Tuesday, June 4, 2019

Importance Of Contextual Theology In And Of Africa

Importance Of Contextual Theology In And Of AfricaThe subject of contextual divinity fudge in Africa is of current interest as it flows into the contextual theology of Africa in the wider world done its links with, and affect on the growth of, Pentecostalism within and beyond its borders, due to sphericalisation. As both(prenominal) of these areas of contextual theology in Africa and of Africa afford their positive and negative aspects, I wish to ask the question, What lessons scum bag we learn from understanding the impact of setting and the history of contextual theology in and of Africa which send away guide other establishing theological contexts, particularly of the Emergent Church and LGBTQI contexts, regardless of geographical location.The enormity of the subject requires that the scope of this essay be limited to amity of the Nazareneology barely, and in that I depart particularly consider the work of Kwame Bediako (Bediako 2004), and compare other gravels of c ontextual theology (Bevans Schreiter 2002).The manages in saviorology, its historical emergence in the former(a) the church and in the African contexts, help us once again recognise the implications for ministry to mind and body with fresh understanding of Christ as God and as Man, and how these various aspects relate to our praxis and theological method. This is no less important for understanding the dialogue with Islam as it is for understanding the impact on the historical river basin amidst modern emerging contexts in westsideern and Non-Western cultures (other than Africa). I will also consider the positive benefits of globalisation and its positive effects on contagion of content and the sharing of method to the possible benefit of the whole church, made possible through dialogues with non-traditional settings and uprisees that are emerging using the puke root come up advocated in African contexts. In this I will consider any(prenominal) alternative modern Christol ogys from the LGBTQI context and draw some comparisons. I hope to insinuate an embryonic model for contextual theology which I shall call the Incarnational Model of Contextual Theology.African Christology on the cuspworld(a)isation Past and Present.Global impacts through empires whether they are Persian, Roman, or Colonial are outdone in speed and reach by the modern means of communications and travel, yet thither remains umpteen places that are still non enriched, and remain disconnected and controlled and limited by the theological context they have both inherited and developed. This is possibly beca expend in poorer areas on that point are still the problems of translation and transmission, as well as exposure to other views, which are not facilitated or enabled by situational and re showtime poverty. In this, the grass roots are still dependant on a third party bringing them the corpus of knowledge in that respect, they have in some ways simply exchanged their overlords with out changing their situation. This means that they still lack independence. Thus, the positive benefits of globalisation remain to be full exploited and could provide an portion vehicle for transmitting the lessons of contextual theology in and of Africa to other geographical regions and into non-academic grass-roots settings beyond its normal reaches, as well as allowing these areas to have free unhampered exchange with other groups. Without this, the theology in and of Africa will be fuck in-bred and undeveloped.Comparison between Western and Southern Contexts of ChristianityLothar Schreiner defines Contextual Theology asContextual theology is theology predicated with reference to its context. Contextuality, then, means relation to the substance and nature of the context, which goes beyond merely the literary setting to include geographic, linguistic, social, political, cultural, and ideological factors. Contextual theology is faith-knowledge on the basis of both the biblical re velation and the contemporary reference. (Schreiner, in (Fahlbusch et al. 1999)In considering Christology in the Western and Southern contexts, represented by wedlockern European and North American contexts on one hand, and the African contexts on the other, there is a distinction which Tennent refers to as Theology from Below in Africa which integrates the work and person of Christ with the human situation and experience, compared to the more philosophical upper-side theology of the early church which has continued in the Western tradition. (Tennent 2007) However, Tennent does not give consideration to the current evangelistic modernist approach to theology it adopted in engaging with post-Enlightenment challenges, which has an effect on openness to considering alternative methods in the first instance, let alone the conclusions one can draw from these methods. This has an effect on dialogue within the African