased through traditional rituals. Findings suggest that fear of ngozi exerts a significant influence on behaviour, decision-making, and mental well-being, even among self-professed Christians. The study demonstrates that traditional African spiritual beliefs remain deeply woven into the Zimbabwean psyche, highlighting the need for culturally contextualized psychological models that incorporate both religious and ancestral belief systems. The article contributes to Afrocentric psychology by affirming that African spiritual consciousness continues to shape identity, morality, and coping mechanisms in the face of transgression and trauma.

A passagem dos atos e das paixões dos mártires, escritos no calor das perseguições, às narrativas martirológicas mais legendárias e épicas, que se difundem a partir do final do século IV e do início do século V, foi muitas vezes vista, pelos historiadores, como uma das mais marcantes transformações da hagiografia na Antiguidade Tardia. Contudo, o uso dos registros dos processos judiciais para a redação tanto das tradicionais atas dos mártires como para essas novas narrativas mais extensas e épicas continuou sendo altamente valorizado pelos cristãos do Norte da África, tanto católicos como donatistas, ao menos até o começo do século V. O objetivo deste artigo é investigar as razões desse apreço pelos documentos de arquivo, sobretudo oficiais, e os diferentes usos práticos que deles fizeram os cristãos africanos, do século III ao início do século V.

This article provides an overview of John Mbiti and his African theology over the past half a century. It discusses how African theology has moved from being unwritten to more deliberate, organised, and written forms of articulation since the 1950s. It also discusses the life, teachings, writings and convictions of John S. Mbiti known as the ‘Father of African Theology’ who passed away in 2019. Mbiti’s contribution to African theological epistemologies is plausible and has for ages reasserted itself within the mainstream theological studies. Mbiti put African spirituality worldview into perspective and made it a discipline acceptable by both African
and international academics. Key concerns of African theology include inculturation of the gospel into the African context, liberation from forces hindering Africans, communicating Christ’s message in an African manner, and asserting African self-identity and universality of the gospel. The article outlines some of the major themes of Mbiti’s African theology since the mid-20th century. It hopes to sketch an emerging agenda for African Christian theologies in the 21st century. This emerging agenda is African theology beyond Mbiti, which is a call to current African scholars from all the academic disciplines to take Mbiti’s convictions further by expanding them into the broader epistemologies.

Africa is the most religious place on earth. Such religiosity is manifested in several expressions of Christianity. However, the dominance of Christianity in the population has not resulted in the expected societal transformation. There is a significant disconnect between faith and daily living. This article argues that the reason for disconnection is similar to that of Frankfurt and many parts of Post-Reformation Germany. The tide of events began to change when Jakob Spenner pioneered what became Pietism. As Pietism led to a moral-ethical revival in Germany, the same should be replicated in Africa. This article suggests that, as part of the missiological demands of the gospel, African Christians must prioritize biblical preaching and teaching in homes, emphasize the ethical demands of the gospel on Africans, invest deliberately in transformative missions, and disciple local believers for public places.

This research, Artificial Intelligence (AI) and the Challenges of Preaching the Gospel of Christ in the Contemporary Society, underscored the moral considerations in relation to preaching the Gospel of Christ and the emerging technological advancements like AI today. The work focused on providing the Church with much-needed technological tools, challenges and ethical guidelines for engaging Artificial Intelligence (AI) in the contemporary society. The relevance of Christian Churches and the mode of operation in this twenty-first century is much more different from what it used to be in the previous centuries. Technological advancement affects our lives and forces a shift to a more progressive era. These shifts will happen increasingly faster as development and technological breakthroughs increase; and at the same time come with lots of ethical and theological issues that challenge the status quo. This crisis, occasioned by the emergence of these new technologies has much to do with changing contexts of the existing praxis of the Church. Using descriptive phenomenology and secondary sources of data collection and analysis, this paper, uncovered that, while AI and other technological givens are relevant to preaching the Gospel of Christ in the contemporary society, its ethical implications should be taken into consideration at every point in time. The work advised the Church to leverage Artificial Intelligence (AI) in the advancement of the gospel truth, to avoid being left behind or remaining in the old tradition. It noted however that, the fastchanging technological landscape will require shifts from the Christian community in all aspects and the Church must take advantage of this to advance its evangelical actions bearing in mind the ethical and theological implications involved.

