Abraham Adebo

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International Journal of Social Science and Economic Research THEOLOGICAL AND POLITICAL DIMENSIONS OF THE 17TH CENTURY ANTINOMIAN CONTROVERSY: A CASE STUDY OF ANNE HUTCHINSON

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Overcoming Paternalism in Missions: Issues and Strategies

The fortitude and passion of most of the missionaries and church workers, who came to Africa and ... more The fortitude and passion of most of the missionaries and church workers, who came to Africa and other lands, to spread the Gospel were beyond explication. Their labour of love eventually yielded much harvest in the areas of mission and church planting. Tactlessly, there were quite a number of missionaries, who exhibited obvious weaknesses and faulty strategies in their vocation. One of the notable shortcomings in some missionaries' agenda which had negative effects on mission was the practice of extreme paternalism that manifested in their bid to consolidate their mission in Africa. Although paternalism has some benefits, yet an extreme manifestation or rehearsal of such technique often results in some debilitating consequences. It is well known that Financial Paternalism heightens frustration and also itserves as a Clog in the wheel of Indigenization. The major objective of this paper is to discuss how the problem of paternalism may be overcome in missions. Various approaches ...

Anselm’s Theory of the Atonement and Its Implications for Salvation in African Traditional Religions

African theologians arose from its consultative forum held in Ibadan, Oyo State, Nigeria in 1965 ... more African theologians arose from its consultative forum held in Ibadan, Oyo State, Nigeria in 1965 with the decision validating extra-biblical revelation and the universality of grace, which in their view, authenticates the redemptive value of African traditional religions. Consequently, there have been clamors for the revitalization of the African traditional worship and sacrificial system among Africans. Such agitation has drawn many away from the church as they have come to embrace the traditional African system of worship. Indeed, proponents of African cultural revivalism have discredited the teachings of Christianity and have emphasized the adoption of African traditional worship system in lieu of Christianity. In their view, protagonists of African cultural and religious resurgence are out to liquidate Christianity. Without doubt, such teaching serves as a great challenge to the uniqueness of the Bible as the word of God as well as the lordship of Jesus Christ; thereby diminishi...

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The relevance of Black theology in post-apartheid South Africa

Black theology became popular in South Africa in the late 1960s and early 1970s as a result of th... more Black theology became popular in South Africa in the late 1960s and early 1970s as a result of the contradictions of White oppression that spanned over three centuries. The height of White oppression of Blacks and other races in that country was the formal legalization of apartheid in 1948. The Black theology movement played a significant role in the collapse of apartheid and the introduction of democracy in 1994. Following the demise of apartheid, scholars like Charles Villa-Vicencio, Valpy Fitzgerald, and Jesse Mugambi have argued that Black theology is no longer relevant in South Africa. They contend that it should be replaced with the theology of reconstruction. The predominant question from the foregoing is whether Black theology is still relevant in the transformation of South Africa or not. This paper proposes that Black theology is still relevant in the sense that most of the problems that stimulated its emergence-racialism, poverty, and cultural imperialism still exist in the country. More importantly, Black theology evolved as a crisis theology, which went into a state of inertia after the demise of apartheid and still possesses the potentials that are yet to be fully explored in Post-apartheid South Africa. Such untapped potentials can be important instruments for the transformation of South Africa. This paper therefore argues that Black, rather than Reconstruction theology would be a better approach to resolving the aforementioned problems. This article answers the question of the relevance of Black theology in South Africa by undertaking a critical analysis of the state of Black theology today in South Africa and adducing points for the continuous relevance of Black theology in Post-apartheid South Africa. 2.1. Jesse Mugambi Jesse Mugambi (2003:128) suggested at the Nairobi conference of the AACC that all forms of African theology-Black or African-needed to shift emphasis from the Exodus motif of liberation to a theology of reconstruction. In his view, what Africa needed most was a theological articulation that took into consideration the need for reconstruction in line with the New World Order. For Mugambi, the Nehemiah figure showed a greater resemblance to the need of Africa than the figure of Moses. Mugambi reasoned that the problems of racism, colonialism and neo-colonialism, and ideological branding had caused so much destruction and distortion in African societies that efforts needed to concentrate on rebuilding the political, economic, and religious arenas of African society. In his articulation of the reconstructive motif, Mugambi delineated three levels of operation for reconstruction theology: (1) personal, which deals with individual efforts to reconstruct personal life, finances, intentions, and motives after the destruction caused by colonialism, exploitation, and oppression; (2) ecclesial, which has to do with the involvement of the church in its theological articulation to engage the public in such a way that would move it towards a reconsideration of church life, management, finances, and pastoral care that would propel society in the direction of rebuilding what had been destroyed through colonialism, imperialism, and apartheid; and (3) cultural, which deals with cultural reorientation and involves economic, political, social, ethical, and religious issues. The reconstructive motif in Mugambi's (1995:16-17) view is an all-encompassing notion-an action that affects all aspects of human life. In this sense, Mugambi's reconstruction theology, as J. Libanio (2000:172) observed, is a theological praxis that embraces different forms of actions in society. J. Fisher (2007: 128) posited that Mugambi's suggestion is a concept borrowed from engineering and adapted to the socio-scientific field known as social engineering. It is a concept that is used where there is dysfunctionality. Mugambi (1995:17) believed that the dysfunctionality in the African socio-political and economic life can be fixed through a religious worldview that acts as a synthesis for all things that humanity loves and embraces. Accordingly, Mugambi suggested that religion would be the best approach for the realization of the reconstruction of African society. This notion has been considered a welcome view by some in South Africa who argue that in the face of such lofty suggestion, Black theology is no longer relevant to South African society. Apartheid had ended, Blacks are now in control, and since these were major problems that engendered Black theology, those who identify with such a theological brand should jettison Black theology and embrace the theology of reconstruction.

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Abraham Adebo

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