contexts, especially where there are still some remnants of colonial in fluence, but more so in transitioning to a contextual theology of Africa in the African Diaspora, the uncritical adoption of modern evangelicalism would stifle dialogue and raise contention in both academic and grass-roots settings of Western Theology. This is as important for inter-faith dialogue as it is for inter-contextual dialogue. (Musk 2008)George Evers alludes to the recognition that African context exists in reality as a plurality of contexts, and notes that there is a desire for independent African theology, despite its theological roots in Christian History represented by the great North African theologians of antiquity, Tertullian, Cyrian and Augustine. (Evers in Fahlbusch et al. 1999)Bediako parallels the methods of early Hellenistic spellrs within the church, and how they approached the enculturation of the gospel within a peri-Christian Graeco-Roman context, with that of the modern approaches of African Christologys dealing with both their own pre-Christian past, as well as their adoptive history imported by colonial missionaries. In this he illustrates for example the use of Hellenistic terms such as logos and the transition to the use of kyrios in the early church and compares this to grass roots references to Christ as Ancestor (among others) anticipating a transition in m to other terminologies. (Bediako 2004, p.63) Tennent points to the work of Jaroslav Pelikan who shows that each epoch of the church has had a prominent image of Christ, which collectively builds our modern day Christology. Thus, he lists a Jewish Messiah, a Gentile Lord Jesus, a post-Constantinian King of Kings, the Universal Man of the renaissance, a war-time Prince of Peace, and modern day liberator. Tennent rightly points out that these historical reflections can not ordain a moratorium on future Christologys (Tennent 2007, p.110). It is vital that we recognise that every context has the right to not solely write in the margins of the depositum fidei, but must write in the corpus, adding their parts of the Christological puzzle. This is true for African contexts, as it is for any other, including the emerging and LGBTQI contexts. at that placefore, the task of integrating Christian faith with authentic African individuation becomes a central theme in the emergence of African Christology. (Tennent 2007, p.115) In throwing off the Great Chain of Being (Lovejoy 1990, p.59) African contexts offer an authentic and hopefully empathetic voice to emerging and alternative contexts held captive by the chains of others. But the message and methods need to spread beyond its borders, and out of its centres of academia to be of immediate benefit both local anestheticly and globally.Who do People say I am?Various pre-Christian references to Christ that have come outn from African Traditional Religions are explored by Bediako, as well as by Stinton, who also provides useful survey data for her conclusions (Stinton 2004, p.47) and by Tennent (Tennent 2007, p .105). Between them, they highlight several images of Christ that arise from the grassroots African Christologys listed belowTable 1 Images of Christ in African ChristologyMaster of InitiationHealerAncestorLoved one school principalLiberatorLord of the SpiritsHost and Giver of HospitalityChrist as Ancestor is particularly well expounded by Bediako (Bediako 2004, p.25) and Tennent (Tennent 2007, p.122) and provides an interesting point of contention which eventually demonstrates the pan-cultural relevance of Christ, as well as the immutability of His work, playing to the holistic approach of African Christology which integrates the person and work of Christ. Bediako struggles to link this to Western/Hellenistic parallel, and overlooks the design of elder brother a parallel concept within Ancestor which can be found in the titles of Christ in Greek/Hellenistic thought, such as firstborn (Gk. Prototokos1) which does not refer to first-to-be-born but rather the pre-eminent heir, or el se only-begotten (Gk. Monogenes2) that is the unique-one, especially when prefigured as Wisdom. Both these Western/Hellenistic images of Christ provide parallels of unique source, and therefrom ultimate ancestor. There is also a clear parallel to ancestor as mediator and Christ as mediator par excellence.Similarly, in Christ as Healer, there is a potential over-lap of experience between African and LGBTQI contexts in their shared experience of HIV/AIDS. In my own experience, working as a trainer in healthcare in Transkei, East Cape, RSA among the Xhosa people of Masameni, we worked with Church leaders, tribal leaders, and local practitioners of African Traditional Religions (ATR) who carried out ritual-circumcision, and local healthcare volunteers. We were able to get them to adopt the use of a disposable scalpel and suggested this was a commemorative gift to the individual to mark their rite of