This research, Artificial Intelligence (AI) and the Challenges of Preaching the Gospel of Christ in the Contemporary Society, underscored the moral considerations in relation to preaching the Gospel of Christ and the emerging technological advancements like AI today. The work focused on providing the Church with much-needed technological tools, challenges and ethical guidelines for engaging Artificial Intelligence (AI) in the contemporary society. The relevance of Christian Churches and the mode of operation in this twenty-first century is much more different from what it used to be in the previous centuries. Technological advancement affects our lives and forces a shift to a more progressive era. These shifts will happen increasingly faster as development and technological breakthroughs increase; and at the same time come with lots of ethical and theological issues that challenge the status quo. This crisis, occasioned by the emergence of these new technologies has much to do with changing contexts of the existing praxis of the Church. Using descriptive phenomenology and secondary sources of data collection and analysis, this paper, uncovered that, while AI and other technological givens are relevant to preaching the Gospel of Christ in the contemporary society, its ethical implications should be taken into consideration at every point in time. The work advised the Church to leverage Artificial Intelligence (AI) in the advancement of the gospel truth, to avoid being left behind or remaining in the old tradition. It noted however that, the fastchanging technological landscape will require shifts from the Christian community in all aspects and the Church must take advantage of this to advance its evangelical actions bearing in mind the ethical and theological implications involved.

The Ethiopian Orthodox Täwaḥǝdo Church (EOTC) is quickly becoming one of the largest autocephalous churches in the world, yet its theological distinctives are poorly understood even by related ‘Oriental’ Orthodox traditions. Because theōsis (θέωσις; ‘deification’) is recognised as the characteristic unifying theological trait of the overarching Eastern Orthodox branch of Christianity with which the EOTC claims affinity, this study aims to clarify for the first time how notions of theōsis have been understood within the historic Christian faith of Ethiopia. Understandings of theōsis, of course, have been indelibly shaped by the experiential witness of monastic communities. Therefore, this thesis draws upon the rich monastic literature of Ethiopia (and Eritrea) in order to consider the degree to which this non-Greek, pre-Chalcedonian tradition has inherited, incorporated, adapted, synthesised, stewarded, and developed a vital theological concept that was largely (though not exclusively) shaped by Greek-speaking Fathers of the Church. In the process, this study outlines fresh paradigms for conceptualising theōsis that allow the organic approaches of the Ethiopian tradition to be represented without capitulating to categories that have become standard within the broader Orthodox tradition. The findings and translations offered here demonstrate in unprecedented ways how the EOTC has expressed concepts of theōsis and integrated them as their own. This is shown through unprecedented analysis of Gǝʿǝz terminology, phrases, and metaphors, in addition to unprecedented transcription and translation of large portions of Ethiopic monastic literature. Ultimately, this thesis argues that the expressions of theōsis found throughout the monastic tradition of the EOTC represent unique, irreducible insights on the human experience of growth in godliness and are of considerable value for the perpetual theologising tasks of other Orthodox traditions—and ultimately the global Church as a whole.

Download the entire thesis document for free here: https://doi.org/10.25411/aru.29646740

