AFRICAN AND AFRO-AMERICAN INCULTURATION BIBLIOGRAPHY … · AFRICAN AND AFRO-AMERICAN INCULTURATION BIBLIOGRAPHY Compiled by James T. Bretzke, S.J. Professor of Moral Theology Boston

AFRICAN AND AFRO-AMERICAN INCULTURATION BIBLIOGRAPHY

Compiled by

James T. Bretzke, S.J.

Professor of Moral TheologyBoston College School of Theology & Ministry

Last update: February 26, 2018

Table of Contents

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AFRICAN INCULTURATION BIBLIOGRAPHY

Compiled by

James T. Bretzke, S.J.

Professor of Moral TheologyBoston College School of Theology & Ministry

Articles

AA.VV. "Africa: The Kairos of a Synod." SEDOS Bulletin 26 (15 March--15 April 1994).

Double issue devoted to various articles on aspects of the African theological situation as theAfrican Synod begins.

Abeng, Nazaire B. "Are Attempts at the Inculturation of Christianity in Africa Failing?" Translatedby J. Bowden. In "Coping with Failure," ed. Norbert Greinacher and Norbert Mette,Concilium 26, no.5 (1990): 89-102.

Abimbola, Wande. "Gods Versus Anti-Gods: Conflict and Resolution in The Yoruba Cosmos." Dialogue & Alliance 8 (2/1994): 75-87.

Abogunrin, Samuel O. "Ethics in Yoruba Religious Tradition." Chapter 10 in World Religions andGlobal Ethics. Edited by S. Cromwell Crawford. New York: Paragon House, 1988.

Afagbegee, Gabby-Lio Kagiso. "Inculturation: African Drums Are Not Enough." AFER 26(December 1984): 369-71.

See reply: S. M. Baluleete, AFER 27 (October 1985): 286-88.

. "Inculturation and Small Christian Communities." AFER 27 (October 1985): 279-85.

Faith for the traditional African is a way of life and not merely a set of doctrines to bebelieved in (the sacred and the secular form one reality). The gospel message remains tobecome a way of life, and the Christian faith needs to become the essence, basis, andmotivating force in the life of the believer. This faith must be lived in a communitariancontext as in the case of the other spheres of the African's life--social, economic, andpolitical. The article is an attempt to find a solution or a means of meeting this need in an

African Inculturation Bibliography

authentically African manner without watering down the gospel message. The initiating,sustaining, and consolidating of small Christian communities is offered as the frame workof the inculturation process that seeks to incarnate the gospel message within the heart andculture of the African.

Agbasiere, Joseph Thérèse. “The Gospel and African Cultural Forms.” The Way 37 (1997): 207-218.

One of several articles in this issue on aspects of African theology.

Aguilar, Mario I. "Divination, Theology and Healing in an African Context." Feminist Theology 7 (1994): 34-38.

This article unfolds some of the concepts and processes that make divination a central placefor healing and for a community reflection about God; for what we would call, in Christianterms, a theological reflection.

. "The Social Experience of Two Gods in Africa." AFER African Ecclesial Review 36 (1994):32-44.

Discusses the background of the 1994 African Synod, as well as the question of African godsand the Christian God.

Aigbe, Sunday A. Review of 32 Articles Evaluating Inculturation of Christianity in Africa, by TeresaOkure, Paul van Thiel et al. In Missiology 20 (July 1992): 412.

Alberigo, Giuseppe, and Ngindu Mushete, Alphonse, eds. "Towards the African Synod." Conciliumno. 239 (1992).

Special volume: The future of Concilium, J. Jossua. The African synodical tradition, M.Dujarier. The birth and development of a local church: difficulties and signs of hope, E.Uzukwu. Church and society in Lusophone Africa, F. Silota. Being the church in an Islamicsociety, H. Teissier. Being church in an Islamo-Christian society: emerging patterns ofChristian/Muslim relations in Africa - a Nigerian perspective, J. Onaiyekan. Being aChristian in South Africa, S. Maimela. The social and political dynamics of Africa after theend of the political presence of the Soviet Union, A. Riccardi. A critical review of theLineamenta on the special African synod, J. Ukpong. The expectations of the Catholic

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Church, R. Luneau. When will the Church in Africa become African?, R. Zoé-Obianga. Theexpectations of the Orthodox churches, Parthenios III (Koinidis), Pope and Patr. ofAlexandria. My involvement in the preparatory work for the African Synod, Bp. B. Agre. African Christianity in European public opinion, R. Gendt. The African Synod: prolegomenafor an African council?, E. Mveng. Inculturation in the "Third Church": God's Pentecost orcultural revenge, M. M'nteba. Conclusion: a historic occasion or bureaucratization?, G.Alberigo.

Amaladoss, Michael. "Cross-inculturation of Indian and African Christianity." AFER 32 (June1990): 157-68.

Ansak, J.K. "The Ethics of African Religious Tradition." Chapter 9 in World Religions and GlobalEthics. Edited by S. Cromwell Crawford. New York: Paragon House, 1988.

Amewowo, W. A. " Ecclesiology in Africa: A Search for Biblical Ecclesiological Model forTanzania To-day." African Christian Studies 9 (September 1993): 38-63.

Asana, Festus A. "Indigenization of the Christian Faith in Cameroon." In One Faith, Many Cultures:Inculturation, Indigenization, and Contextualization, ed. Ruy O. Costa, 114-125. The BostonTheological Institute Annual Series, vol. 2. Maryknoll: Orbis Books, 1988; Cambridge:Boston Theological Institute, 1988.

Association of Member Episcopal Conferences of Eastern Africa. "Proposals for the African Synod."SEDOS Bulletin 24 (15 Jan 1992): 9-12.

Seminar report on evangelization and inculturation of African Catholicism.

Baluleete, Simon M. "Inculturation: African Drums Are Not Enough." AFER 27 (October 1985):286-88.

Reply to G. L. K. Afagbegee, AFER 26 (December 1984): 369-71.

Bimwenyi Kweshi, O. "Inculturation en Afrique et attitude des agents de l'évangélisation." Bulletinde Théologie Africaine 3 (January--June 1981): 5-17.

