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Southern African societies are presently beleaguered by manifold socio-economic, political, and environmental challenges. Ordinary people long for answers to questions about how to mitigate these challenges. Meanwhile, the Church mostly preaches the gospel and establishes and grows denominations across the world. Proclaiming the gospel in word is good; however, without demonstrating the gospel with transformational deeds, the Church remains Salvationist and partially missionary. Bearing in mind that the integral mission of the Church is advancing the gospel holistically, fractional mindfulness of the gospel, hearing the words without performing the corresponding deeds, is defacing its identity. Today, this situation is problematic and helpless, as society is in dire need of a wholesome Church that acts in accordance with its own faith and values and attends to the soul, the body, and all other facets of life. Much has been published about the integral mission of the Church, though little has been said about its role in social action. By qualitatively reviewing the literature and observing the Southern African context and some biblical examples, this paper finds the integral mission to be the predominant and comprehensive purpose of the existence of the Church. While the Church could be aware of its mandate, it should be reawakened so that it becomes a doer of the Word and stands out as the salt and light of the world by contributing to addressing the needs of society. [ABSTRACT FROM AUTHOR]

"Decolonizing the mind" (Ngugi) is an ongoing task, even after 50 years or more of political independence. This is particularly the case with respect to theological education, where norms and structures still faithfully follow the Western pattern laid down in the colonial era. New initiatives in theological curriculum development that authentically connect with African issues and concerns and enable theological institutions to break from the shackles of these are an ongoing need, with developments on the African continent making such initiatives ever more urgent. This paper describes and analyzes the pioneering approach of the Akrofi-Christaller Institute (ACI), an indigenous Ghanaian institution, the background to its emergence and the process of implementation over the course of the past 25 years that has produced a successful, full-orbed and wide-ranging theological curriculum connecting with religious, cultural, social and inter-faith issues; the facilitating factors and the challenges on the journey and lessons that could be learned by other institutions wishing to indigenize their curricula. It is hoped that Kwame Bediako's thinking on curriculum design for theological education which has shaped the ACI story of curriculum innovation, as well as the story of its implementation and ongoing development, may provide a model for other institutions desirous of breaking free from the colonial mode, in Africa and beyond in the non-Western world, and facing similar issues. After briefly setting ACI in its historical context, the paper goes on to elucidate the overall vision of the Institute that undergirds the curriculum and provides the rationale for its development. It identifies the fundamental pillars on which the curriculum rests and outlines a model for the basic framework of the curriculum. It then goes on to analyze the ways in which such a vision and framework enable a fresh approach to what has hitherto been seen as normative in the theological disciplines, with a view to creating space in the curriculum to address present-day African (and other non-Western) felt needs in mission and ministry. The paper touches on more recent developments to the original curriculum in response to emerging contextual issues and concludes with possible lessons that may be learned from the ACI story. [ABSTRACT FROM AUTHOR]

The mother continent Africa is known for its various, multiple, and repeated instabilities, the rationale being the great hope and desire for the permanence, fixity, stability, lasting or enduring things that characterize human beings. Irrespective of how great and noble this hope and desire might be, one should admit that permanence or stability in life under the sun is against human nature, which for Qoheleth is הבל, that is, fleeting, transitory, brief, "not stable". The use of הבל applied to different areas of life draws attention to the fleetingness of human experience in the world compared to God's eternity. In Qoheleth's view, there is nothing eternal on Earth: everything is fleeting (הכל הבל). So is political power, which for Qoheleth is short-lived and unstable, whether oppressive or not. It is, therefore, the aim of this paper to explore the hermeneutical possibility of Qoheleth's use of הבל, which could be used to understand the political instability in African leadership. As such, this study calls attention to Qoheleth's use of הבל with a political focus. It reads the text against the context of the oppressive manipulative political control of the powerless, voiceless, and the downtrodden by the powerful in Qoheleth's society, which is no less in today's African society. Consequently, it proposes that a political reading of Qoheleth adds to its hermeneutical understanding, which then can become more meaningful to Africans in an oppressive and depriving social and political environment. [ABSTRACT FROM AUTHOR]

