Spiritual insecurity among African Christians is a huge challenge. The insecurity among other things arises from African people’s former traditional African ancestral world view of ancestral veneration. The ancestors promote or hinder African Christians’ reliance on Christ because they have presupposedly acquired the supernatural power that enables them to provide diagnoses and solutions to life challenges. The inherent problem in the ancestral world view, however, is that the ancestors are both respected and feared by their descendants because they can either (...) bless or harm depending on the state of the relationship between the surviving human beings and the ancestors. The basis of the unpredictable influence of ancestors lies in the fact that they are considered as human beings who carry their human qualities to the spiritual world. In light of this situation, one constructive approach that can be advanced to address the challenges of African Christians’ spiritual insecurity is a proper understanding of Christ as a sinless representative of humanity. This approach maintains that healing and coping with life within the challenge of African spirituality in the context of threatening life issues can be addressed by an appropriate understanding of Christ’s sinlessness. The article argues for the foundational status of Christ as a sinless representative of humanity as the controlling framework. In doing so, Christ’s sinlessness and the sinfulness of natural ancestors are juxtaposed to compare the two ontologies in order to draw some pastoral guidelines for African Christians. This approach pays close attention to the factors and mindset that sustain people who adhere to ancestral worship and assess them through a lens of Christology focusing on Christ’s sinlessness as an exemplary doctrine. (shrink)

There is an ongoing challenge in defining African theology because of two important reasons: the quest for a definitive African theology is a fairly recent pursuit and the vastness and diversity of the African continent. Given this, this article presents the complexity of defining African theology and its methodological approaches through a background sketch of the development of African theology. Regardless of many definitions of African theology and its purposes, the article acknowledges African Christian theology as theology that should be (...) derived from the interplay between Scripture, Christian tradition and African cosmology. In deriving theology from the aforementioned aspects, African theology should also seek to develop contextual African theologies with global relevance. In this way, African theology can claim its space in the universal church. Although we are conscious of the values and challenges associated with the task of doing African theology, we argue for its necessity. We further argue that if the centrality of Scripture is maintained in the African theological endeavour, it will cause African theologies to have some shared reference point with other Christian theologies and hence engaging globally, while contributing unique African perspectives to global theological discourse. (shrink)

This article identifies a need to develop an operational theology that responds to migrants in a real and constructive way. It discusses Daniel Groody’s image of God prism in migration theology in order to develop an integrated understanding of the image of God. It argues that Groody’s image of God prism in migration theology is assumed rather than explicit and does not proceed to inform migrant ministry design. To ensure an encompassing understanding of the notion of the image of God, (...) an integrated understanding that integrates the various views is adopted. The adopted integrated understanding of the image of God extends beyond Groody’s image of God prism in migration theology that is systematic theological and theoretical to a development of a migration diagnostic and ministry design framework that employs the various dimensions of the image of God. In doing so, the integrated understanding of the image of God is employed in a practical theological conceptualisation and ministry design to promote and encourage dispositional ethics service, care, acceptance and justice. The first section problematises the challenge of theology and Christian response to migration crisis. The second section discusses Groody’s image of God theological prism in migration theology. The third section discusses the various interpretations of the image of God. The fourth section proposes a diagnostic framework and ministry design that utilises the integrated image of God. (shrink)

This article argues that the challenge and need for relevant ministry models is critical for effective Christian ministry and pastoral ministry as practical life ministry. It establishes an Adamic Christological model as a paradigm that provides a practical effective ministerial approach in Africa, particularly within the context of pastoral care and healing. This framework reveals Christ’s complete identification with African Christians in their contextual sufferings as the New Adam without compromising authentic gospel reality. In employing the Adamic Christological framework as (...) the anchor for African pastoral and healing ministry, a model for African Christians’ daily response to their various contextual sufferings is constructed. This responsive model bridges the gap between the ascension of Christ and the interim period of Christianity by instituting God’s ongoing personal presence in believers’ suffering through the Holy Spirit (pneumatology) as an encouraging and comforting reality that should enable Christians to cope in their suffering. It is argued that this Adamic Christological framework provides a practical theological model that contributes to healing and hope in pastoral care through practical knowing that impacts and imparts meaning in life. (shrink)

This article identifies the complexities of migration situations that subject both host nations and native churches to a paradoxical position on whether to exclude or embrace migrants. This is because migrants are often linked to criminal activities that threaten citizens of the host country. In response to the perceived challenge, this article investigates Matthew 25:31–46 and Hebrews 13:1–2 to propose that the church as a community of God is not supposed to take a paradoxical stance in the complex situation of (...) migration. This is because the church is a community of God that is divinely ordained to embrace and care for the vulnerable regardless of their faith, religious and ethnic backgrounds. The church is thus obliged to continuously carry out its compassionate and caring mandate for the vulnerable despite the possible challenges incurred. Contribution: The article contributes to the ongoing theological reflection on the challenges posed by migration with special reference to the church as faith community. It is aimed at stimulating practical theological thinking regarding human displacement by critically reflecting on the current ministry of the church in light of Scriptures with regards to migrants. (shrink)