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Abstract: The problem of the inculturation of Christianity lies with particular acuity upon theyoung churches, which are not rooted in the cultures of Athens or Rome. Here, it is not aquestion of adaptation, of rejuvenation inside the same culture in movement. It is rather amatter of founding a church which fulfils the four fundamental functions of the wholecommunity which is born out of the World of God: the liturgical, moral, juridical andtheological functions.

Broz, Ludek. "Acculturation - inculturation: deux thèmes de la théologie africaine." CommunioViatorum 27, no. 4 (1984): 195-205.

Bujo, Bénézet. "Der afrikanische Ahnenkult und die christliche Verkündigung." Zeitschrift fürMissionswissenschaft und Religionswissenschaft 64 (1980): 293-306.

Abstract: One can understand the life of a Negro-African only if the relationship withancestors is known. Just as the biblical tradition is commemorative-narrative, so also, theAfrican, by gestures inherited from his forefathers, hands from generation to generation theway to life and to the future. Because ancestors have shown this way it must be respectedby the living. The ancestors deserve to be mentioned publicly by the Negro-AfricanChristians so that they are integrated in Christ. The Fathers of the Church also strove torehabilitate their dead "ancestors" who had not heard of Christ by reasoning in 1 Peter 3:19and 4:6. The African has no less reason for associating himself with ancestors in prayers inthe spirit of Jesus.

Bujo is a diocesan priest from Zaire and currently the Head of Department of MoralTheology at the University of Fribourg in Switzerland.

. "Afrikanisch Anfrage an das europäische Menschenrechtsdenken." In Begründung vonMenschenrechten aus der Sicht unterschiedlicher Kulturen, 211-224. Edited by JohannesHoffmann. Vol.1: Das eine Menschenrecht für alle und die vielen Lebensformen. Frankfurt:Verlag für Interkulturelle Kommunikation, 1990.

. "Afrikanische Theologie: Rückblick auf eine Kontroverse." Zeitschrift fürMissionswissenschaft und Religionswissenschaft 61 (1977): 118-127.

Abstract: Though Christian Churches have always worked towards an indigenous theology,the word "African theology" is comparatively new. The present author, himself a native ofZaire, claims that African theology deserving that name will exist only when Africansproduce detailed theological monographs and integrate the revealed truths on Christ, theChurch and others into their own system of thought. To achieve this they must not adhere

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too closely to Western cultural patterns, but study the Bible afresh and independently, in thelight of their own cultural life. It is not sufficient that African theology discusses traditionalcustoms and beliefs, it must also come to grips with the pressing problems of modern Africa. A theology of this kind, the author claims, has not yet been accomplished, but is possible andbadly needed.

. "Can Morality Be Christian in Africa?" Theology Digest 36 (1989): 211-215.

Argues for a contextualization of the gospel message with pre-existing black African valuesin order to reach Africans. Condensed from African Christian Studies 41 (1988): 5-39.

. "Die christologischen Grundlagen einer afrikanischer Ethik." Freiburger Zeitschrift fürPhilosophie und Theologie 29 (1982): 223-238.

. "A christocentric ethic for black Africa." Theology Digest 30 (Summer, 1982): 143-146.

A summary of "Pour une éthique africano-christocentrique." Bulletin de théologie africaine3 (Jan.--June, 1981): 41-52.

. "Ehe als Bund und Prozeß in Afrika." Stimmen der Zeit 120 (August 1995): 507-20.

. "Ethics and Aging in Africa." Concilium (3/1991): 106-113.

. "Gibt es eine spezifisch afrikanische Ethik? Eine Anfrage an westliches Denken." Stimmender Zeit 114 (1989): 591-606.

Rispetto alla pretesa di esclusività assoluta delle forme di cristianesimo caratterizzate insenso occidentale durante il periodo coloniale, i movimenti di indipendenza e il Vaticano IIhanno piuttosto rafforzato la coscienza di un valore specifico della cultura africana. Inquesto contesto Bujo si interroga sul possibile valore positivo di certe tradizioni eticheafricane, normalmente considerate incompatibili con il cristanesimo. La risposta positivainvoca tuttavia un ulteriore confronto, in base al principio di comunicabilità con altre culture.

. "Die pastoral-ethische Beurteilung der Polygamie in Afrika." Freiburger Zeitschrift fürPhilosophie und Theologie 31 (1984): 177-189.

. "Pour une ethique africano-christocentrique." Bulletin de Théologie Africaine 3 (1981):41-52.

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Considers Christ as proto-ancestor.

English Digest: "A christocentric ethic for black Africa." Theology Digest 30 (1982): 143-146.

. "Solidarity and freedom: Christian ethic in Africa." Theology Digest 34 (1987): 48-50.

Is a digest of "Verantwortung und Solidirität: Christliche Ethik in Afrika." Stimmen der Zeit109 (1984): 795-804.

. "The Understanding of Conscience in African Ethics." Studies in Interreligious Dialogue 2(1992): 5-30.

. "Verantwortung und Solidirität: Christliche Ethik in Afrika." Stimmen der Zeit 109 (1984):795-804.

English digest: "Solidarity and freedom: Christian ethic in Africa." Theology Digest 34(1987): 48-50.

. "Wege christlicher Verkündigung in Ostafrika." Zeitschrift für Missionswissenschaft undReligionswissenschaft 59 (1975): 299-306.

Abstract: The article presents a summary and evaluation of the first volume of Wegechristlicher Verkündigung by Siegfried Hertlein. It is a mistake to ignore the tradition of ahundred years of evangelization. Just to go back to forms of pre-Christian culture andconfront them with Christian values will not suffice. A new theological relfection is needed,and this can ultimately be done only by native theologians. Evangelization will beeffectively promoted if local catechists and lay-people have free access to this new theology.

Burrows, William R. "World Christianity From an African Perspective: An Interview with LaminSanneh." America (9 April 1994): 16-21.

Burrows is managing editor of Orbis Books, and Sanneh, who was born in Gambia, WestAfrica, is professor of world mission at the Yale Divinity School. Sanneh was born aMuslim and converted to Christianity as an adolescent, and has been very involved inMuslim--Christian relations.

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Challancin, James. "Afro-Christian Liturgy: Pastoral Suggestions (Anointing of the Sick, ChristianBurial, and Christian Marriage)." AFER 23 (December 1981): 327-37+.