Every society possesses systems for accessing, preserving, and transmitting its traditions. These are meant to ensure that privileged knowledge entrusted to reliable custodians is passed on unchanged between generations for the preservation of society. In Africa, scholars have advocated new hermeneutical approaches to the study of the Bible, arguing that the adoption of traditional methods of exegesis served as another instrument in the colonialists' toolkit to undermine the reception and preservation of Africa's sacred traditions. Using African Biblical Hermeneutics, this paper studies the processes for preserving Sacred Tradition in Psalm 40. Similar processes are found in African Indigenous Sacred Texts such as the mate masie of the Adinkra textual system. I argue, therefore, that a complementary reading of the texts of the two traditions could serve to de-link from the monocular vision of traditional exegesis and offer a much more fruitful approach to interpreting these texts and making them relevant to the contemporary African reader. [ABSTRACT FROM AUTHOR]

Monasteries, especially Benedictine monasteries, have developed a close relationship with nature based on a respect for creation and a goal of self-sufficiency. There seems to be an elective affinity between monasticism and ecologism. Since the second half of the 20th century, monasteries have been engaging in ecological practices, and in many cases have been pioneers in these practices in their region. How can the role of monasteries in ecology be explained? To what extent is the ecology practiced by monasteries different from that of society? And what developments can we observe in this field over the last 20 years? After presenting the background of the elective affinity between monasticism and ecologism, I will explore the practices that monastics put in place to act sustainably for the protection of the environment. The last part of the paper deals with the shift from respect for creation to ecologism in the vocabulary monastics use today and to what extent we can speak of a charismatic ecologism. This article is based on field inquiries conducted in monastic communities in six countries in Europe and four countries in Africa between 2004 and 2019. [ABSTRACT FROM AUTHOR]

In Africa, refusal of COVID-19 and other vaccines is widespread for different reasons, including disbelief in the existence of the virus itself and faith in traditional remedies. In sub-Saharan countries, refusal is often made worse by opposition to vaccines by the religious establishments. This is a pressing problem, as Africa has the highest vaccine-avoidable mortality rate for children under the age of five in the world. Dialogue between those wishing to promote vaccines and those who resist them is essential if the situation is to be improved. This article argues that Western and other aid agencies seeking to promote vaccination programs need to develop a dialogue with resisters, and in this process to embrace and commend the ancient African philosophical tradition of Ubuntu, incorporating it into these programs as a way to overcome such entrenched resistance. The paper concludes with concrete recommendations for how to accomplish this goal. [ABSTRACT FROM AUTHOR]

Divorce emerges as a phenomenon in counterpoint to marriage, both terms representing processes or phases of interaction punctuated by moments of completion and transition to further phases. We can make an initial distinction between divorce, viewed as undoing of preceding phases, and marriage, viewed as prospective of moving into a new relationship. Both divorce and marriage may carry different meanings depending on the wider culture in which they occur. Where marriage comes into being via a series of reciprocal transactions of wealth objects, divorce correspondingly consists of the undoing of such transactions, with the aim of creating a new order of relationships. This process can, in turn, itself vary as it turns on emotional manifestations between the parties involved, sometimes connected with the presence of offspring, as in the case of the Nuer people of South Sudan, among whom a wife does not shift to her husband's settlement place until the couple have a child. The question of transactions goes with the significance of the wider kin networks in which marriages and divorces are regulated. All in all, our paper examines a counterpoint between legal and emotional aspects of both marriage and divorce, raising issues about what a marriage is and what constitutes a divorce, together with nuances of ritual processes that mark pathways between these categories. We draw on ethnography from Pacific cultures, especially Papua New Guinea, and from Africa, to explore these processes. [ABSTRACT FROM AUTHOR]

In this special issue on justice, ethics, and philosophy of religion, let us consider a historical case study. The trade of slaves across the Atlantic lasted 400 years and led to the forcible removal of about 12.5 million people from Africa, south of the Sahara. This paper examines the African slave trade in light of the notion that evil of whatever form is a menace to our very existence and a rupture of the very essence of hope. It will focus on the nature, development, and growth of the African/European Slave Trade, as it interrogates issues such as: if evil is coterminous with human cruelty, then the slave trade was the apogee of human evil and avarice; the notion of slavers saving the enslaved from themselves; and providing an avenue for conversion into Abrahamic religions. The essay will also be interested in how slavers—European and Africans alike—rationalized slavery and how the enslaved and onlookers responded to the spectacle of enslavement. [ABSTRACT FROM AUTHOR]