The formation of the New Testament was entrenched in diverse cultural and religious orientations. The New Testament was written in Palestinian and Greco-Roman cultural and religious contexts. Knowledge of this background is germane to understanding, interpreting, and applying the message of the New Testament. African Pentecostal hermeneutics often emphasises Spirit-led interpretation, experiential engagement with Scripture, and the continuity of New Testament charismatic gifts. African Pentecostalism often prioritises contemporary application over historical context. Although this approach has significantly influenced contemporary Christian worship and theology in Africa, it sometimes lacks a strong engagement with the historical and cultural contexts in which the New Testament was written. This situation could be responsible for the lack of doctrinal depth, nominalism, and overemphasis on charisma over character attributed to African Christianity. As a result, there is a critical need to explore how the historical-cultural context of the New Testament can be effectively integrated into African Pentecostal interpretation without compromising its spiritual vitality. This study investigates how the socio-religious environment of first-century Judaism and the broader Greco-Roman world influenced the teachings of Jesus and the early Church. It further examines the relevance of integrating this contextual knowledge into African Pentecostal interpretation and practice. This paper adopts an analytical approach to explore the interaction between contextual reading of the New Testament and African Pentecostal hermeneutics. It aims to encourage a more holistic approach to Scripture that deepens contextual understanding and enhances the transformative power of African Pentecostal Christianity.

A list of resources for schools accredited by the Association for Christian Theological Education in Africa (ACTEA):
a guide to using the internet for library research,
a list of key _Africana_ book series,
a select list of recommended traditional (i.e., not open access) journals,
and a robust list of open access _Africana_ journals.

In 2008 South Africa's Centre for Development and Enterprise (CDE) produced a report on Pentecostalism, Under the Radar: Pentecostalism in South Africa and its Potential Social and Economic Role, which makes great claims for the public effects of Pentecostalism, proposing that Pentecostalism will do for South Africa what Max Weber argued Calvinism did for eighteenthcentury Europe. The report is influenced by "the claims of sociologists of religion that Pentecostalism has a special affinity with market-based development, and a kinship with what historians call the "Protestant ethic": a cluster of beliefs, attitudes and habits that underpinned the spectacular economic growth of north-west Europe during the industrial revolution." This article will review the results published by the CDE visà-vis the construction of a "Pentecostal Ethic" and present a case study of an African Pentecostal church, Winners' Chapel, which challenges the assertions made by the CDE. As an example of the prevalence of "victorious living" within African Pentecostalism, Winners' Chapel does not conform to the Weberian model of the Protestant Ethic. Max Weber's highly influential work, The Protestant Ethic and the Spirit of Capitalism, answered many questions about the relationship between religion and economics when it was published in two parts in 1904 and 1905, but has generated many more questions still circulating more than a century later. Weber

This  article  aims  to  contribute  to  the  discussion  on  the  intellectual  and organizational    influences    of    Christianity    in    Early    Medieval    England, highlighting    the    impact    of    theological    and    institutional    developments originating  in  Africa  on  Western  Europe.  The  main  hypothesis  of  the  article  is that  historiography  has  underestimated  this  aspect,  focusing  primarily  on  the influence  of  Roman,  Irish,  and  Byzantine  Christianity.  To  explore  this hypothesis,  the  article  will  examine  how  the  Christianization  process  of  the island  may  have  been  influenced  by  Coptic  monasticism.  It  will  also  point  out how  the  reform  and  resulting  tradition  attributed  to  Theodore  of  Tarsus  was heavily influenced by this intellectual tradition. In this sense, the article seeks to present  research  paths  that  can  contribute  to  a  better  understanding  of Christianity through the lens of Connected History.

Cultural norms are determined by societal expectations and are embedded and ingrained in communication practices. They define, prescribe, and dictate gender roles, including who is qualified to communicate or speak at public gatherings. Communication practices are shaped and regulated by cultural norms. This study investigates the ways and manners in which cultural norms affect women's involvement in traditional governance systems in two regions in Ghana, namely Upper East and Upper West. As part of the qualitative research technique, the study deployed focus group discussion, in-depth interviews, and participant observation in the data collection process. In addition to two Regional House of Chiefs registrars, one from each region, the participants also included two paramount chiefs from the Bongo and Builsa traditional areas of the Upper East Region, two paramount chiefs from the Kaleo and Tumu traditional areas in the Upper West Region, two paramount queen mothers from the Bongo and Builsa traditional areas of the Upper East Region and two paramount queen mothers from the Kaleo and Tumu traditional areas of the Upper West Region. The study represented gender-based non-governmental organisations from both regions. The inclusion criteria included those who were directly involved in traditional governance systems or actively involved in gender-related community work, including advocacy, while those whose roles did not intersect with traditional governance systems or whose contributions did not directly relate to traditional authority structures or gender advocacy were excluded. The study highlights how institutional structures and cultural discourses sustain gender inequality in the traditional governance systems of the study's locations, with a focus on Gender and Development (GAD) theory. The results reveal that gendered communication norms make it difficult for women to participate in traditional governance, which limits their visibility and impact and reinforces patriarchy in public discourse. Despite this trend, the study also identifies opportunities for revolutionary change, including policy changes, interventions designed to enhance the capacity of established authorities, and adjustments to communication methods that promote more inclusive discourse. It advocates for egalitarianism and participative governance systems, removing obstacles to communication and reassessing cultural norms via the prism of GAD. It recommends that policymakers, traditional leaders, and civil society actors who want to advance gender equality in governance should take note of this study's implications. The study concludes with specific recommendations, including the creation of community-level forums for inclusion and empowerment, the integration of gendersensitive training for traditional leaders, and institutional support for queen mothers.

