Inculturation Theology

The concept of Christian identity remains a central concern in contemporary Nigerian society where cultural pluralism, religious syncretism, and moral decline pose serious challenges to authentic Christian living. This study, titled "Old Things Have Passed Away: A Contextual Analysis of 2 Corinthians 5:17 and Its Implications for Christian Identity in Nigerian Society", explores the transformative nature of the Christian life as presented in Pauline theology. The statement of the problem arises from the increasing gap between professed Christian faith and actual lifestyle among Nigerian Christians, where old patterns of corruption, materialism, and moral laxity persist despite religious commitments. Employing a contextual and exegetical methodology, the research critically analyzes 2 Corinthians 5:17, while integrating socio-cultural analysis to uncover its practical relevance. Findings reveal that Paul's assertion of becoming a "new creation" demands a radical break from sinful patterns and a reconstruction of identity anchored in Christ rather than cultural pressures or societal expectations. The study concludes that Christian identity in Nigeria is endangered by nominalism and the accommodation of old habits that contradict biblical transformation. It recommends intentional discipleship, contextualized Christian education, and the re-emphasis of ethical formation in churches as vital strategies for building authentic Christian identity. The research ultimately argues that for Nigerian Christians to embody true newness in Christ, the old ways of corruption, ethnic rivalry, and materialistic orientation must give way to a Christ-centered life that transforms both the individual and the larger society.

This Book, Ευχαριστία: True Body and True Blood for Eternal Salvation, explores the theological foundations and spiritual significance of the Eucharist in the life of the Church with an outstanding clarity, pastoral sensitivity, scholarly depth, theological foundations, liturgical expression, and life-giving power in the contemporary Church. Drawing from Scripture, Church Fathers, and liturgical history, the book challenges readers to rediscover the Eucharist as a communal and transformative act.

This article examines the persistent practice of "double weddings" among Igbo Anglicans, who solemnize marriage through both the traditional Igba Nkwu (wine carrying) rite and the Christian sacrament. This duality, while securing cultural and sacramental legitimacy, generates theological ambiguity, financial strain, and pastoral inconsistency. Employing a qualitative, desk-based methodology, this study analyzes primary church documents and secondary scholarship to argue that the solution lies not in choosing one rite over the other but in their theological synthesis through synculturation. This framework moves beyond unilateral inculturation by proposing a two-way integration where Igba Nkwu is reframed as a cultural enhancement within the Anglican wedding liturgy. The article concludes with practical guidelines for a unified celebration that is biblically faithful, theologically coherent, and culturally resonant, offering a model for the Church of Nigeria to affirm both its Anglican identity and Igbo heritage.

This article explores the contextualisation of Christianity within Chinese culture by examining how Christian worship can embrace local wisdom and cultural values. Contextualisation plays a crucial role in ensuring that the expression of Christian faith remains both theologically sound and culturally resonant. In the Chinese context, where ancestral reverence, symbolic traditions, and familycentered values are deeply embedded, a sensitive and thoughtful approach is required. The study employs a qualitative method through a literature review of theological writings, historical records, and cultural analyses to investigate how Christian theology can engage meaningfully with Chinese traditions. The findings reveal that certain cultural elements-such as ancestor honour, which is central to filial piety; the colour red, symbolising prosperity and joy; and the collectivist view of family-can be reinterpreted within a Christian framework. Ancestor honour, for instance, can be seen not as idol worship but as a celebration of faith heritage and family lineage. The use of traditional music, symbols, and festivals such as Chinese New Year in church services demonstrates that cultural integration is possible without compromising the gospel's core message.Moreover, the emphasis on harmony and extended family in Chinese society parallels the Christian concept of koinonia, or spiritual fellowship. By embracing these cultural values, churches in China can present the Christian faith in ways that are both biblically faithful and culturally meaningful. This research underscores the importance of contextual theology in nurturing indigenous expressions of Christianity that honor both Christ and culture.

From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. 17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. 18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 6:1 Working together with him, then, we appeal to you not to receive the grace of God in vain. 2 For he says, "In a favorable time [time of acceptance] I listened to you, and in a day of salvation I have helped you." Behold, now is the favorable time; behold, now is the day of salvation. 3 We put no obstacle in anyone's way, so that no fault may be found with our ministry, 4 but as servants of God we commend ourselves in every way: by great endurance in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; 6 by purity, knowledge, patience, kindness, the Holy Spirit, genuine love; 7 by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; 9 as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything. 11 We have spoken freely to you, Corinthians; our heart is wide open. 12 You are not restricted by us, but you are restricted in your own affections. 13 In return (I speak as to children) widen your hearts also. I don't like to concentrate on only two verses, but with there being so much in vv.1-2 and v.2 in particular being such a critical verse within NT theology, I have no choice. 1

Die von Jim Harries konzipierte und gelebte Praxis Verletzlicher Mission hat neben Anerkennung immer wieder auch Anstoß hervorgerufen. Menschen problematisier-ten die Absolutheit seiner Thesen aber auch seine als überkommen wahrgenomme-nen Missionstheologie. Bezugnehmend auf Harries‘ eigene Schriften sowie auf Er-kenntnisse des Autors aus seinem Dienst in Südafrika, wird auf die Kritikpunkte ein-gegangen und differenziert Stellung bezogen.

