An exploration of the development of a contextualized Roman Catholic moral theology in an African context is warranted in our day. This book is a study of the work of Benezet Bujo, an African moral theologian. An analysis of Bujo's work shows the various aspects of an African Catholic moral theology. Bujo's work is viewed here as critically bridging African moral theology and the development of moral theology in the Catholic Church, especially in the West. An African moral theology in this work builds on the elements of the renewal of moral theology after the Second Vatican Council. The renewal elements reflected in Bujo's work and other African Catholic theologians include, among others, the use of Scripture, the relevance of history, the debate on moral norms, the relevance of social sciences to moral discourse, the theory of natural moral law, and the relation between the theologian and the magisterium. This work, therefore, locates the theology of Bujo in the development of moral theology after the Second Vatican Council. The author establishes a relation between African traditional religions, African history, Christology, natural moral law, moral autonomy debate, the encyclical Veritatis Splendor, and political-liberation theological ethics.

This is an introduction to African Christian ethics for Christian colleges and Bible schools. The book is divided into two parts. The first part deals with the theory of ethics, while the second discusses practical issues. The issues are grouped into the following six sections: Socio-Political Issues, Financial Issues, Marriage Issues, Sexual Issues, Medical Issues, and Religious Issues. Each section begins with a brief general introduction, followed by the chapters dealing with specific issues in that area. Each chapter begins with an introduction, discusses traditional African thinking on the issue, presents an analysis of relevant biblical material, and concludes with some recommendations. There are questions at the end of each chapter for discussion or personal reflection, often asking students to reflect on how the discussion in the chapter applies to their ministry situation.

African Christian theology has been developing for the last four decades. The trend has been to focus on traditional African religions as a foundation for Christian theology. While acknowledging the importance of African traditional religions to Christian theology in Africa, this study argues that African history progressively changes, and it is these changed and changing circumstances that theology is to address. This work analyzes issues affecting Africa today and shows the social and political role that Christianity has to play in an African context. This study views enculturation as a dialogue among African Christians, their history and culture, and Christian teachings. Theological approaches such as anthropological, liberation, and historical are analyzed from the perspective of Small Christian Communities (SCCs), which are a recent development in African Christianity. SCCs are presented as a concrete hermeneutical tool in theological analyses. Further, this work acknowledges the indispensable need for an authentic African Christology in an African Christian theology. While critical of contemporary African Christology, the study also suggests issues to be considered in the development of African Christology.

Unlike the global North, “the ferment of Christianity” in the global South, among the majority of world people, has been astronomical. Despite the shift in the center of gravity of Christianity to the global South, intra-ecclesial tensions globally remain those of the relationship of culture to religion. The questions posed revolve around to what extent Western Christianity should be adapted to local cultures. Should we talk of Christianity in non-Western contexts or of majority world Christianity? Is it appropriate to describe the shift as the emergence of global Christianity or world Christianity? Should Christianity in the global South mimic Christianity in the global North, or can it be different in the light of the diversity of these cultures? Can Africans, Asians, Latin Americans, Europeans and North Americans – the entire global community – speak of God in the same way? This book is devoted to examining varieties of the intercultural process in world Christianity. It understands culture broadly as a common meaning upon which communities’ social order is organized. Culture in this sense is the whole life of people. It is the integrator of the filial bond holding people together and the various institutional structures – economic, technological, political and legal – that guarantee peace and survival in societies, states, and nations, both locally and internationally. As this book shows, the centrality of culture for world Christianity equally showcases the important position the scale of values occupies in world Christianity.

The Africa Study Bible brings together 350 contributors from over 50 countries, providing a unique African perspective. It's an all-in-one course in biblical content, theology, history, and culture, with special attention to the African context. Each feature was planned by African leaders to help readers grow strong in Jesus Christ by providing understanding and instruction on how to live a good and righteous life--Publisher.

What makes African Christianity Christian?, what is the mission of the African church?, What is the theology of the African church? and, What is the future of the Church in Africa or more precisely of African Christianity? Professor Galgalo gives a critical analysis of Christianity in Africa from historical, theological and sociological perspectives.

This well-crafted book probes the key dimensions of Africa’s existential predicament. It constitutes an intellectual response to a gnawing “African situation”—the starting point for grasping Africa’s social and religious quest. Beyond split explanations of external versus internal factors (e.g., colonization/slavery vs. leadership/cultural values), this study accounts more comprehensively for emergent issues shaping this situation. The situation reflects a gamut of problems in traditional African religion and material culture, which hitherto defines African communality, polities, and destinies vis-à-vis the cosmos and nature. Thus, African religion and communities, each with its own attendant values, do not operate by critical engagement with larger issues of society and civilization, especially those shaped by the advent of (post-) modernity. Rather, they operate via adaptation. The communal drive for natural and social harmony inevitably produces a preservationist view of culture (“leaving things as they are”). This study takes an integrative approach to religion, society, and civilization; eschews dichotomies; and broadly defines and re-signifies life and wholeness as a true end of Africans’ quest today.