ABSTRACT The scope of this study -- conducted by the academic members of staff of the Department of Pastoral Theology, Liturgy and Canon Law in the Faculty of Theology of the University of Malta -- was twofold: (a) to gather information about how people interpreted the Covid19 pandemic and the partial lockdown in Malta and (b) to reflect constructively on a global crisis which was difficult to understand and very hard to live. The questions in this survey were meant to gauge the personal experiences of the participants, how Covid19 impacted their sense of existential meaning, their faith, their sense of community and how they coped with the crisis. The study was held between 30 November and 21 December 2020. During this period, 1102 responses were recorded.

This study examined the roles and cultural significance of Dagomba praise singers, praise singing, and praise naming in Northern Ghana. Central to the socio-cultural fabric of Dagomba society, these oral traditions preserve cultural identity, perpetuate historical narratives, and promote communal values. Guided by performance theory, the research investigated the nature of praise singing among the Dagomba people and the role of the praise singer within their cultural context. The study adopted a qualitative approach, utilizing purposive sampling methods to select bards, chiefs, and community members connected to royalty, who are primary targets of praise singing, and field notes, enabling a comprehensive understanding of these traditions. Findings revealed that Dagomba praise singing is deeply rooted in the community's oral heritage, serving as a medium for the praise singer's role as a reservoir of history, honoring achievements, and reinforcing social cohesion. The praise singer emerged as a cultural custodian, mediator, and performer, whose roles extend beyond entertainment to include preserving heritage and adapting traditional practices to contemporary contexts. The interplay between singing, naming, and the roles of praise singers underscored their collective contribution to the enduring relevance of Dagomba traditions. This study highlights the intricate connection between oral traditions and cultural identity and sheds light on their significance in preserving the Dagomba heritage amidst evolving societal dynamics.

This proposal wants to give value to the connections between the exercise of classical rhetoric and the hermeneutics of law in late antique Christian literature, starting from the analysis of Commodian’s works. This investigation can be considered as a “case study” to examine a crucial phase in the Latin West Christian history. The ars poetica of Commodian aims to strengthen some Christian communities in Roman Africa during the second half of the third century. However, a close relationship between “law” and “rhetoric” emerges from this perspective. Commodian describes himself as a “teacher”: he wants to transmit both the truths of faith, and the real meaning of the Lex. The poet clearly refuses to recognise any examples of pagan culture, but he seems to adopt some tools for the real interpretation of the Lex that recall the Ciceronian rhetorical models (the so-called “status legales”). Finally, the direct and indirect quotations of the most relevant Latin classical Authors (especially Virgil, Ovid, Lucan, Statius, Terentius, and Lucretius) show how the thought of a Christian teacher still depended, in the transition from Late Antiquity to the Early Middle Ages, on a heritage that was far from fade away.