The Jesuit Diego de Pantoja can be considered a two-way bridge between China and the West. The Chinese, Portuguese and Spanish languages in which he wrote the texts preserved today bear witness to this. A Jesuit in the first stage of evangelization in China, together with Mateo Ricci, SJ, his letters —the subject of our study— bear witness to his interest in realistically presenting the daily and cultural life of China in the West as opposed to the stereotypes that circulated at the time. In turn, he became an ambassador of European culture and science to the Wanli Emperor and his mandarins in the Forbidden City in Beijing. His missionary and scientific work in the Central Empire has made him in the 21st century a point of reference for the relations of the Papacy and the West with China.

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.

t To the Mountain of the Lord is a compelling journey through Scripture, African history, and the living traditions of the Church. Drawing on the vision of the prophet Micah, the wisdom of St. Augustine, and the vibrant life of African communities, author presents a powerful call to inculturation-rooting the Catholic faith deeply in African soil while remaining fully faithful to the universal Church.

This article explores how language-far from being a neutral tool-is a sacred, living reality that shapes the Church's identity, mission, and communion. In our age of synodality, language takes on renewed importance as the Church seeks to strengthen participation, communion and mission. Beginning with the Pentecost event-when the Holy Spirit enabled the apostles to speak in every language-the study traces a theological and pastoral journey through the poetic witness of the Syriac Fathers, the philosophical insights of Russian theologians like Florenskij and Berdjaev, and the liturgical vision of thinkers such as Alexander Schmemann and Jean Corbon. Special attention is given to the Middle Eastern context, where the continued use of classical Arabic in the liturgy presents both historical richness and pastoral challenges, particularly for younger generations. The article proposes that embracing vernacular and spoken dialects can renew participation and deepen spiritual understanding without abandoning tradition. Ultimately, the Church is invited to rediscover the sacredness of language-not just to communicate better, but to live the mystery of the Incarnation more fully. True synodality requires not just walking together, but speaking and listening together-in every language under heaven.

Afrikanische Philosophen beschäftigen sich zunehmend mit aktuellen Themen. Für ethische Fragestellungen greifen sie häufig Schlüsselkonzepte aus der Lebenskraft- oder Ubuntu-Tradition auf.  Hier einige Anmerkungen zu diesen Gedanken zur Sterbehilfe.

Tombstones are evidence of missionary activity in China and testimony to the development of Christianity in China. The most famous tombstone in China is the stele of Matteo Ricci in the Zhalan Cemetery in Beijing, where the tombstones of Johann Adam Schall von Bell and Niccolo Longobardi have also been preserved. Recently, tombstone rubbings from the Shengmutang 聖墓 堂 Jesuit Cemetery in Shanghai were discovered in the French Jesuit Archives. Ye Nong and Shao Jian collated and edited them into Trace as Left: Rubbings of Tombstones of Shanghai Jesuit Brothers in the French Jesuit Archives, including 169 rubbings of tombstones and the Bianxue Zhangshu 辯 學章疏 (Memorial about the Debate) by Xu Guangqi 徐光啟. The owners of the tombstones were all missionaries to China in the late Qing, of whom only 11 were mentioned in other biographies or local gazetteers, and the remaining 100 were little known to scholars (p. d18). Thus, this book provides important primary sources for the study of the Jesuits who came to China in the late 19th century and also promotes scholarly attention to Chinese Catholic stone stelae other than those at Beijing Zhalan Cemetery and Zhengfusi Cemetery. Trace as Left provides brand-new materials for the study of Chinese Catholic stone steles, which previously focused on the Zhalan and Zhengfusi Cemeteries in Beijing. Lin Hua, Yu Sanle, Zhong Zhiyong, and Gao Zhiyu introduce the history and status quo of Matteo Ricci's tombstone. 1 Following this, Edward J. Malatesta and Gao Zhiyu extend the work to the entire Zhalan Cemetery and to excerpts and translations of the inscriptions that existed in the cemetery in the 1990s. 2 The above research is limited to the cemetery that has not yet been systematically restored, so many stelae are missing. Based on these studies, Chen Xinyu's work, which reexamined the Zhalan Cemetery in 2020 and analyzed the newly discovered stone steles in 2018, is a valuable reference for current research on the fenced cemetery. 3 On the other hand, Lishi Yizong 歷史遺蹤 (Historical Trail), edited by Ming Xiaoyan and Jean-Paul Wiest, thoroughly studies the stone steles in Zhengfusi Cemetery and its history, revealing the impact of the Rite Controversy on the shape of missionary tombstones. 4 Unfortunately, most of the Catholic stone steles in China have been destroyed for anti-Christian movements in history, and existing studies have focused on the tombstones and their rubbings that have survived in Beijing. These materials were mainly made in the 17th to early 19th centuries, and are mostly based on the tombstones of Jesuits who came to China during the Ming and Qing dynasties. Unlike them, the rubbings collected in this book are all from the Shengmutang Jesuit Cemetery in Shanghai from 1845-1907, which was destroyed by a political movement in the 1960s. Therefore, these rubbings are the only copies of the inscriptions, and they play a critical role in examining the identity of the missionaries who came to China in the late Qing, as well as the deeds of their activities. This book introduces the history of Shengmutang Cemetery and the general situation of all the rubbings in the preface, in which the editors narrate the process of the cemetery from its establishment by Frarcuis Brancati and Philippe Couplet to its development after 1841, when new Jesuits returned to China (pp. d28-d34). The main body contains 169 rubbings of tombstones of missionaries affiliated with the Jesuits, the Franciscan order, the Society of Foreign Missions of Paris (M.E.P.), the Order of St. Augustine, and the CICM. The majority of the tombstones are engraved with the mark of the order and the Latin name of the tombstone owner at the top, while the Chinese name, courtesy name, nationality, time spot of conversion and coming to China,

