Scielo RSS <![CDATA[Missionalia]]> http://www.scielo.org.za/rss.php?pid=0256-950720150002&lang=pt vol. 43 num. 2 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Editorial</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200001&lng=pt&nrm=iso&tlng=pt <![CDATA[<b>Renaissance and rebirth: A perspective on the African Renaissance from Christian mission praxis</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200002&lng=pt&nrm=iso&tlng=pt The authors analyse the present state of the debate with regards to the African Renaissance, and come to the conclusion that the religious or faith dimensions have been neglected thus far. They regard this as a mistake, given the very important position that religious adherence occupies in African society. They propose that this mistake be rectified, arguing specifically from the perspective of Christian mission, where rebirth plays an important role. They propose that the implementation of the African Renaissance be correlated to the seven stages of the cycle of mission praxis. <![CDATA[<b>Paul and interreligious dialogue: Insights for mission in Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200003&lng=pt&nrm=iso&tlng=pt The history of Christian mission in Africa has been associated with colonialism. Thus Christianity came demonizing indigenous religions and everything associated with them. However, considering the place of indigenous religions in the lives of many Africans, theologians and other scholars of religion have observed that many Christians walk with one leg in the indigenous religion and the other in Christianity. Using the missionary styles of Paul of the New Testament, especially as reflected in Acts of the Apostles, this paper argues that the future of Christian mission in Africa should engage interreligious dialogue. <![CDATA[<b>Rethinking biblical hermeneutics for mobilizing Christian believers to proclaim the Good News in a post-secular age</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200004&lng=pt&nrm=iso&tlng=pt The continuous changing of the Zeitgeist, from modernism through postmodernism to metamodernism (post-secularism), contributes to the continuous changes in our societies, which undoubtedly lead to changes in the area of religion, in particular the Christian religion. This has resulted in a dichotomy - on the one hand we have religious diversity and decay, and on the other hand church growth and an increasing interest in Christian spirituality, depending on which part of the world is focussed. In order to address these changes from a Christian perspective, biblical hermeneutics has to be amended to make the Christian kerugma in a post-secular age more relevant, and to make Christian living in a post-secular age viable. In order to proclaim the gospel in a post-secular age, Christian believers will have to build friendships, while the gospel should be reformulated and redefined in a remix, idiom. To succeed in addressing the spiritual needs of Christians and to mobilise them to proclaim the gospel, the church will have to pay much more attention to Christian spirituality and the embodiment of the kingdom of God (and the divine self) in the lives of believers and in the world. <![CDATA[<b>Liberation and dependency: A theological reading of social sciences in Latin America</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200005&lng=pt&nrm=iso&tlng=pt INTRODUCTION: In the early 1970s, social movements directed Latin American theology to a creative process of deprivatization of the Christian faith, reconfiguring - from the community practices of liberation and their holistic implications - the theoretical exercise concerning its political and social commitment. Consequently, the notion of liberation began to be addressed by the opposite equivalent of dependency within the methodological framework of the biblical-theological approach OBJECTIVE: To understand the meaning of the opposite correlation between liberation and dependency from their specificities in accordance with the vision of liberation intellectuals, and identify the way in which dependency was appropriate to respond to the responsive and socio-analytical theoretical framework of these intellectuals, linking the reading of reality to the Latin American community practice METHODS: Historical and systematic research, exploratory, under an analytical-descriptive orientation, organized from conceptual schemes RESULTS: Based on the finding regarding the theoretical refraction of dependency through liberation, the concept emerges as the theological interpretation of an entire theoretical field taken indistinctly, namely the Dependency Theory CONCLUSION: The opposite correlation between dependency and liberation as a finding that reveals the similarity between the real that is theorized (dependency) and the hypothetical conceptualization of maxims of action (liberation), comprehended within the general theory of anti-imperialism, resulted in an interdisciplinary theological reflection <![CDATA[<b>Ethnographic research through a liberationist lens: Ethical reflections on fieldwork</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200006&lng=pt&nrm=iso&tlng=pt The article deals with four research-related ethical questions that stem from the author's experiences in fieldwork. The author employs the liberationist tradition as a sounding board in her reflection. This tradition gives rise to the ethical questions that she deals with, among other influences, and also works as a lens through which she navigates the ethical dilemmas. She argues that such ethical reflection is timely because of the increasing interest in ethnographic methods in theology and theological ethics. The liberationist lens - which is consciously biased in its choice of socially marginalised people and groups as interlocutors and is geared towards just social transformation - offers a useful approach to interrogating fieldwork ethics, also for scholars operating outside of the field of (liberation) theology. Besides the key contribution of the article, that is, reflecting on the relevant ethical questions related to the research, the author suggests that a wider and more systematic usage of ethnographic tools could benefit the liberationist tradition, which indeed emphasises the importance of lived experience, at this point in time, when many of those writing in the liberationist tradition are full-time academics. <![CDATA[<b>Together towards Life and <em>Evangelii Gaudium</em>: Implications for African Child Theology today</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200007&lng=pt&nrm=iso&tlng=pt This article contributes to the development of an African Child2 Theology and will attend to the implications of Together towards Life (TTL)3 and Evangelii Gaudium (EG)4 for an African Child Theology. The article wants to answer the following question: What theological understanding is needed to indicate the distinct contribution of the African childto the understanding of the revelation history of God? The history of Christian mission, especially in Africa, has been characterised by conceptions of geographical expansion from a Christian centre, namely Europe, to the "unreached territories" (cf TTL 5). In the new understanding and new generation of mission, the church must focus on marginalised children as "unreached territories", an essential group through which God conveys his love to the world. In developing an African Child Theology, consideration must be given to applicable and relevant statements in TTL and EG. We live in a world with many spirits (TTL 25), where people are looking for joy, not as a relationship from within, but in "the feverish pursuit of frivolous pleasures, and a blunted conscience" (EG 2). Within African Theologies, we concur with TTL (23) on "our spiritual connection with creation". These three statements imply some specific African contextual considerations for a child theology. A classic understanding defines theology as a "faith seeking understanding". In the African church, Father Augustine's understanding takes the form, "I believe in order that I may understand" (Migliore 2014:2). It is in this regard that the article will look at African Child Theology as seeking a deeper understanding of God's revelation through the hermeneutical lens of the African child. <![CDATA[<b>Integrating Suum-ngi Theology of Peace in Gindiri Theological Seminary Curriculum in Nigeria. An African Theological Perspective</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200008&lng=pt&nrm=iso&tlng=pt This article argues that Gindiri theological seminary in Nigeria has done little or nothing to include issues of peace in theological education for the pastors in Church of Christ in Nations (COCIN) of Nigeria. Consequently the Church of Christ in Nations seems to have failed to engage adequately in promoting peace among their members in the national search for peace and religious tolerance in Nigeria. The article further argues that the theological seminary which produces pastors and lay church leaders for pastoral ministry has a responsibility to equip pastors with necessary tools for responding to peace challenges facing the country. Therefore, the article advocates for the mainstreaming of Suumngi theology of peace in the curriculum of Gindiri Theological Seminary. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072015000200009&lng=pt&nrm=iso&tlng=pt