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- Volume 38, Issue 2, 2010
Missionalia : Southern African Journal of Mission Studies - Volume 38, Issue 2, 2010
Volumes & issues
Volume 38, Issue 2, 2010
Source: Missionalia : Southern African Journal of Mission Studies 38, pp 177 –178 (2010)More Less
In responding to the invitation of the Missionalia editor, Dr Genevieve James, to give a brief perspective on theological education in Africa and the role of the Southern African Missiological Society (SAMS) in it, the question that keeps haunting me is: How do we get beyond showing an agenda merely for theological education to a praxis of theological education and ministerial formation in the continent which indicates how the issues of the agenda are the issues of the curriculum?
Author Genevieve Lerina JamesSource: Missionalia : Southern African Journal of Mission Studies 38 (2010)More Less
In order to keep you informed on current African perspectives Missionalia will continue to explore mission and theological issues in the southern African region and the African continent at large. You can look forward to special issues focusing on contemporary and contextual mission study like our upcoming special issue on Zimbabwe.
Source: Missionalia : Southern African Journal of Mission Studies 38, pp 178 –180 (2010)More Less
The Joint conference of Religious and Theological Societies in Stellenbosch University in June 2009 presented a unique opportunity to bring together theological educators from quite diverse backgrounds and to highlight the strategic importance of theological education for the future of African Christianity. The Programme on Ecumenical Theological Education in WCC was interested in this joint cooperation with the South African Missiological Society (SAMS) because the concern for the future of African theological education lies at the very heart and beginning of this programme.
If everything is contextualisation, nothing is contextualisation : historical, methodological and epistemological perspectivesSource: Missionalia : Southern African Journal of Mission Studies 38, pp 181 –196 (2010)More Less
The article traces the historical, methodological and epistemological roots of contextualisation. It demonstrates the process of the emergence of the notion of contextualisation in the circles of the World Council of Churches with particular reference to the work of the Theological Education Fund and the critical thinking of Shoki Coe. A further issue in the article is a critical conversation with two controversies regarding contextualisation, namely syncretism and the broad assumption that all theology is contextual theology. The article concludes with a proposal on a new round of contextual theologies in South Africa. The proposal feeds into a number of realities in South Africa today such as poverty, violence against women and children, HIV/Aids, identity and inter-religious encounter.
Author Ezra ChitandoSource: Missionalia : Southern African Journal of Mission Studies 38, pp 197 –210 (2010)More Less
"What can one do with Theology or Religious Studies?" This is a recurring question with which students enrolled for Theology and Religious Studies in many African institutions grapple. In some instances, they are mocked by their peers enrolled in 'more prestigious' programmes. This article examines the need for transforming African Theology and Religious Studies in Africa so that these disciplines are better prepared to tackle relevant, contemporary and emerging issues. Currently, conservatism has prevented these disciplines from offering robust and incisive responses to the pressing issues of our time. The article argues that Theology and Religious Studies must produce competent graduates who can contribute to the process of addressing Africa's challenges.
Ministerial formation praxis in the Uniting Reformed Church in Southern Africa : in search of inclusion and authenticityAuthor J.N.J. (Klippies) KritzingerSource: Missionalia : Southern African Journal of Mission Studies 38, pp 211 –234 (2010)More Less
The policy and practice of ministerial formation in the Uniting Reformed Church in Southern Africa (URCSA) since its formation in 1994 is analysed by means of a 'praxis matrix'. The focus is on questions of agency (who?), curriculum (what?) and spirituality (how?). In an attempt to overcome a legacy of paternalism, ethnic division, exclusion, and the reduction of ministerial formation to academic theology, the URCSA concentrates on ways to achieve greater unity, inclusion and equality. Its aim to achieve integration between academic insights, ministry skills and character development requires a curriculum that nurtures bi- or multilingual competence within an inclusive African spirituality.
From ecumenical experiment, to denominational necessity, to holistic vision : the Methodist journey in ministerial trainingSource: Missionalia : Southern African Journal of Mission Studies 38, pp 235 –247 (2010)More Less
Theological education and ministerial training in South Africa in the second half of the twentieth century were characterised by two significant ecumenical schemes - the Faculty of Divinity at Rhodes University and the Federal Theological Seminary. The Methodist Church of Southern Africa (MCSA) was a constituent partner in both ecumenical schemes. By the end of the twentieth century, both schemes had collapsed. In the aftermath of that collapse, denominational colleges were hurriedly established - including John Wesley College in Kilnerton, Pretoria. In 2009, Seth Mokitimi Methodist Seminary (SMMS) was opened as part of the ecumenical Cluster of Theological Institutions in Pietermaritzburg. As well as introducing a new, holistic programme to "form transforming leaders", the new seminary gives rise to significant new ecumenical possibilities.