Academic referencing, though very significant in scholarship, has not been an easy
task for both students and researchers, especially when one is restricted to following
a particular referencing style either as instructed by one’s educational institution or
by a publishing house through which one seeks a publication. In biblical
scholarship, the philosophies of structuralism and deconstruction are very
significant, especially as much as textual translation and interpretation are
concerned. Several proponents have shared their scholarly views on how they
individually appreciate these philosophical concepts. In an attempt to unravel some
of such works without neglecting the authors and their central discussions, this
paper employed a methodology through the construction of annotated
bibliographies of such works. Findings indicated that while structuralism mainly
studies the meaning of a text independently of its history and culture,
deconstruction considers the world of the audience in line with the author’s
intention and how that intention could be relevant to the new audience, taking into
account the history of the text and the culture of the audience. Also, some of the
key proponents of structuralism and its philosophical development include de
Saussure, Levi-Strauss, Sasková and Titchener. Key proponents of deconstruction
include Derrida, Norris, Ekem, Kuwornu-Adjaottor, Mugambi, and Nida.
Significantly, with a maximum word count of 150 words and not less than 50
words, readers would understand key information contained in the sampled works
of the authors through the annotations.

There is ample evidence both in the Bible that the poor were cared for. Also, the history of the early Church shows that she was a caring community. However, in recent times, the emphasis on care for the poor seems to be waning in favour of the maintenance of expensive and, sometimes, ostentatious administrative and welfare structures that favour the ecclesiastical elites. It also seems that some of the markers of the contemporary Church's compassionate disposition towards the poor such as subsidized education are soon becoming less fashionable. As a result, many within the Church are grumbling under what appears to be a burden of financial expectation from the leadership of their denominations without commensurate empowerment and concern from the latter. To make matters worse, some preachers demonize poverty, making it more difficult for those who are struggling economically to

Oral traditions serve as crucial repositories of cultural and spiritual values, shaping communal identity and moral instruction. However, comparative studies between indigenous oral traditions and biblical sacred texts remain underexplored, particularly in the context of theological inculturation. This study aimed to compare Kayori, an oral tradition of the Pamona people in Indonesia, with the Psalms of the Hebrew Bible, focusing on their symbolism, structure, and social functions to assess potential avenues for contextual theological integration. The study was conducted through a comparative textual analysis, examining the poetic
elements, religious significance, and community roles of both traditions within their respective cultural and theological frameworks. A descriptive qualitative approach was employed, using comparative analysis and hermeneutical interpretation. Relevant literature on Kayori and the Psalms was systematically analysed to identify parallels and distinctions in theme, form, and function. While both traditions employ natural symbolism and serve as communal expressions of spirituality, they differ in theological orientation. The Psalms reflect a monotheistic framework centred on divine worship, whereas Kayori incorporates animistic and ancestral
elements. In addition, the written, structured nature of the Psalms contrasts with Kayori’s oral, fluid, and adaptive performance. The study highlights the opportunities and challenges of incorporating Kayori into Christian worship. Inculturation requires theological discernment
to ensure that cultural adaptation enhances biblical faithfulness rather than leading to syncretism.