This article argues that the concept of liturgical adaptation is no longer adequate. Instead"inculturation" must be considered. The concept of inculturation is based upon therealization that the universal aspects of faith and worship always find expression within thecultural, historical situation of a specific people as they come to belief. Maturity of faithcomes for a people when they articulate the universal faith in a form indigenous tothemselves. In effect, the Synod of African bishops calling for inculturation of the liturgywere saying that this time of maturity is arriving for African Christians. As an applicationthe article offers pastoral suggestions of ways that Christian burial and the sacraments ofanointing and marriage could be given African expression and identity.

Consultation on African and Asian Spirituality. "African and Asian Spirituality: New Awareness andOrientation. Statement of Consultation on African and Asian Spirituality. InternationalReview of Mission 82 (1993): 229-234.

Daneel, M.L. "African Independent Church Pneumatology and the Salvation of All Creation." International Review of Mission 82 (1993): 143-166.

Dovio, Elom. "Ancestors and Soteriology in African and Japanese Religions." Studies inInterreligious Dialogue 3 (1993): 48-57.

Faniran, Joseph Oladejo. "A Council or Synod for Africa: The Overlooked Aspect." AFER AfricanEcclesial Review 36 (1994): 59-66.

Discusses the difference between a Council and a Synod and outlines John Paul II's attitudetoward the African Synod.

"Final Message of the Synod for Africa." Origins 24 (19 May 1994): 1-11.

Final message of the Roman Catholic Synod for Africa held in Rome from 10 April to 8 May1994.

Furlong, Patrick J. "Catholic Initiatives in the Africanization of Christianity." Journal of Theologyfor Southern Africa 43 (June 1983): 25-34.

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The article assesses recent efforts at the inculturation of Roman Catholic values and beliefsin an African context, particularly since the Second Vatican Council. Several attempts in thisarea are reviewed covering organizational, theological and liturgical reform geared towardsAfricanization. Although Catholicism is considered to be inherently well-placed for suchinnovations, they are critically examined in the light of the fundamentally conservative natureof Catholicism itself and of recent reactionary trends in the church. Broad but balancedguidelines along which to proceed with such guidelines notwithstanding these limitations aresuggested.

García, Vicente. “La inculturación de la moral cristiana. Aplicación a la cultura negro-africana.” Moralia 22 (1/1999): 57-76.

Gyekye, Kwame. "Traditional Political Values and Ideas: An Examination of Their Relevance toDevelopments in Contemporary African Political Order." In Culture and Modernity: East-West Perspectives, 487-502. Edited by Eliot Deutsch. Honolulu: University of HawaiiPress, 1991.

One of several essays presented at the Sixth East-West Philosophers' Conference held inAugust 1989 in Honolulu.

Harding, Sandra. "The Curious Coincidence of Feminine and African Moralities: Challenges forFeminist Theory." In Women and Moral Theory, 296-315. Edited by Eva Feder Killay andDiana T. Meyers. Savage MD: Rowman & Littlefield, 1987.

Article which came out of a conference on Women and Moral Theory held at TheState University of New York, Stony Brook in March 1985. The work of CarolGilligan is the main reference point for most of the papers.

Harding is professor of philosophy and Director of Women's Studies at the University ofDelaware.

Healey, Joseph G. "Five African Parables (Life Stories) on the Main Topics of the 1994 AfricanSynod." AFER African Ecclesial Review 36 (1994): 45-58.

Illustrates the five principal topics of the 1994 African Synod with stories taken from EasternAfrica.

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. "Inculturation of Liturgy and Worship in Africa." Worship 60, no. 5 (Sept 1986): 412-23.

Hearne, Brian, ed. "Inculturation." AFER 22 (Dec 1980): 321-98.

Contents: Towards a fundamental theologicalinterpretation of Vatican II, by K. Rahner. Christology and inculturation, by B. Hearne. Missionary approaches to African culturestoday, by E. Hillman. The philosophy and theology of time in Africa, pt. 1 The Bantu case,by A. B. T. Byaruhanga Akiiki. Food and drink in Africa, and the Christian eucharist, by E.Uzukwu. Celebrating Easter among the Turkana nomads, by B. Ruhnau. Development inmission thinking and practice, 1959-1980: inculturation and interculturation, by Bp. J.Blomjous.

Hearne, Brian. "Christian Family Life: Some Pastoral Priorities." AFER 24 (October 1982): 289-99.

Pastoral developments in Africa such as the emphasis on small communities and efforts atinculturation have pointed to clear priorities in regard to family life. Small Christiancommunities readily take on the shape of the African extended family. The gap betweentraditional marriage and church marriage can be remedied by correct catechesis and by arenewed rite which incorporates traditional values and symbols. The stress on interpersonalrelationships and on family planning needs to be placed in an African context. Socialinjustice is the root cause of many family problems; poor families need more pastoralattention, which tends to be given largely to well-off, middle-class families. Finally,inter-church marriages are a major factor in Africa, yet they are held in suspicion by theofficial church leaders and by many families. These problems have to be solved at locallevels, but regional guidelines can be helpful.

. "Christology and Inculturation." AFER 22 (Dec 1980): 335-41.

The article shows that the struggle to "inculturate" the Christian faith and the Christianchurch in different cultures, specifically in Africa, if fundamentally a christological question. Since the church is essentially Christocentric (a teaching re-emphasised in Catholic theologyin and since Vatican II), the mystery of Christ is at the heart of any valid theology ofinculturation. The "two-stage" Christology, looks at the historical Jesus as the man forothers, reaching beyond cultural barriers, and at the Risen One, in whom this reaching-outhas been transfigured and universalised, in the New Person in whom all people and allcultures find their home. Inculturation is not just practical or political necessity: it is atheological necessity, an imperative of faith, if the church is truly to embody the universalityof Christ and if it is to be truly catholic.

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Henderson, Leon. "The Sacraments and African Rites of Passage." New Theology Review 7(1994): 27-36.

Henriot, Peter J., S.J. “A Continent on the Margins.” The Way 37 (1997): 232-243.


Hickey, Raymond. "Authentic African Religion." AFER 27 (August 1985): 216-24.