passage. These scalpels were made available via local health partners free of charge. In this approach we were able to guard against transmission of infection plot honouring their traditional religion. Alas, this message has not penetrated the wider community. (Meel 2005) Nonetheless, in the group we worked with, the tactile sensation of Christ the healer working through the body of Christ, his people, was embraced as a wonderful image and inspiration, which even the practitioners of ATR were able to support. In his essay, Ezekiel understands AIDS AIDS understands Ezekiel LGBTQI generator Jim Mitulski speaks of his own pilgrimage with HIV/AIDS and parallels Ezekiel vision of the valley of dry bones with Christs integrate role in creation. (Mitulski in Goss M. West 2000a, p.155) For him, and for the people in the African continent living with HIV/AIDS, understanding Christ as healer and consummator unifier of faith enables difficult journeys through sickness, and perhaps towards death, to be based on a solid foundation of faith in Christ. There is no sophistry in this journey. There is no sugar coating. Nonetheless, Christ is central to the journey both as a fellow pilgrim and also as the object of pilgrimage. But, even when the bodies are dead and buried, there is a role for Christ unifying the body again from dry bones. This parallels Christologys of Christ in African where Christ is Lord of the Spirits and/or Christ as Chief.Applied ContextualisationRelocating Christological themes again in and from the African context relies on careful contextualisation. Various theologians have used disparate methods and approaches. Both Sanneh Bediako place heavy emphasis on the use of African languages this places them at one extreme of those who support the translational model of contextual theology. If humanity is the receptor of language as they contend, then culture should be both dictionary and thesaurus. Thus, to extend that metaphor, the Christological puzzle must be a polyglottal interlinear.What both writers go on to show is that the impo rtance lies not just in linguistic equivalence, but in a cross-mapping of cultural domains of thought. Sannehs vernacular is balanced by Bediakos use of grassroots images such as Christ as Ancestor and Christ as Healer, with the latter author draftsmanship close to an anthropological method. While Bediako insists that we ought to speak positively of oral, spontaneous, implicit or grass roots theology, as theology which comes from where the faith lives, in life-situation of the community of faith, he stops short of an anthropological model by stressing that alternative religions are not the source and do not shape Christian affirmations. (Bediako 2004, p.17) Yet, in this quotation I see great resonance with the approaches with LQBTQI communities to do likewise and allow the theology and Christology to come from where faith lives.The translational model presupposes a supra-contextual unchanging message, while a purely anthropological model uses the personal and communal encounter as its start point, and in method, allows the grass-roots to self define. On this matter, Donovan here makes a clear distinction between the gospel as revelation and the communal response to this revelation as religion, and therefore recognises the immutability of the gospel as well as stressing the importance of sampleing the authentic commonality from within the context in all its richness. This parallels the who do you say I am approach from within LGBTQI contexts. (Bohache 2008) and would not differ much from other approaches employing reading against the scriptures as a hermeneutical tool. (G. O. West Shomanah 2000, p.250 G. West 1996) I have not found any Christological examples of this within Queer Christologys, but in essence, the reading-against approach is employed by Koch in employing a non-typical approach to hermeneutics, though it is not applied to Christology. (Stone 2001, p.169)We should note here that within African contexts there is a potential dichotomy between what is demanded for a context in and of Africa, and that which is granted or permitted by that context to other external contexts. Thus, it is sad to see the African church being so vociferous in the debate about homosexuality a simple methodological analysis should surely grant other contexts the same privilege as was claimed and rightly demanded by African theologians in their quest for liberation. That is, for the gospel to be authentic, the gospel must operate from within the context. This is a major tenet on which I propose an Incarnational model of contextual theology that is, Christs incarnation was the ultimate step of identification and required a transition into the human context but went beyond that in fully identifying with the marginalised of society in the face of religious opposition. The model therefore, in this respect, imitates that objective.In principle what I propose