Contribution: This research provides a theological and anthropological framework for engaging oral traditions in contextual theology, contributing to discussions on biblical inculturation and indigenous Christian expressions.

Der Theologe und Philosoph Gianluca De Candia geht in seinem neuen Buch
„Die Dynamik des Wortes. Fortwährende Übersetzung als Prinzip christlicher
Überlieferung“ der grundlegenden Frage „Wie lässt sich die katholische Tradition als lebendiger Übersetzungsprozess verstehen?“ nach. Im Gespräch mit der Kirchenzeitung erläutert er diesen Prozess.

Morality has to do with principles of conduct or behaviour regarding what is accepted by society as right or wrong, good or bad, correct or incorrect. It could be related to a people's or an institution's code of conduct. The African continent, as well as other continents, has a notion of what is regarded as the acceptable way of doing things or living, the contravention of which is considered immoral. African morality may not be well-documented, but it is discernible from the acceptable ways of life of Africans, as well as their proverbs, folklore, traditions, and culture. The Christian Religion also has its acceptable ways of behaviour, and this can be deciphered from the stipulations of the Holy Bible as well as other Christian documents on Christian conduct, and from the preaching, teachings, and exemplary lived lives of practising Christians. This paper aims to highlight the originality of African and Christian moralities, showcase their compatibility, and explore the possibility of producing a sound and balanced African individual, as well as a more well-rounded global humanity, through their fusion. This is particularly pertinent in the modern era, which appears to be lacking a truly objective morality. An in-depth study and presentation of Christian and African sources are crucial to this paper, with an emphasis on the Nigerian context.

Myths are depicted by each culture differently according to their own cultural characteristics. One culture that depicts the origin of humans is the Batak Toba culture. The myth of human existence in the Batak Toba culture is passed down orally in a turi-turian (fairy tale) by parents who understand it to younger people or children. At present, there are various versions of the myths owned by the Batak Toba culture even though they have the same pattern. This is because the delivery of the story uses oral communication from generation to generation and has never been documented in a book. Until 1851, a Dutchman named Van Der Tuuk collected all the myths of human origins in the Batak Toba culture in a more perfect form.

Development is a multi-dimensional process that involves growth and the mastery of the environment and its entire social, economic, and political systems, which improve the quality of life of the inhabitants of an area. Interestingly, while kinsmen have been identified as agents of socioeconomic and political development in Igboland during the pre-colonial era, their roles in contemporary Igbo society seem under-studied and perhaps even underestimated. This study examined the roles of kinsmen in the socioeconomic and political development of Igboland using Nsukka as a study area. A mixed research design was adopted in which both qualitative and quantitative data are found relevant to generate verifiable, unbiased and wider descriptive and analytical data set capable of achieving the purposes of this study. Methods of data collection were through surveys, in-depth interviews, and Focus Group Discussions (FGDs). The findings revealed that kinsmen contribute to the economic and political development of Nsukka. The study concludes that it is pertinent to sustain the activities of this traditional institution in a ikenga

One of the core driving forces of spirituality is certainly committing oneself to service the people (serving) vis-à-vis vocation. Service/vocation enjoins calling that transcends other considerations because it stems out of spirituality. It is in this context and more particularly in this paper, First, a broader understanding of spirituality be delved with by taking into consideration the root meaning of it and interpreting it; Second, explication of service be dealt substantiating with some biblical textual sources and last, essentializing spirituality and service in a world of inhumanity that we live in the present and pass on to the future generations.

All Rights Reserved Except for the quotation of short passages for the purposes of research, criticism and review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the copyright owners. Nor shall it be sold or circulated in any form, binding or cover other than that in which it is published.

Sie kann nicht der Beliebigkeit das Wort reden, sondern dient einzig und allein dem zentralen Bekenntnis des christlichen Glaubens. Es wird deutlich: Fülle und Sinn des menschlichen Lebens erschließen sich in der Begegnung mit Gott, dem Schöpfer, Erlöser und Versöhner. Dieser theologische Mut, der sich ohne Berührungsängste auch über die Grenzen des eigenen Fachs hinaus bewegt, zeigt sich als die entscheidende Antriebskraft, von der die akademische Lehre von Professor Meuffels, die Betreuung seiner Schüler und das Gespräch mit Kollegen und Freunden Zeugnis geben. Dass solcher Mut und die Begeisterung für das theologische Arbeiten nicht auf die eigene Person begrenzt bleiben, können wir an dieser Festschrift erkennen: Freunde, Schüler und Kollegen nehmen ihn und seinen Geburtstag zum Anlass, die verschiedenen Perspektiven, in denen die Wahrheit des Wortes Gottes in der Welt aufleuchtet, und die Freude an der katholischen Weite des theologischen Denkens aufzuzeigen. Als Impulsgeber für solche Theologie sei ihm herzlich gedankt und zum Geburtstag freundschaftlich gratuliert. Gottes Segen und ad multos annos! Rom, 25. Januar 20<7