This article shows that both Islam and Christianity have sunk such deep roots in Africansociety that they are now authentic African religions. This has been achieved through aprocess of acculturation which has enriched the monotheistic religions as much as it hastransformed Africa. It has involved a dialogue and a certain accommodation with Africantraditional religion, which runs the risk of falling into religious syncretism. Despite thisdanger the Catholic Church has encouraged the process of inculturation in recent years withthe purpose of fostering an authentic African Christianity.

Hillman, Eugene, C.S.Sp. "Maasai Religion and Inculturation." Louvain Studies 17 (1992): 351-376.

Hillman was missionary for twenty-five years in East Africa, and currently teaches at SalveRegina University in Newport, Rhode Island.

Hinfelaar, Hugo, M. Afr. "Evangelization and Inculturation." AFER African Ecclesial Review 36(1994): 2-18.

Considers the role of missionaries in inculturation, especially in the African context.

Howard, Rhoda. "Is There an African Concept of Human Rights?" In Foreign Policy and HumanRights, 11-32. Edited by R.J. Vincent. Cambridge: Cambridge University Press, 1986.

Ike, Obiora F., ed. Catholic Social Teachings En-route in Africa. Enugu, Nigeria: Catholic Inst forDevelopment, Justice and Peace, 1991.

Contents: Introduction. Opening speeches and addresses, O. Ike, Bp. M. Eneja, C. Fetsch. Messages, Abp. P. Tabet, Abp. A. Okogie, Cardinal Roger Etchegaray. Human rights, peace

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and Rerum novarum of Leo XIII, O. Eze. Peace-making and reconciliation: a vital grassrootsministry, C. Houle. Justice and peace: utopia or basis for co-existence of humanity on theway to the third millenium?, A. Paster. The problems of children in Africa: ANPPCAN'sefforts and the challenges of the African church, P. Ebigbo. The bankruptcy of justice inNigeria, C. Okeke. The question of the objectivity of ethics and the epistemology of humanrights, J. Elegido. The ethical dimension of development policy, L. Roos. The ethics of theentrepreneur, C. Fetsch. Justice in the market economy, A. Rauscher. The psychologicalimpact of the economy on the citizen, R. Egwu. The role of the entrepreneur in society, J.Nwankwu. The entrepreneur - dynamic element of economic and social development, J.Stemmler. Have we decided to be Christians?, I. Anih. Christian participation in politics:the teaching of the church and the Nigerian experience, I. Ngwoke. A plea for religioustolerance in Nigeria, M. Maduagwu. Ecumenism and justice, S. Anih. The socio-religioussituation in Sudan, C. Suliman. Social teachings in Gaudium et spes: the Nigerianconnection, C. Okolo. African synod and the social question, R. Nnamdi. The dialectics ofliberation theologies and inculturation as theology, A. Nebechukwu. The Christian in publiclife, M. Spieker. Liberation theologies, Catholic social teachings and the search for dialogue,A. Nebechukwu. Conclusion: communique.

Ikuenobe, Polycarp. “The Parochial Universalist Conception of ‘Philosophy’ and ‘AfricanPhilosophy’.” Philosophy East and West 47 (April 1997): 189-210.

Ilesanmi, Simeon O. "Human Rights Discourse in Modern Africa: A Comparative ReligiousEthical Perspective." Journal of Religious Ethics 23 (1995): 293-322.

See also the response by Preston N. Williams in the same issue: "Human Rights Thinkingin Relationship to African Nation States: Some Suggestions in Response to Simeon O.Ilesanmi." Journal of Religious Ethics 23 (1995): 323-331.

. "Inculturation and Liberation: Christian Social Ethics and the African Theology Project." TheAnnual of the Society of Christian Ethics (1995): 49-73.

Jenkinson, William R., ed. "Africa: Questions and Proposals to the Church." SEDOS Bulletin 25(15 June-15 July 1993): 159-201.

SEDOS research seminar, Rome, May 18-22 1993. Contents: The Laity: People of God, inan African Reality, by T. Okure. The Role of Women in the African Church, by T. Okure. Pastoral Expectations for the African Synod, by T. Okure. The Church Challenged by theAfrican Situation, by Bp. A. Sanon. The Challenge of Inculturation, by Bp. A. Sanon.

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Africa: Questions and Proposals to the Church: A Response to the SEDOS Seminar, by L.Ayele and G. Odigbo. Personnel of the 1993 SEDOS seminar.

John Paul II, Pope. "Ecclesia in Africa. Apostolic Exhortation of Pope John Paul II." Origins 25(5 October 1995): 249; 251-276.

Apostolic Exhortation delivered following the special African Synod held in Rome.

Kangudi, Kabwatila. "Inculturation et libération en théologie africaine." In Theologie africaine:bilan et perspectives: actes de la Dix-septième Semaine Théologique de Kinshasa, 2-8 avril1989, 199-209. Kinshasa: Facultés Catholiques de Kinshasa, 1989.

Karecki, M. Review of 32 Articles Evaluating Inculturation of Christianity in Africa, by TeresaOkure et al. In Missionalia 19 (April 1991): 89-90.

Kasene, Peter. "Another Look at Suicide: An African Religious Perspective." AFER AfricanEcclesial Review 35 (1993): 299-309.

Dr. Kasene bases his observations on the increased number of suicides due to the AIDSepidemic in Africa, and discusses a variety of African views on this subject.

Kirby, Jon P. "Inculturation of the Christian Message: Claim, Reality, Consequences." InAnthropology and Mission:SVD International Consultation on Anthropology for Mission,Pune, India, 29 December, 1986 - 4 January 1987, ed. Joachim Piepke, 68-81. Nettetal,Germany: Steyler Verlag-Wort und Werk, 1988.

Köster, Fritz. "Islam in Schwarzafrika: sein religiöses, kulturelles und politisches Erscheinungsbild."Zeitschrift für Missionswissenschaft und Religionswissenschaft 66 (Jan. 1982): 17-34.

