After surveying statements by various theologians who make the claim that AICs are 'vanguards' and therefore custodians of African culture, Mijoga tests the claim by analysing the sermons of various Malawian AICs. He studies the use of stories, retelling, proverbs, songs, quotations and rhetorical questions - characteristic practices of African societies - as channels for offering interpretation of texts in the sermons.
This essay is about the significance of the church for African theological reflection. It argues that in order to uncover the complexity and contradictions within African Christianity as well as the challenges facing African Christians in the twenty-first century, theological reflection must both be grounded in, and reflect, the concrete life of Christian communities in Africa.
In most West African countries Christianity does not constitute a majority. In spite of the jeopardy of the Western-African encounter, Christianity is vibrant and colourful in West Africa and has grown rapidly in the last three decades. But what is church history? It is a different genre of history with a circumscribed goal, a theological underpinning and a People-orientation. Its goal is to understand the pattern of the presence and meaning of the kingdom in the lives of communities.
The author defines morality, ethics, moral issues and responsibilities, in dialogue with various ethical approaches, but especially those of Immanuel Kant, John Stuart Mill, Alan Gewirth and the Setswana traditional idea of batho (humanness). He then proceeds to discuss the morality of certain issues arising as a result of the HIV/AIDS epidemic in the light of these four ethical approaches. Discussing perSonal responsibility; he argues that individuals do not only have the right to be healthy but have the duty to see to it that they are, since it is only when they are healthy that they are able to perform the other duties they have.
In church practice and missiology, conversion is often understood only in one direction (towards Christianity) and with only one valid motive, namely a strictly religious one. This article argues that such a view is inadequate. Conversion should rather be understood as a two-way movement and based on combinations of various motives. It concludes with the presentation of a holistic missiological understanding of conversion. This understanding of conversion may help to promote better understanding and respect between Christians and Muslims.
Inus Daneel grew up on the Morgenster mission in Masvingo Province, Zimbabwe. From early childhood he maintained friendships with Shona people, and developed an intimate knowledge of their language, customs, worldview and religious practices. Later, as a missiologist, he did extensive research on traditional African religion and on African Initiated Churches in the region.