In contemporary African societies, particularly in Nigeria, the celebration of death has assumed alarming proportions, often overshadowing the value and dignity of life itself. Lavish burial ceremonies marked by extravagant spending, cultural pageantry, and social competition are increasingly common, even for impoverished or neglected individuals. This paper critically examines the socio-cultural and theological implications of excessive funeral practices in Nigeria, highlighting the growing trend of honouring the dead at the expense of the living. Drawing from biblical teachings on death, burial, and the Christian hope of resurrection, the study contrasts scriptural principles with prevailing customs that reflect materialism, syncretism, and societal pressure. It argues that such practices not only undermine Christian values of modesty and stewardship but also contribute to economic hardship among bereaved families. The paper further explores the role of the Church in addressing this moral and cultural dilemma. It recommends a proactive ecclesiastical response through biblical reorientation, pastoral counselling, institutional guidelines, and public advocacy. The Church is called to reclaim its prophetic voice by promoting a theology of life, encouraging dignified and straightforward funerals, and fostering a culture that values people. At the same time, they are alive rather than staging grand farewells in death. Ultimately, this paper affirms that curbing burial excesses is both a spiritual and social responsibility that demands theological clarity, cultural sensitivity, and a commitment to restoring Christian witness in a context increasingly dominated by spectacle and status. The Church can help redirect societal values toward compassion, stewardship, and eternal hope in Christ by reimagining funeral rites as moments of sober reflection rather than social display.

.

Der Beitrag untersucht, was einerseits die Feiergestalt der Taufe über das Kirchenverständnis aussagt und anderseits, wie sich das konziliare Kirchenverständnis auf die Tauffeier ausgewirkt hat. Gemäß der Taufabsage in der Antike zeigte sich die Kirche als eine Sondergesellschaft; in der Neuzeit als mit der Gesellschaft deckungsgleich. Da in der Gegenwart die Abrenuntiation dagegen wenig über die Kirche aussagt, wird hier auf das konziliare Kirchenbild zurückgegriffen und für seine breitere Umsetzung plädiert. Dies wirft Rückfragen an die Praxis der Säuglings- und Erwachsenentaufe auf und erlaubt den Vorschlag einer neuen Form der Taufabsage – mit dem Ziel ein Tauf- und ein Kirchenverständnis zu entwickeln, die sich gegenseitig befruchten und ein Christsein ermöglichen, das bewusster als heute „aus der Taufe lebt“.

This paper attempts to advance the inculturation of Christianity and transform the "discorded faith" among the indigenous Subanen by grounding missiological practice in their indigenous belief system. It seeks to demonstrate how the Subanen belief in Dumiwata in conversation with the Christian doctrine of the Holy Spirit might result in the mutual enrichment of both belief systems. Implications for an inculturated catechesis are outlined.

The position of the Russian Orthodox Church on the war in the Ukraine - as guardian of the unity of East Slavic nations - is analyzed  here with a view to her integration of the heritage of Slavic Paganism.
I argue that its deep connection and identification with the East Slavic (Russian, Ukrainian and Belorussian) cultures, includes the Pagan heritage, reinforcing its identity as custodian of the unity of this religious-cultural sphere, also in the political realm. Based on the Orthodox idea, developed by St. Maximos Confessor, that each nation and culture has its specific collective divine 'logos', of which the Church should be custodian, the deep identification of the Russian Orthodox Church with the Russian and the East Slavic 'land' is to be understood. The difference to the more universalist identity of Western Christianity is thus to be understood. This difference is to be acknowledged. Its implication of 'a right to differ', from the claim of Western cultures to universalism, is thus to be considered - with regard to philosophy and theology of cultures, and as its implications in the political sphere. In view of the common religious-cultural heritage and history of Russia and the Ukraine, their future relations, including their respective Orthodox Churches, may be considered, also for the time after the war.

Die Anthropologie des Christentums untersucht, wie Christ*innen weltweit ihren Glauben verstehen und praktizieren. Auf der Grundlage langfristiger ethnografischer Forschung und systematischer Vergleiche bieten Anthropolog*innen eine von Vertrautheit mit dem Feld und Aufmerksamkeit für den kulturellen Kontext geprägte Auseinandersetzung mit verschiedenen christlichen Lebensmodellen von Pfingstkirchler*innen in Papua-Neuguinea bis hin zu Katholik*innen in Brasilien. Der Beitrag führt in dieses boomende Forschungsfeld ein, indem drei aktuelle Debatten nachgezeichnet werden, die sich auf das Verhältnis von Christ*innen zur Zeit, zu Gott und zu sozialen Anderen beziehen.