Contradictory statistics have not clarified the extent of Islamization in Africa and Islam's"inculturation". Numerical data will probably never answer whether or not Islam is morelikely to succeed than Christianity in Black Africa. Among decisive questions are: will Islamovercome the cultural barrier of being an Arabic religion in Africa; are Islam's hermeneuticsand praxis more kindred to African cultures than that of occidental Christianity; and how isit possible that Africans may perceive Islam as an "African" religion? even if in Christianitythere were much discussion of "inculturation", the explosive effects of these questions lies

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in the answers not only offered about traditional African values but also to the problems ofmodern Africa in upheaval.

Kriegisch, Rudy. "Christian Initiation and Inculturation." AFER 30 (February 1988): 29-39.

Lumembu, L. Kasanda. "Inculturation in Action: African Rites and Liturgies." SEDOS Bulletin 23(15 May 1991): 133-38.

Matungulu Otene. Celibacy and the African Value of Fecundity.

French original: Celibat consacre pour une Afrique assoiffee de fecondite. Spearhead, 65. Eldoret, Kenya: Gaba Publications, AMECEA Pastoral Institute, 1981.

M'nteba, Metena. "Inculturation in the `Third Church': God's Pentecost or Cultural Revenge?" Concilium (1/1992): 129-146.

Moengangongo, Cora Twohig. “An Encounter with Africa.” The Way 37 (1997): 219-231.


Nairn, Thomas A. "The Use of Zairian Children in HIV Vaccine Experimentation: A Cross-CulturalStudy in Medical Ethics." The Annual of the Society of Christian Ethics (1993): 223--243.

Nasimiyu, Anne. "Vatican Council II and Liturgical Adaptation." Africa Theological Journal 13, no.1 (1984): 30-47.

The article studies the Constitution on the Sacred Liturgy of the Second Vatican Councilseeking the hermeneutical implications of adaptation to different cultures. The texts whichrefer to adaptation as part of the general principles for the restoration and promotion of theliturgy are studied in detail. Various terms used in missiology today are also examined, suchas: inculturation, accomodation, naturalization of local churches, and the principle of culturalrelevancy. The article demonstrates the Roman Catholic Church's use of pluralism,emphasizing the process of inculturation as a dynamic on-going procedure constantly in flux. The development results from the utilization of language art-forms, philosophy, and the

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wisdom of the people of the times in order to make the gospel more explicit in differentcultures.

Nebechukwu, A. Udeaja. "The Dialectics of Liberation Theologies and Inculturation as Theology." In Catholic Social Teachings En-route in Africa, ed. Obiora Ike, 311-24. Enugu, Nigeria:Catholic Inst. for Development, Justice and Peace, 1991.

Nkurunzinza, Deusdedit R. K. "Liturgy: The Privileged Arena for Inculturation." AFER 27 (August1985): 209-15.

Scriptures: Matt 3:2; Jn 1:1. Liturgy and inculturation are two core words that underlineinculturation, an indispensable dimension of evangelization as the most fundamental dutyof the church today in Eastern Africa. Inculturation must be seen in the light of the mysteryof Jesus Christ and not just as efforts to make a system or institution more meaningful to thepeople of different cultures. Inculturation has to ensure that the salutary teaching of Christis instilled in the minds of the people in such a way that Christianity strikes root that helpsthe true growth of a local church. [ed excerpt].

Nwatu, Felix. “A Paradigm Shift in Clergy Formation: A Sine Qua Non for Inculturation in Africa.” Asia Journal of Theology 11 (1997): 100-116.

Nyamiti, Charles. "African Ancestral Veneration and Its Relevance to the African Churches." African Christian Studies 9 (Sept, 1993): 14-37.

. "Ancestral Kinship in the Trinity." In Effective Inculturation and Ethnic Identity.Inculturation: Working Papers on Living Faith and Cultures, no. 9, edited by Ary A. RoestCrollius, S.J., 29-48. Rome: Centre "Cultures and Religions" - Pontifical GregorianUniversity, 1987.

. "Teología de la inculturación. Una perspectiva africana. Scripta Theologica 24 (1992): 753-812.

Nyeme, Tese. "Inculturation? Contexualisation? Incarnation?..." Revue Africaine de Theologie 18,no. 36 (October 1994): 262-68.

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Odi Assamoi, Georgette. "The Family in African Tradition and Christian Moral Teacing: Contactand Conflict." Concilium 150 (1981): 36-43.

Oduyoye, Mercy Amba. “The African Experience of God through the Eyes of an Akan Woman.” The Way 37 (1997): 195-206.


Oger, Louis, M.Afr. "Inculturation: To Evangelize as Christ Did, Can This Be Done withoutCompromising Ourselves?" AFER African Ecclesial Review 36 (1994): 19-31.

Discusses the history of the White Fathers (Missionaries of Africa) in Zambia in the contextof a consideration of Christ's own manner of evangelizing. Practical examples are given interms of confronting African witchcraft.

Okafor, Fidelis U. “In Defense of Afro-Japanese Ethnophilosophy.” Philosophy East and West 47(July 1997): 363-382.

Argues that both African and Japanese philosophical traditions are examples of“ethnophilosophy” in that each is focused on the life patterns and belief systems of a people. Western philosophy by contrast seems based on reason and logic which develops a a critiqueof folk thought and worldviews. In fact these traditions are not contradictory butcomplementary and each bears the marks of its own peculiar culture and history.

Okeke, Hilary Odili. "Inculturation in Nigeria: Towards Igbo Christian Marriage." Neue Zeitschriftfür Missionswissenschaft 51 (1995): 1-17.

Okolo, Chukwudum B. "Inculturation and the African Soul towards African Christology." AfricanChristian Studies 9 (September 1993): 3-13.

. "Liberation Theology and African Church." Bulletin de Théologie Africaine 4, no. 8 (July-December 1982): 173-87.

The article examines current striving of the African church for "inculturation" orAfricanization of Christianity and "self-development". Neither task is easy. For, on the onehand, the African church needs to battle against westernized Christianity and its basicalienation and, on the other, against structures of exploitation, tribalism, and poverty, which

15


impede the church's self-development. The insights of liberation theologians are helpful inthese basic struggles. The article examines the nature of liberation theology and its salientthemes as found in the works of its main popularizers. Their emphasis on man's "integraldevelopment", "praxis", "man as subject", etc, are dynamic ideas that would change theAfrican church into a liberating and progressive church.

. "The Pope [John Paul II] and the Catholic Church in Nigeria. AFER 24 (August 1982):209-15.