Regional theological associations and theological curriculum development in East Africa : challenges and prospectsAuthor Philomena Njeri MwauraSource: Missionalia : Southern African Journal of Mission Studies 38, pp 248 –258 (2010)More Less
Ever since the 1970s, regional theological associations like the Association of Theological Institutions in Eastern Africa (ATIEA), Ecumenical Association of Third World Theologians and Ecumenical Symposium of East African Theologians have been instrumental in influencing the development and implementation of theological education curriculum either directly or indirectly. They have contributed through research, writing and pedagogy to the evolvement of relevant and contextual theologies. In the last ten years, however, with the conversion of former theological colleges into universities with accreditation status, the accrediting and examining roles of associations such as ATIEA has become moribund. A lack of funding has also negatively affected the associations. This article explores this development and suggests ways in which the associations can continue to function as trendsetters in theological education in a changed environment.
Source: Missionalia : Southern African Journal of Mission Studies 38, pp 259 –274 (2010)More Less
Why was the name of Seth Mokitimi chosen for the new Southern African Methodist ministerial training institution? What was his connection and contribution to education in general and theological education in particular? Mokitimi is introduced, his significance is described, and his legacy is outlined. The new seminary with its motto: "Forming transforming leaders for church and nation", intends to embody the Moktimi legacy for the benefit not only of the Methodist Church, nor of South Africa alone, but for the benefit of church and society throughout the whole Southern African subcontinent.
Viability and ecumenical perspectives for theological education in Africa : legacy and new beginnings in Ecumenical Theological Education/World Council of ChurchesSource: Missionalia : Southern African Journal of Mission Studies 38, pp 275 –293 (2010)More Less
Strengthening of institutions of theological education and quality improvement in theological education in Africa is one of the key mandates of the Program on Ecumenical Theological Education (ETE) in the World Council of Churches. This program originated in Africa as its predecessors Theological Education Fund (TEF) were formed during the Ghana Assembly of the International Missionary Council in Accra 1958. The program had important African theologians in leadership positions like Archbishop Desmond Tutu, Prof. John Pobee (Ghana) and Dr. Nyambura Njoroge (Kenya). There were several important initiatives from ETE (or formerly PTE) program to identify crucial areas of a new strategy for enhancing theological education in Africa as a vital tool for overall social development, holistic mission and deepened theological dialogue. Under the theme "Renewal out of Africa" an important African Consultation on the Viability of Ecumenical Theological Formation was held at the Moffat Mission, Kuruman, South Africa from 1-6 August 1995. In 2002 another important consultation "A Journey of Hope for Africa - Conference on Theological Education and Ecumenical Formation" was held at the Lutheran Conference Centre in Kempton Park in South Africa from 17-22 September 2002. In the new Post Maputo working period of the AACC a new and fresh initiative is being developed to give prominence to reformulate a common agenda for the future of theological education in Africa. The article is recalling some key aspects of the history and some of the new challenges of WCC's involvement into accompanying and strengthening theological education in Africa.
Globalisation of theological education and the future of the Church in Africa : some critical reflections towards Edinburgh 2010 and its aftermathAuthor James N. AmanzeSource: Missionalia : Southern African Journal of Mission Studies 38, pp 294 –306 (2010)More Less
This paper discusses the nature of theological education in Africa, which, for the most part, has been along denominational lines designed to create little empires for the churches at the expense of others. The argument of this article is that in the twenty-first century the Church in Africa must seek new models of theological education. As we live in a global village in practically all aspects of life, it has become imperative that theological education be pushed beyond denominational lines and confessional ideologies to the point at which it addresses the problems and needs of humanity as a whole.
The African diaspora and the shaping of Christianity in Africa : perspectives on religion, migration, identity and collaborationAuthor Roswith GerloffSource: Missionalia : Southern African Journal of Mission Studies 38, pp 307 –320 (2010)More Less
The concept of diaspora is one of the most inspiring research topics in the context of globalisation, particularly with regard to the past forced exile of Africans, ensuing institutional racism and a contemporary accelerated intercontinental African migration to the northern hemisphere. Studies in anthropology and sociology of religion speak of 'religions on the move', or the process of transmigration and transculturation, as it refers to the interchange and mutual influence of movements. Religion plays a significant role in the spiritual and socio-political survival of a people and the construction and reconstruction of identities. This is explored in four directions:
Author Tharcisse GatwaSource: Missionalia : Southern African Journal of Mission Studies 38, pp 321 –342 (2010)More Less
Christian education in Africa is at the cross-road. It took its original inception within western models and systems of education. Ministerial formation was done in small biblical colleges operating on a residential model. Because the idea of adapting education in general and theological education in particular, to the growing needs of a growing church never occurred, Jesus' thought that "the harvest is great but the harvesters are a few" is crucial to the mission of the church in the South. The displacement of Christian demography towards the South is a new challenge to the global south Christianity called to undertake a global responsibility to share the burden with the West which undergoes secularisation. The question is whether the vitality of the church in the south is mature enough and well informed to undertake such a global mission including to revitalise Christian faith in the North. This author suggests that back from 1950s the Africans have started to question a Christianity that stood like a western plan; a number of initiatives were taken by young theologians from different streams of Christianity to address issues of inculturation of the gospel and the identity and autonomy; yet the efforts have not been consistent and sustainable enough to nurture a long term project. To undertake the journey, the African Christianity will need to revisit the curricula, taking into consideration a theology of the healing the memories of the African people, the systems and models of education to make them more contextual.