Abstract: Ang kasaysayan ng usapin ng kapayapaan sa Pilipinas ay maaring ilarawan bilang
isang karanasang magkahalo ang poot at ginhawa na mas lalong umiigting dahil sa impluwensya
ng dalawang pangunahing relihiyon sa bansa ang Kristyanismo at ang Islam. Dahil ang relihiyon
ay may kapangyarihang magpaigting ng hidwaan o ng kapayapaan, marapat lamang na linangin
ang pag unawa sa mga konseptong nakapaloob sa relihiyon na magpapalakas ng karanasang
ng mga Pilipino sa kapayapaan. Ang Papel na ito ay gagamit ng dulog at pamamaraan ng
talaban(Hegelian Dialectic) sa pamamagitan ng pagbabalangkas ng kanluraning pananaw
ng church at mosque na itatalab naman sa konsepto ng langgal ng mga pilipinong muslim
na nakaugat sa islamikong konsepto ng masjid(دِجْسَم) at ng konsepto ng simbahan ng mga
pilipinong kristyano na nakaugat naman sa kanluraning pananaw ng Ekklesia (ἐκκλησία). Ang
talaban ng dalawang karanasang ito ng kanlurang konsepto ng mosque at church at ng mga
pilipinong konsepto ng langgal at simbahan ay maaring magdulot ng tatlong bunga: (1) una,
ito ay maaring maging mas mabisang tulay upang mas madama at maalala ang katutubong
karanasan ng kapayapaan dahil ito ay nakaugat sa sariling kultura at pananampalataya,(2)
ang paggamit ng sariling wika sa talastasan at pagpapahayag ng kapayapaan ay maaring
magpatibay ng malawak na pag unawa sa bawat isa (verstehen) at ang huli (3) ang katutubong
kultura ay malilinang dahil kasabay ng pananampalatayang Pilipino ay magagamit ito sa
pagtindig ng kapayapaan na naaayon sa konteksto at pananaw ng mga Pilipino

Peace is a universal aspiration for societies worldwide, as it underpins development, harmonious
coexistence, and the smooth functioning of communities. Yet, achieving a truly peaceful society often seems unattainable. This article examines the intersection of peace and social justice through
a biblical analysis of Hebrews 12:14. In this verse, the author urges believers to “pursue peace with
all men,” emphasizing its essential role in the Christian faith. The study looked into Dapo Asaju’s
thought on social change which emphasizes “brotherhood rather than religion or ethnicity”. It further investigates the relevance of this biblical perspective for contemporary social change movements, including nonviolent resistance, restorative justice, and community development. It argues
that the pursuit of peace is not merely a moral obligation but also a form of social justice aimed at
transforming the social, economic, and political systems that sustain conflict and the inequality.
Using analytical and sociological methods, the findings reveal that the Bible views living peacefully
not only as a prerequisite for spiritual fulfillment but also as a critical form of social justice necessary for societal advancement. The study concludes that peace is indispensable for meaningful social transformation and recommends the application of the biblical principles in Hebrews 12:14 as
a framework for social change.
Keywords: peace, pursuit, social justice, social change, Hebrews 12:14

The rate at which couples dissolve marriages or couples separation in Nigeria has become so alarming; thus, necessitating this study that examined the influence of gender, age at marriage, and marital trust on marital satisfaction. 284 males and females participated in this study. Their ages ranged from 18 to 47 years; with a mean age of 28.8, and standard deviation of 6.9.Two instruments were used for data collection, they are:Index of Marital Satisfaction, and Trust Scale. However, data for age at marriage, and gender were collected using the demographic information. The study utilized a factorial, and correlational research design, while independent t-test, and simple linear regression statistics were adopted for analysis. The results of the study indicated that the first hypothesis which stated that there will be a significant difference between those that married earlier, and those that married later on marital satisfaction was accepted att (283) = 4.54, p= .000. Also, the second hypothesis which stated that there will be a significant different between males and females on marital satisfaction was accepted at t (283) = 2.65, p= .009. Furthermore, it was found that the third hypothesis which stated that marital trust will positively and significantly predict marital satisfaction was also accepted at β =.252, t = 4.37, p=000. Since the researchers' found that marital trust predicted marital satisfaction, the researchers' recommended among other, that marriage counsellors should lay emphasis on the need for trust between couples, as well as the importance of avoiding life styles that can endanger the trust they share during marital counselling.