Behind many of the problems of the Church in Nigeria and in Africa lies a lack ofpsychological and cultural liberation, an inability to experiment, a fear of standing on its ownfeet. Here can be seen an after-effect of colonialism: the stultifying of the creative andimaginative powers of a people. Mission Christianity, which drove a wedge betweenChristian faith and local culture and which shaped the Church in Nigeria, must also acceptsome of the blame. The visit of the Pope to Nigeria could be a moment of truth for theChurch here: papal primacy exists to build up the local churches in unity, not to suppressthem in a blanket of uniformity. It is no longer from outside that we must look for theenemy: the real enemy of localization and of religious inculturation lies within, not outside. In this struggle will be found the true liberation and salvation of the African Church. PopeJohn Paul's visits to East and West Africa are an assertion of the coming of age of the Churchin Africa; but it is not his task to show how cultural and intellectual freedom can be gainedby Africans: that is their task, and no one can be their substitute.

Okure, Teresa, Paul van Theil et al. 32 Articles Evaluting Inculturation of Christianity in Africa.Eldoret, Kenya: AMECEA Gaba Publications, 1990.

O’Neill, William, S.J. “African Moral Theology.” Theological Studies 62 (March 2001): 122-139.

Part of the annual “Notes on Moral Theology Section.”

Osei-Bonsu, Joseph. "Biblically/Theologically Based Inculturation." AFER 32 (December 1990):346-58.

Phelps, Jamie, O.P. "Black Spirituality." In Spiritual Traditions for the Contemporary Church,332-351. Edited by Robin Mass and Gabriel O'Donnell. Nashville: Abingdon Press, 1990.

Sr. Phelps outlines a Black spirituality, tracing it back to elements from African religiosityand worldview.

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. "The Theology and Process of Inculturation: A Theology of Hope for African AmericanCatholics in the United States." New Theology Review 7 (1994): 5-13.

Poupard, Paul Cardinal. "L'Eglise et la culture africaine." In Id. L'Eglise au défi des cultures. Inculturation et évangélisation, 145-158. Paris: Desclée, 1989.

Radoli, Agatha. Review of 32 Evaluative Articles: Inculturation of Christianity in Africa, by TeresaOkure et al. In AFER 32 (October 1990): 308-10.

Rwehikiza, Felician N., ed. "AMECEA: 9th Plenary Session." AFER 28, nos. 3-4 (June - August1986): 110-287.

AMECEA: Association of Member Episcopal Conferences in East Africa. Contents:Telegram to the Holy Father, by AMECEA Plenary. The Holy Father's message to thePlenary. AMECEA chairman's welcome, by M. J. Mazombwe. AMECEA has grown in age,experience, by J. Tomko, Card. Interreligious dialogue in AMECEA, by F. Arinze, Card.Lay apostolate - Christ's command, by E. B. Kiliwa. Inculturation and African marriage, byJ. Tomko, Card. Address, by P. Kalanda, Bp. Introductory talks, by A. Chima, and P.Lwaminda. Marriage in successive stages, by J. Njenga, Bp. Pastoral care of thepolygamous, P. Pengo, Bp. Mid-week evaluation, by A. Chima. Family planning, by A.Kiura. Family movements/associations to promote African families, by E. Wamala, Bp. Church solutions to Christian marriages in difficulties , by J. B. Willigers, Bp. Lay ministriesfor African Christian families, by D. H. de Jong, Bp. Family catechesis for AMECEA, by J.Spaita, Bp. Family life and formation among the nomads, by C. C. Davis, Bp.Family-in-community catechesis, by FICC Team and J. L. Gouiller. Bishops' message to theCatholic families. Guidelines for family cathechesis.

Sanon, Anselme Tatianma, Bp. "The Challenge of Inculturation." SEDOS Bulletin 25 (15 June-15July 1993): 188-93.

Smith, Simon E. "The Future of Mission." AFER 27 (April 1985): 18-24 F; 72-79.

Reprint from Sedos Bulletin, nos 16 and 18. The future of mission is already evident in thetopics and trends of numerous mission conferences over the last decade. Latin Americanliberation theology demonstrates that insertion among the poor and adoption of their causechanges our perception of church and mission and leads to new agendas. Inculturation in

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Africa is the task of Africans, not of missionaries, and implies a re-thinking and relativizationof basic elements of faith and doctrine. The "dialogue with the great religions" characteristicof Asia further relativizes our basic theological tenets. Taken together, these trends implya yet-to-be-articulated spirituality of openness, courage, freedom and deeper faith in Christ'scontinuing salvific presence in the world.

Sterling, Don. "Black Spirituality and African American Catholic Parishes." New Theology Review7 (1994): 37-44.

Sundermeier, Theo. "Can Foreign Cultures Be Understood: The Example of African Medicine." Studies in Interreligious Dialogue 4 (1994): 32-41.

Sungo, A. Macambo. "Africa en la encrucijada ecológica." Moralia 17 (1994): 203-226.

Sybertz, Donald, and Joseph G. Healey. "A Narrative Theology of Inculturation--EvangelisingThrough Proverbs: Sukuma Wisdom About Food." AFER 26 (Feb-April 1984): 70-74.

Summary, Uenezaji wa Injili kwa Methali

Trebel, Johannes. “Living Together with the Ancestors: Ancestor Veneration as a Challenge forMissiology.” Missiology 30 (April 2002): 187-198.

Considers charges that ancestor veneration would violate the First Commandment, butsuggests that Holy Communion might be a way of integrating ancestors into the worshipingcommunity, and seeing the gifts expected from the ancestors as now being granted by JesusChrist, namely the fullness of Life.

Utuk Efiong S. "A Missiological Conspectus of Emergent Themes in African Christian Ethics." African Theological Journal 17 (1988): 48-71.

Uzukwu, Elochukwu E. "Liturgy and Inculturation: A Century of Catholic Worship in Onitisha."AFER 29 (February 1987): 19-30.

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Uzukwu, Eugene Elochukwu. "Reconciliation and Inculturation: a Nigerian (Igbo) Orientation."AFER 25 (October 1983): 275-79.