This paper explores the rites of passage rituals as the loci of health outcomes. It highlights how religiously sanctioned practices play a central role in healthcare in defiance of the perceived private and public dichotomy that dominates the modern secular mindset. Highlighted in the chapter are African rites of passage, specifically breast "ironing", female genital mutilation/cutting (FGM/C), and child marriage. Drawing from findings of a survey of 50 respondents, the chapter illustrates how these practices exemplify how rituals invoke health concerns in Africa and amongst Africans in the diaspora. The elevation of scientific knowledge and the privatization and categorization of religious knowledge as non-scientific in the mid-19th century resulted in the separation of the cure for the physical body from the spiritual factors, thus eliciting statements like "medicine is secular" and "religion is sacred and private." In reality, however, medicine and religion have been interwoven for centuries and ancient holistic paradigms of healthcare have been present in many cultures even as society has modernized. [ABSTRACT FROM AUTHOR]

The move towards contextual Christianity in Africa is an essential venture if Christianity is to communicate with the African cultural heritage. As a universal religion, Christianity has to find an expression within the cultural context. However, the contextualization of Christianity in Africa appears to have permitted the practice of syncretism. It has resulted in the emergence of African Christianity, which is the amalgamation of Christianity and African Traditional Religion. The amalgamation of Christianity and African Traditional Religion appears to overlook the essence of both religions as there is currently no clarity on how Christianity can best be expressed within the African cultural and religious heritage. This paper employs the document review method to explore the things that fall in between--"adiaphora", which the proponents of contextual Christianity may have overlooked with regard to the African cultural and religious heritage. These include the pragmatic nature of the African cultural and religious heritage, and the African traditional methods of healing. [ABSTRACT FROM AUTHOR]

Post-colonial Africa and its attendant challenges, including disillusionment during democratic dispensation and racial tensions among black and white people, constitute a problem that calls for interventions from all social actors. Theology, especially pastoral care, is challenged to broaden its vision and focus on health, healing, and human flourishing by adopting a public dimension. Thus, public pastoral care can emerge as a critical approach through which to make a meaningful contribution to fostering holistic personal care. This assumption prompts an examination of the place and role of pastoral care as a science and art of fostering social health and well-being. Public pastoral care practices are used to encourage, promote, and foster 'coexistence' and 'being with' other people in the same geographical spaces where tension and disillusionment exist. Using the South African lens, this article aims to pastorally address challenges emerging from post-colonial African public contexts by developing a public pastoral care approach. Pastoral care principles of empowerment care, prevention care, conversational care, and care by being with the other in shared spaces of coexistence are proposed. [ABSTRACT FROM AUTHOR]

There is renewed interest in philosophical and theological investigations about God, religions and the implications of religious beliefs among philosophers and theologians in Africa. This development is itself profitable because the question or the problem of God is a relevant discourse in Africa where the majority of people are theists. However, unlike the exploration of the first-generation African scholars—philosophers and theologians—whose primary objective was to show the symmetry between Christianity and African Traditional Religions (ATR), contemporary discourses arise within the clamour for decoloniality. The investigations, with varied emphasis, advocate the decolonisation of the concept of God, epistemic decolonisation, decolonisation of Christianity and African Christian theology, etc. In this essay, I critically examine the contemporary decolonial discourse about God, divine attributes, religious belief, and the relationship between African Christian theology and ATR. I argue that most of the contemporary literature is entangled in conceptual convolution and as such, there is a lack of clarity about what needs to be decolonised. Put differently, most works do not clearly distinguish between reality (the person or phenomenon "God"), thought (the concept "God"), and conceptions of God (language, that is, the terms and images used in making assertions about God). Further, I argue that when conceptual clarifications are adequately attended to, there is no need for decolonisation of discourses about God, divine nature, divine attributes, and the relationship between Christianity and ATR. [ABSTRACT FROM AUTHOR]

Theological education in Africa is currently at a crossroads and requires a thorough re-evaluation. The framework for teaching and learning introduced by missionaries during colonial times, which often prioritized Western perspectives and ignored indigenous African contexts, does not adequately address the complex issues and needs of African communities today. As a result, the impact of theological practice lacks both relevance and sustainability within grassroots communities. There is therefore a need for a theological framework that is more relevant, contextual, and responsive to the realities and aspirations of African people in the present context. This article advocates for the decolonization of theological education for a praxical approach rooted in lived experiences. It is essential to firmly anchor theological reflection and action in African traditions in order to effectively address contextual issues. This calls for action beyond academic reform towards meeting the pressing needs of the population. This article sheds light on the inadequacies of the colonial framework within theological education, serving as crucial indicators for holistic and sustainable transformation within the field. Case studies drawn from theological institutions, and local churches from selected countries in East, Central and Southern Africa provide nuanced insights into the importance of this transformative process. [ABSTRACT FROM AUTHOR]