Picking up from Laudato Si’s suggestion to dialogue with indigenous peoples in line with its urgent call to address the current ecological crisis, this paper interrogates the Catholic Church’s complicity in undermining the cultures of indigenous peoples in the Philippines. It argues that the matter has to be revisited and acted upon accordingly, as this remains a challenge to the relations between the indigenous communities and the Church, including their common advocacy for environmental care. As a case for
discussion, the paper presents an autoethnographic analysis of the Church’s proselytization of the indigenous Kankanaeys of the Cordillera region, focusing on how this process undercut and transformed
the people’s worldview and religion, and eroded their traditional relations with nature. From the autoethnographic case, the paper proposes several lines of action that can be considered in dialogue by the Church and the indigenous Christian communities: a Church-wide formal apology and rectification of wrongs, radical inculturation, integration of indigenous deities and spirits, and shaping up an indigenous Christian ecological ethos. These measures, aside from mitigating the lingering impact of Christian conversion on indigenous cultures, could pave the way towards better partnership between the two parties in today’s environmental politics in the country.

本文探討德日進神父（Pierre Teilhard de Chardin, S.J., 1881-1955）的科學－神學思想對 AI 與宗教研究的啟迪，文章主要分為兩大部分：第一部分介紹德日進的科學――神學思想，包括他對演化論的看法、「奧米加點」理論、人類作為演化的自覺，以及他對科技在人類演化中扮演的角色；第二部分探討德日進思想重要性在 AI 數位科技時代的重新發現，說明當代學者如何借用和改造「奧米加點」概念、德日進對科技增強人類能力的看法如何影響現代超人類主義思潮、以及他對「心靈層」出現的預言如何在當今網路時代實現。本文指出，德日進的理論為 AI 時代的宗教研究提供新的、符合基督信仰的視野，啟迪我們從正面角度看待 AI 與宗教的關係與對人類文明的影響。本文最後指出，德日進的思想對 AI 與宗教研究的最大貢獻在於：第一、科學與基督宗教神學並非互斥；第二、為基督徒與無神論科學唯物主義者提供對話窗口；第三、科技本身不應是追求的目的，而是方法與工具，愛才是宇宙萬物演化的核心，是宇宙最核心的能量，這應是 AI與數位科技時代中來自德日進科學――神學思想最重要的提醒。

This article examines Father Pierre Teilhard de Chardin's scientific-theological synthesis and its implications for AI and religious studies. The article is structured into two main sections: the first elucidates Teilhard's postulations, encompassing evolutionary theory, the "Omega Point" construct, humanity as "evolution becomes conscious of itself," and technology's role in human evolution. Teilhard integrated evolutionary theory with Christian theology, positing cosmic evolution towards Christocentric unity. The second section scrutinizes the contemporary relevance of Teilhard's ideations in the AI era, analyzing the adaptation of the "Omega Point," the influence on transhumanist discourse, and the realization of his "noosphere" hypothesis. The article argues that Teilhard's framework provides a paradigm for theological contemplation in the AI age, facilitating a positive religious perspective on AI's impact. The article illuminates how Teilhard's work bridges science and theology, facilitating dialogue between Christian thinkers and scientific materialists. It concludes by reiterating Teilhard's assertion that love constitutes the essence of cosmic evolution, a crucial reminder in our AI and digital technology era.

This paper explores the theological foundations of the Reformed doctrine of the Lord’s Supper, emphasizing the sacrament not merely as a symbolic act, but as a real, spiritual communion with the risen Christ. It presents a historical-theological investigation into differing perspectives on Christ’s presence in the Eucharist, drawing from Patristic thought, the medieval development of transubstantiation, and Reformation controversies between Zwingli, Luther, and Calvin. The study critiques the rationalist and symbolic reductions of the sacrament, particularly post-Enlightenment, and argues for a recovery of a theology of gemeenskap (communion) grounded in the confessions of the Reformed tradition—especially the Heidelberg Catechism and Belgic Confession. Special attention is given to John Nevin and the Mercersburg Theology's emphasis on the mystical union between Christ and the Church. The paper concludes with a pastoral-theological call to re-evaluate modern sacramental practice, advocating more frequent celebration of the Supper in recognition of Christ’s real spiritual presence and the communal identity of the Church as His body. This study affirms: “Daar is meer”—the Lord’s Supper signifies and seals a deeper reality of divine-human communion essential to Reformed ecclesiology.