is a modified synthetic model, in as far as I recognise the importance of several models Bediak os translational approach enables sympathy with Donovans anthropological approach. A liberationist approach would possibly go unless in allowing the praxis within community to inform our Christology, but I am not aware of any such models emanating from the African context. Nonetheless, I differ with unsandedbiggins Counter-Cultural model in as far as I disagree with the assumptions behind the use of the gospel. Like Donovan, I see it as immutable, and therefore while I agree with Newbiggins analysis that everything should be subject to the gospel, I disagree that the gospel should be seen as a tool for refutation and rejection of local context. There is no threat from syncretism when you view God and the Gospel as immutable, and when you merely use the notions within other contexts to continue to resolve the Christological puzzle. Bediako, in drawing short of a full anthropological model, sides with Newbiggin in seeing the gospel as a refutation and rejecting tool. However, emergi ng from modern western contexts are post-evangelicals who are rejecting the modernist method adopted by post-enlightenment Christians as they engaged with opponents of their time. This approach was embedded into the western theology imported into the African context. This modernist approach is still evident in the post-colonial echoes as the remnant of adoptive history present in various contexts in Africa, and as it has survived in Western contexts also, it parallels with the contexts of Africa found in Pentecostalism in the west.Relationship, Re-appropriation and buybackThe Jewish atheist Buber has contributed to philosophy with his understanding the I-thou versus I-thee framework. Part of this work expounds the notion of deepening understanding of I-thee relationships (interpersonal, interfaith, inter-group) which comes from a deeper understanding of the I-thou relations (cosmic.) and vice versa (Buber 2004)One of the global problems the church faces in all contexts is the gap b etween academic theology and grass roots theology, and a lack of exchange between the two. Not only do different groups exist in silos, but there is a gap between academic and grass roots within silos. Thus, when cross-talk between the silos takes places, it is unremarkably only at the academic level, and does not penetrate to the grass-roots.The Christological puzzle demands that the gospel be found within all contexts and that each contributes their own piece to the puzzle. However, each silo considers its own received knowledge as universal and normative. Thus we need to learn several lessons in considering Christologys in and of Africa.First that the gospel has null to fear from experimentation intended to unearth Christ from within the context. All the various models of contextual theology should be permitted. Secondly, we should allow each context to self-define in order to obtain both an authentic and relevant message which also has current rather than historical applicati on. Thirdly, language and poverty are real obstacles to fraudulence walls between academic and grass roots theology and are a major contributing factor to the failure in positive effects of globalisation. condescension non-textual approaches in some contexts, there needs to be greater dialogue between the silos including non-traditional groups from outside the normal scope of research, and also greater exchanges within silos between academic and grass-roots. I would include here post-modern and non-traditional groups such as the LGBTQIA groups. The Incarnational model therefore suggests that there should be not only a top-down and bottom up communication within silos, but there has to be communication between silos at all levels that is both practical and pragmatic, but also respectful. consequenceThe methods and models employed in various contexts in and of Africa provide a strong methodological foundation for other contexts seeking to discover Christ in their contexts and thus i ncarnate their spirituality in their setting. There is a lack of intra-contextual and inter-contextual dialogue connecting academia and grass-root settings both in Africa and in Western theologies. I propose that by adopting a post-evangelical approach, which engages with postmodernism, a foundation of empathy with alternative groups and settings would be facilitated. This avoids the certainty trap which inevitably locks groups in a head-to-head confrontational stance as they seek to defend their position rather than discover the truth. Instead, it is possible that the groups align side-by-side on the journey. In this, the Incarnational Model of Contextual Theology post-modernises the Synthetic model with a refining-redeeming gospel to mirror culture rather than refute and reject it. But it finds its deepest meaning in the lives of the groups discovering its depth, and