Bearing in mind the 1983 Roman Catholic synod on reconciliation, this article reflects onreconciliation and the Igbo (Nigerian) context. Taking off from an experience of a traditionalreconciliation ritual organized by a Catholic priest, the article underlines that for Christianreconciliation to be deeply rooted in the Igbo heart there must be emphasis on community(implicated throughout the ritual process), word (killing-healing), participation (noinvolvement by proxy), and celebration (sharing meal shows concrete reconciliationaccomplished).

Van Den Toren, Benno. “God’s Purposes for Creation as the Key to Understanding the Universalityand Cultural Variety of Christian Ethics.” Missiology 30 (April 2002): 215-232.

Suggests that ethics should be understood teleologically in relation to God’s goal andpurpose for creation. The universality of this goal then can be a way to analyze culturallyvarying ways of responding to God’s purposes. Uses the African example of exchange ofbride price.

Wachege, P. N. "African Inculturation--Liberation Theology." SEDOS Bulletin 25 (15 May 1993):134-39.

Waliggo, John Mary. "Making a Church that is truly African." In Inculturation: Its Meaning andUrgency, 11-30. Arij A. Roest-Crollius, S.J. et.al. Nairobi: St. Paul Publications, Africa,1986.

Waswandi, Kakule. "Ethique africaine et morale chrétienne ou inculturation del'éthique chrétienne." In Theologie africaine, 283-306. By K. Matondo et al., 1989.

Williams, Clarence, C.PP.S. "Pastoral Strategy for Evangelization from a Global Pan-AfricanPerspective." New Theology Review 7 (1994): 14-26.

Zvarevashe, Ignatius M. "The Problem of Ancestors and Inculturation." AFER 29 (August 1987):242-51.

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Books

Africa Faith & Justice Network. The African Synod: Documents, Reflections, Perspectives.Maryknoll: Orbis Books, 1995.

Ambe, John B. Meaningful Celebration of the Sacrament of Reconciliation in Africa. AMECEAGaba Publications Spearhead 123-124. Eldoret, Kenya : AMECEA Gaba, 1992.

AMECEA Liturgical Colloquium. Liturgy: Towards Inculturation. Spearhead (Eldoret, Kenya), 92. Eldoret, Kenya: Gaba Publications, AMECEA Pastoral Institute, 1986.

Colloquium held in 1985 in Nairobi, Kenya.

Amadi, Elechi. Ethics in Nigerian Culture. Ibadan: Heinemann Educational Books, 1982.

An-Na'im, Abdullahi Ahmed, and Deng, Francis M., eds. Human Rights in Africa: Cross-CulturalPerspectives. Washington, D.C.: The Brookings Institution, 1990.

Boyd, Linda. Preaching Prevention: Born-Again Christianity and the Moral Politics of AIDS inUganda. Athens: Ohio University Press, 2015.

Reviewed by Kevin Ward in Journal of Church and State, https://doi.org/10.1093/jcs/csx062 posted September 23 2017

From Ward’s review: “This book, in general, is a very fine analysis of Ugandan attitudes tosexual practice, in the light of the AIDS prevention campaign. It is thorough andilluminating. Concentrating on the new religious born-again movements, which have beenso vital in these debates over the last thirty years, can be justified on the grounds that theyhave become a dominant voice in Uganda’s public debate. But Boyd is rightly sensitive tothe fact that the Anglican and Catholic churches still have their own distinctive voices. Thebook is superb as a sociological/anthropological account of born-again Christianity. Itsweakness, if it is a weakness, is its failure to examine the theological issues that animate (or

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https://doi.org/10.1093/jcs/csx062

https://doi.org/10.1093/jcs/csx062


ought to animate) the pastors who “preach” so fervently, and with such persuasion, on thesetopics.”

Bujo, Bénézet. African Christian Morality at the Age of Inculturation. Nairobi: Daughters of St.Paul, 1989-1990.

Collection of articles which have already appeared elsewhere, mostly in French or German.

Bujo is a diocesan priest from Zaire and currently the Head of Department of MoralTheology at the University of Fribourg in Switzerland.

. African Theology in Its Social Context. Translated by John O'Donahue. Maryknoll: OrbisPress, 1992.

German Original: Afrikanische Theologie in ihrem gesellscaftlichen Kontext. TheoloigeInterkulturell, 1. Düsseldorf: Patmos Verlag, 1986.

. Foundations of an African Ethic: Against the Universal Claims of Western Morality. NewYork: Crossroads, 2001.

Catholic Secretariat of Nigeria. Proceedings of the Bishops' Study Session on Inculturation Held atSacred Heart Pastoral Centre, Jos, November 9-10, 1988. Nigeria: Catholic Secretariat ofNigeria, 1989.

Douglas, Kelly Brown. Sexuality and the Black Church: A Womanist Perspective. Maryknoll: OrbisBooks, 1999.

Argues that the black church community has treated sexuality as a taboo subject and this hashampered constructive responses to a variety of sexual issues such as teenage pregnancies,AIDS, intolerance of sexuality diversity, etc.

Flack, Harley E., and Edmund D. Pellegrino, eds. African-American Perspectives on BiomedicalEthics. With editorial assistance by Dennis McManus. Washington, DC: GeorgetownUniversity Press, 1992.

"Report of a conference funded by the Kaiser Family Foundation."

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Flanagan, Padraig, ed. A New Missionary Era. Maryknoll, NY: Orbis Books, 1982.

Papers from National Missionary Congress, Knock, Ireland, April 1979. Contents: Preface,by A. Bellagamba. Conversion and mission, by E. McDonagh. New challenges - new hopes,by D. Dorr. The message of puebla, by M. McGrath. The Church in Latin America, by J.Comblin. The future of mission in Asia, by P. Divarkar. The Church in Africa, by B.Hearne. The Church, the icon of the Trinity, by B. Hearne. Mission today, by W. Buhlmann. Dialogue with other religions, by P. Divarkar. Recognizing our God, by P. Sequeira. Christian witness in today's world, by C. Daly. The role of women in the Church, by M.Motte. Basic Christian communities, by B. Hearne. Basic communities: the Africanexperience, by R. Ndingi. A layman's view of the future of mission, by A. Vanistaendal. Missionary spirituality, by W. Buhlmann. A. missionary reflection from St John, by J.Quinlan. Faith: a personal encounter, by F. Connolly. Poverty in the Church, J. Comblin. From development to justice, R. Quinn. National security state, J. Comblin. Situation ofviolence, J. Comblin. Love of God leads to justice, P. Butelezi. Inculturation, by P.Divarkar. Incarnating the message of Christ in different cultures, by W. Buhlmann.