tary prowess to sustain new and vibrant urban centers. In terms of culture, the Renaissance was still being felt; the empirical sciences were in full bloom, redefining humanity's understanding of the cosmos and operation of the human body, among other things. And in religion, Christians divided by the Reformation were either at war or seeking some kind of peaceful co-existence. It was a time of developing cultural pluralism, one that was, on the one hand, creative and eventful, and, on the other hand, volatile, and frightening. This period also marks out the beginnings of what is later called 11 dogmatic theology" and a gradual separation between theological reflection and spirituality. In this case, the rational spirit of the age encouraged a style of theological reflection which replaced the quaestio of the great medieval syntheses with the assertion of a (clear and distinct) dogmatic truth, followed by a deductive exposition of that truth. 2 From our vantage point today, theology became impoverished as it cut itself off from the questions and experiences of everyday life. It was only in the middle of this century-with the Second Vatican Council-that this style of dogmatic theology was replaced by theologies that, once again, consciously brought the narrative of the gospel into relationship with contemporary life. The development (and failure) of dogmatic theology in the Counter Reformation period is important to note. As theology narrowed its scope to the exposition of dogmatic truths, the question inevitably arose: Who will tell the story of Jesus? How will that narrative-in its full symbolic meaning-be explored and communicated? Here the rich spirituality of the French School assumed a crucial role. The list of impressive women and men who make up the French School was, at one and the same time, deeply immersed in the contemplative life and committed to the needs of the Church and society of their day. They were mystics while being missionaries. In a striking way they kept alive in the Church the kind of "faith seeking understanding" that dogmatic theology no longer pursued. 3

To talk about Igbo Christianity is to talk about a Christianity that is realistically and uncompromisingly Igbo in its configuration, reflexivity, and practicality. This implies that the Igbo people are becoming Christians in their uniqueness. This article is a modest effort in that process of “becoming,” which is theologically termed inculturation. The article undertakes a theological elaboration of the Christian concept of imago Dei, which has played a key role in the traditional Christian anthropology for centuries. By bringing the fruits of the theological elaboration into dialogue with the Igbo concept of chi, which is central in Igbo traditional anthropology, the article is able to bring to spotlight the richness of these two concepts, and how they could enrich each other, as a way of enabling the process of “becoming.” It is discovered that both concepts, even though developed within two different religio-cultural traditions, bear some striking similarities that can help promote common values held dear by Christianity and Igbo culture. This is particularly true of the values of human dignity arising from our special connection to and relation with God, unity of the human race and communion among human beings, as well as equality of all.

One of the measures taken worldwide by governments against the spread of COVID-19, and advocated for by the World Health Organization (WHO), was the lockdown of cities, by which people were advised, and in most cases made to stay and possibly work from home. This represents a significant shift from the normal busy life of offices, shopping malls, schools, work places, churches, mosques, and synagogues, to the restricted space of home; from social, political, and religious gatherings to the seclusion of home; from physical proximity and relationship to social distancing, virtual relationship, and sometimes isolation. This made many families that hitherto had no time for one another stay and most probably work and share experiences together under one roof for long. This meant a lot to Africans who value family togetherness. In this kind of situation, the family provided ample opportunity for more bonding and greater closeness. But it could also be a nightmare for some trouble-laden families who would ordinarily not wish to be together for too long, and those for whom going out for work provided some relief from tensions. Within this period, too, many families experienced the hardship and pain from the death of their loved ones, loss of jobs and sources of livelihood. This paper seeks to answer the question of how, in Africa, a Christian family, understood theologically as a domestic Church, could promote human dignity, love, friendship, consolation, and ideals of togetherness of members at such a critical period. In fact, it seeks to reflect on the implications and challenges of the COVID-19 pandemic to Christian families in Africa and how it was able, or should have been able, to live up to its obligations and expectations as a domestic Church.

Contemporary reformed funerals often incorporate expressions such as ‘rest in peace’ and
‘provide us a place’, which seem to contradict traditional Protestant doctrine regarding the
intercession of saints and the condition of the deceased. Academic inquiry within reformed
contexts generates a theological tension. This article analyses the prohibitions imposed by
16th-century Protestant theology on certain behaviours in reformed funerals, emphasising
post-mortem agency. This study analyses the influence of reformed interpretations of death
and the afterlife on contemporary funeral rituals by a thorough examination of reformationera
documents, reformed confessions and current theological literature employing historicaltheological
methodology. Contemporary reformed funerals necessitate a theological
reassessment, rather than forsaking them for the sake of pastoral sensitivity, which remains
significantly relevant. This work enhances reformed practical theology by providing the
inaugural comprehensive examination of the theological conflicts between traditional
Protestant doctrine and modern funeral practices while also proposing future pathways for
theologically robust pastoral care.
Contribution: This work enhances reformed practical theology by providing the inaugural
comprehensive examination of the theological conflicts between traditional Protestant doctrine
and modern funeral practices while also proposing future pathways for theologically robust
pastoral care.
Keywords: reformed theology; funeral practices; saintly intercession; protestant reformation;
death rites; pastoral theology; theological anthropology; eschatology.