Since the arrival of Christianity in Africa during the pre-colonial era, one of the main characteristics of its spread has been Christian Education (CE). The achievements made thus far by missionaries and African Christian communities were based on the Church-based Christian Education programs that were put into place by churches created by missionaries. Education, let alone Christian Education, has a key role to play in the transformation of every society. The problem is that the type of Christianity and Christian Education introduced sought to uproot Africans from their identity, culture, and language. Christian Education has a crucial role in changing the perspective of citizens to one that is Euro-centric and in promoting effective discipleship and strong doctrinal allegiance among members of mainline churches. Even though Christianity has undergone meaningful change over time, its many manifestations still survive in diverse 21st-century societies. Christianity, just like African Traditional Religion, has permeated every sphere and life of the Zimbabweans. The prospects of Christian Education to foster a positive society's transformation in Zimbabwe are great and accepted. Two types of Christianity were introduced to Africa: Afro-centric Christianity and Euro-centric Christianity. [ABSTRACT FROM AUTHOR]

Joel is one of the 12 minor prophets (dōdekaprophēton). His prophecy aims at calling the nation and people to repentance through emphasizing that the Day of the Lord (yōm ădȏnay) is at hand (3:1–5 [2:28–32]). The locust plague (ʾarbbeh) in Joel's message—which recalls the insects that threaten to destroy crops and vegetation in Africa and beyond, but which can also be used as food and livestock feed and offer other benefits as well—could be interpreted as Joel's prophetic sign that the great Day of the Lord is near (1:2–2:17). Throughout history, scholars, theologians, and exegetes of differing schools of thought and from numerous locations have offered various interpretations for Joel's prophecy and subjected it to diverse Eurocentric and Americo-centric hermeneutical methods. This work, however, with its focus on Africa, takes a different approach. Drawing from the work of many African hermeneuticians, it reads Joel's prophecy using the tools of African Biblical Hermeneutics (ABH), a post-colonial enterprise, in light of the decolonial turn. The article exegetes and theologically analyzes the narrative of the locust plague (ʾarbbeh) in Joel 1:2–7, within the context of Joel 1–3, with the hopes that it will be transformational and beneficial for African readers within their faith context. [ABSTRACT FROM AUTHOR]

The Nigerian social, public, political and religious landscapes have changed significantly over time with the emergence and proliferation of Pentecostal megachurches. The majority of these churches are structured and characterized with a peculiar missional focus, ritual, religious and ecclesiastical distinctiveness. Many of these Pentecostal megachurches have been criticized for their economic motivations, exploitation and commercialization of the Christian faith. However, Nigerian megachurches are 'Progressive Pentecostals' on the basis of their sustained commitment to diaconal services towards the development of their communities. Divergent views have emerged over time in relation to the nexus between religion and development. This study argues that religion is one of the motors of development in Africa; this challenges the Western secular framework of development. Hence, the study examines development from below, using the diaconal services of the Redeemed Christian Church of God (RCCG), a Pentecostal megachurch that illustrates the importance of faith-based organizations' roles in development. A descriptive research method is employed in the study with social capital theory and pneuma-diaconal mission theory to examine the concept of development from below. This study concludes that faith-based organizations such as the RCCG's social responsiveness contributes to the overall development of its various communities. [ABSTRACT FROM AUTHOR]

This article is a Christian theological evaluation of African neo-Pentecostal prophets' (ANPPs) projection of God as a servant of prophetic rituals in their solutions to poor human agency (power to act) and transcendence (power to overcome) in Africa. Instead of propagating a personal relational God who transforms the poor and empowers their agency and transcendence by personally engaging with them, ANPPs propagate a God who works by ritual manipulation. The main question answered in the article is: what is the notion of God that informs and guides the ANPPs' engagement with human agency and transcendence in Africa? The question is answered by first presenting a framework of God's personality. The ANPPs' impersonalized view of God is described. The basis of the impersonalisation of God in ATR is presented. The vulnerability of human agency and transcendence as a result of the impersonalisation of God is described. The article closes by proposing how a personal Trinitarian view of God rejects the ANPP impersonalisation of God and describes how the Trinitarian view can assist in addressing the problem of human agency and transcendence among poor Africans. The contribution of the article lies in challenging ANPPs to desist from addressing poor human agency and transcendence in Africa by propagating a version of God who is a servant of magical rituals instead of a relational God who is personally involved with the poor to empower them to overcome the hindrances to their human flourishing. [ABSTRACT FROM AUTHOR]