The encounter between Jesus and the Canaanite woman in Matthew 15:21-28 presents one of the most controversial and thought-provoking episodes in the New Testament. At first glance, Jesus's response to the woman appears to be harsh, dismissive, and exclusionary. His silence, followed by statements that seem to insult and reject her plea, has generated much theological and ethical debate. However, this narrative is not merely an incident of cultural bias or religious rigidity, but a deeply theological moment in which Jesus brings to light the dynamics of covenant, grace, and faith. The deliberate use of the term "Canaanite," his movement into Gentile territory, and the woman's extraordinary persistence and theological insight offer profound insights into the unfolding of God's salvific plan (Keener, 2009: 407-409). Epistemologically, this narrative challenges fixed assumptions about who is qualified to know, approach, and receive from God. The Canaanite woman, a religious and ethnic outsider, demonstrates a profound form of relational and experiential knowledge of Christ. Her boldness, humility, and articulation of divine mercy reveal an epistemology rooted not in doctrinal privilege but in the lived experience of suffering and hope. She not only recognizes Jesus as "Son of David," but also places herself within the economy of God's grace, even if only at its margins. Her engagement becomes a theological critique of exclusivist religion and an embodiment of faith that transcends borders (Plantinga, 2000: 243; Wolterstorff, 2010: 88). Theologically, this passage offers a vision of the Kingdom of God that is simultaneously rooted in Jewish history and radically inclusive of the outsider. Jesus's engagement with the woman does not undermine his mission to Israel but extends it eschatologically to all nations. The dialogue functions pedagogically, revealing to the disciples-and to the Church-that divine grace is abundant, even in crumbs. This episode, therefore, is not a marginal story but a central revelation about faith, mission, and divine identity. The Canaanite woman emerges as a proto-disciple and her faith serves as a model for the Gentile inclusion in the missio Dei (Wright, 2012: 114-117).

Wśród obszernego zachowanego zbioru dokumentacji ekonomii malborskiej znajdują się również kontrakty zawierane między monarchami a kolejnymi ekonomami. Jeden z takich dokumentów, zawierający kontrakt za lata 1651-1653 zawarty między królem Janem Kazimierzem a starostą sztumskim Zygmuntem Guldensternem, został niedawno opublikowany na łamach "Komunikatów Mazursko-Warmińskich". W niniejszym opracowaniu autor przeprowadził szczegółową analizę tekstu tego kontraktu, wymieniając po kolei wszystkie obowiązki kontrahenta. Następnie, przede wszystkim na podstawie zachowanego w Archiwum Skarbu Koronnego kwitu skarbowego, a także innych źródeł, starano się wykazać, czy i w jakim stopniu oraz w jakim zakresie ekonom Zygmunt Guldenstern wywiązał się z nałożonych nań w umowie dzierżawnej zobowiązań.

The shifting relationship between state and religion has historically been a contested space, and the focus of much scholarship. It is important for observers to understand this unstable boundary, so that neither political nor religious actors undermine democratic freedoms. Calvin D. Ullrich, a theologian and philosopher of religion, examines the evolution of the state-religion context in South Africa.

The study analyses Henry Venn's Three-Self Mission Model's influence on the Vision 3000 church planting initiative of the Assemblies of God Ghana (2015–2019). Rooted in AOGG's historical commitment to the 3S mission model, also applied to Vision 3000's operation. Through in-depth interviews with key stakeholders and thorough archival analysis, the study examines how the principles of self-governance, self-propagation, and self-support shaped both the achievements and limitations of this church planting program. The research reveals that the model facilitated significant growth with 2117 new churches established (70% of the target) of the initial target of 3000 churches. It also highlighted the complex tension between centralised oversight and local autonomy. The study demonstrates that Venn's model effectiveness varied significantly across different socio-economic contexts, with resource disparities and leadership development emerging as critical challenges. The COVID-19 pandemic's impact further exposed vulnerabilities in the 3S mission framework, particularly in economically disadvantaged regions. This research contributes to ongoing discussions about contextualising mission models in African Christianity, suggesting the need for hybrid approaches that balance Indigenous empowerment with flexible support mechanisms. The findings provide insights for church planting initiatives in similar contexts, emphasising the importance of adaptive implementation strategies that consider local economic and social realities.