therefore incorporates a deeply spiritual and deeply practical fragment of praxis. The final aspect of this incarn ational model alludes to the need for publishing the outcomes and rooting them in not just the religious practices of various groups, but in their secular lives too. closely importantly is facilitating access to the materials and resources outside of academic circles. Poverty and language will continue to be obstacles to be overcome. While certain contexts are disbarred because the materials are not in an accessible language and while the positive effects of global spread of the message through the internet requires access to that medium, then there will continue to be substantial pockets of every context existing in effective isolation from their academic partners and isolation from other enrichment from other contexts.(Adeyemo 2006) (Akper 2007)(Ballard Pritchard 2006) (Bediako 2004)(Bevans Schreiter 2002)(Chike 2008)(Clarke 2005)( countryman/Ritley 2001) (Dada 2010)(Donaldson 1996)(Goldingay 1996)(Goss M. West 2000b)(Jenkins 2009)(Mashau Frederiks 2008)(Moloney 1987)(Nadar 2 007)(Sankey 1994)(Stuart 2003)(Tennent 2007)(Thomson 2006)(Wilson 1995) (Jenkins 2006)(Jenkins 2007)(Stinton 2004)(G. West 1996) (Culley 1976)(Elliott 1986)(Fahlbusch et al. 1999)(Jewett, 1985)(WILLIAM 2004)(Winquist 1987)Bibliography Background readingAdeyemo, T., 2006. Africa Bible Commentary A One-volume Commentary Written by 70 African Scholars, Zondervan.Akper, G., 2007. The Person of Jesus Christ in coetaneous African Christological Discourse. Religion Theology, 14(3/4), pp.224-243.Ballard, P.H. Pritchard, J., 2006. Practical Theology in Action, SPCK issue.Bediako, K., 2004. Jesus and the Gospel in Africa History and Experience, Orbis Books.Bevans, S. Schreiter, R.J., 2002. Models of Contextual Theology Revised edition., Orbis Books (USA).Bohache, T., 2008. Christology from the Margins, SCM Press.Brown, C., 1986. New internationalistic dictionary of New Testament theology, Grand Rapids, MI Zondervan Publishing House.Buber, M., 2004. I and Thou (Continuum Impacts) New Ed ., Continuum International Publishing Group Ltd.Chike, C., 2008. PROUDLY AFRICAN, PROUDLY Christian THE ROOTS OF CHRISTOLOGIES IN THE AFRICAN WORLDVIEW. Black Theology An International Journal, 6(2), pp.221-240.Clarke, C.R., 2005. Towards a Functional Christology Among AICs in Ghana. Mission Studies Journal of the International Association for Mission Studies, 22(2), pp.287-318.Countryman/Ritley, 2001. Gifted by Otherness, Thomas More Press.Culley, R.C., 1976. Semeia 5, Oral Tradition and Old Testament Studies, Society of Biblical Literature.Dada, A.O., 2010. REPOSITIONING CONTEXTUAL BIBLICAL HERMENEUTICS IN AFRICA TOWARDS holistic EMPOWERMENT. Black Theology An International Journal, 8(2), pp.160-174.Donaldson, L.E., 1996. Semeia 75 Postcolonialism and Scriptural Reading, Society of Biblical Literature.Elliott, J.H., 1986. Semeia 35 Social-Scientific Criticism of the New Testament and Its Social World, Society of Biblical Literature, Scholars Pr.Fahlbusch, E. et al., 1999. The cyc lopaedia of Christianity (A-D) v. 1 (Encyclopedia of Christianity, Brill.Goldingay, J., 1996. Models for Interpretation of Scripture, William B Eerdmans Publishing Co.Goss, R.E. West, M., 2000a. 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AFRICAN CHRISTOLOGY. Theological Studies, 48(3), pp.505-515.Musk, B., 2008. The proof Trap Can Christians and Muslims Afford the Luxury of Fundamentalism,Nadar, S., 2007. CONTEXTUAL THEOLOGICAL EDUCATION IN AFRICA AND THE CHALLENGE OF GLOBALIZATION. Ecumenical Review, 59(2/3), pp.235-241.Sankey, P.J., 1994. The church as clan Critical reflections on African ecclesiology. International Review of Mission, 83(330), p.437.Spicq, C.E., 1994. Theological lexicon of the New Testament, Peabody, MA. Hendrickson.Stinton, D.B., 2004. Jesus of Africa Voices of Contemporary African Christology, Orbis Books.Stone, K., 2001. Queer Commentary and the Hebrew Bible, Pilgrim Press.Stuart, E., 2003. Gay and Lesbian Theologies Repetitions and Critical Difference, Ashgate Publishing Limited.Tennent, T.C., 2007. The ology in the Context of World Christianity How the Global Church Is Influencing the Way We Think about and Discuss Theology, Zondervan.Thomson, A., 2006. Learning from the African Experience Bediako and Critical Contextualisation. evangelical Review of Theology, 30(1), pp.31-48.West, G., 1996. Semeia 73 READING WITH EXPLORATION OF INTERFACE BETWEEN CRITICAL AND ORDINARY READINGS OF THE BIBLE, Society of Biblical Literature.West, G.O. Shomanah, M.W.D., 2000. The Bible in Africa transactions, trajectories, and trends, BRILL.WILLIAM, S., 2004. DOGMATIC THEOLOGY third ED HB 3rd ed., EVANGELICAL PRESS.Wilson, N., 1995. Our Tribe Queer Folks, God, Jesus, and the Bible, Harpercollins.Winquist, C.E., 1987. Semeia 40 Text and Textuality, Scholars Press.

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