Ford, Clyde W. The Hero with an African Face: Mythic Wisdom of Traditional Africa. New York:Bantam, 1999.

Collection of a number of African myths along with a discussion about their deeper universalmeanings.

Franklin, Robert Michael. Liberating Visions: Human Fulfillment and Social Justice in AfricanAmerican Thought. Minneapolis: Augsburg Fortress Press, 1990.

Fulljames, Peter. God and Creation in Intercultural Perspective: Dialogue Between the Theologiesof Barth, Dickson, Pobee, Nyamiti and Pannenberg. Frankfurt am Main: Peter Lang, 1993.

A British theologian in the Anglican tradition here examines selected themes in the Englishwritings of three African theologians, relating them to comparable themes in the Germanwritings of two Reformed theologians. The aim of this cross-cultural exercise is to ascertainwhether or to what extent the development of Christian theology in Europe can besignificantly enriched by African contributions. The focus is on the relationship betweenGod and the world, and how this relationship is to be understood in the late twentieth century(e.g., in Christian environmental ethics).

Greinacher, Norbert, and Norbert Mette, eds. "Coping with Failure." Concilium 26, no. 5 (1990).

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Contents: The ambivalence of failure and human ambivalence, N Greinacher. Doeshumanity fail in what it knows?, J Thomas. Religion as a praxis for coping withcontingency, A Müller. The poetry of failure - as illustrated in German post-war literature,K Kuschel. The ethic of failure and beginning again, Dietmar Mieth. Coping with failure:"Why me?" Opportunities for learning to live, E Schuchardt. The road to Emmaus, C Pérez. Are attempts at the inculturation of Christianity in Africa failing?, N Abeng. Failure in thelifelong project of fidelity, E Bleske. "Lord, why have you done evil to this people?", JEbach. Does God fail?, G Fuchs.

Griffiths, Anne M.O. In the Shadow of Marriage: Gender and Justice in an African Community. Chicago: University of Chicago Press, 1997.

Study of gender and power among the Bakwena people in Africa.

Haselbarth, Hans. Christian Ethics in the African Context. Ibadan: Daystar Press, 1976.

Text which comes out of author's courses given at the Theological College of NorthernNigeria, Bukuru.

Healey, Joseph and Donald Syberitz. Towards an African Narrative Theology. Faith and CultureSeries, edited by Robert J. Schreiter. Maryknoll: Orbis, 1997.

This book collects the proverbs and wisdom sayings that are both paradigmatic expressionsof traditional African self-understanding and the best place to begin a study of AfricanChristian theology. Using a mode of theological discourse far removed from that of Westerntheology, Healey and Syberitz seek to understand how theology is done in oral culture. Theyshow how a body of sayings links Jesus, God, Mary and the African ancestors in acommunion of saints, and how the ideal of church is to become an expanded “family” inwhich the care of guests is vital. Jesus empowers his followers to overcome death and enterinto new relationships symbolized in the eucharistic meal. The themes of healing andmission are shown to be intrinsic to the African self-understanding. The issues discussedreveal the fertility of the African theological imagination.

Hillman, Eugene, C.S.Sp. Polygamy Reconsidered: African Plural Marriage and the ChristianChurches. Maryknoll: Orbis Books, 1975.

Hillman was missionary for twenty-five years in East Africa, and currently teaches at SalveRegina University in Newport, Rhode Island.

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. Toward an African Christianity: Inculturation Applied. New York: Paulist Press, 1993.

Kä, Mana. Christ d'Afrique. Enjeux éthiques de la foi africaine en Jésus-Christ. Paris: Karthala,1994.

Katongole, Emmanuel. The Journey of Reconciliation: Groaning for a New Creation in Africa.Maryknoll: Orbis Books, 2017.

Reviewed by Gladys Ganiel (Queen’s University, Belfast, Northern Ireland) in CatholicBooks Review February 26, 2018 at http://catholicbooksreview.org/2018/katongole.html

From Ganiel’s Review: “The essays are divided into three parts. The first, ‘Reconciling allThings,’ features theoretical essays in which Katongole elaborates on his theological visionof reconciliation. ... The second part, ‘For the Life of the World: The Church as Sacramentof God’s Reconciliation in the World,’ focuses on ecclesiological dimensions ofreconciliation, providing a basis for Katongole’s argument that the Church is uniquelywell-placed to transcend so-called ethnic and tribal divisions. ... The third part, ‘Improvisingnew Creation: On Being Ambassadors of Reconciliation in a Divided World,’ focuses on thelives of Christian peace activists and identifies what can be learned from their witness.”

Keteyi, Bernard Xolile. "Inculturation as a Strategy for liberation: A Challenge for South Africa." GTU Thesis. Berkeley, 1991.

Lotegeluaki, Samuel Ole. "A Comparison of African Thought and Carl Gustav Jung in Regard toCoincidence of Opposites." Ph.D. diss., Aquinas Institute, 1980.

Magesa, Laurenti. African Religion: The Moral Traditions of Abundant Life. Maryknoll: Orbis,1997.

Magesa argues that, just as Christianity or Islam, traditional African religion defines howpeople ought to live, with norms, values and principles that have much to teach the rest ofthe world. As with other world religions, it is Africans’ perceptions of the Holy that givedirection to their lives.

________. What Is Not Sacred? African Spirituality. Maryknoll: Orbis, 2013.

Martey, Emmanuel. African Theology: Inculturation and Liberation. Maryknoll: Orbis Press,

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http://catholicbooksreview.org/2018/katongole.html


1993.

Revision of author's doctoral thesis from Union Theological Seminary in New York.

Martey is a Ghanaian theologian and Presbyterian minister.

Matondo, Kwa Nzambi, Buetubela Balembo, R. de Haes et al. Theologie africaine: bilan etperspectives: actes de la Dix-septième Semaine Théologique de Kinshasa, 2-8 avril 1989.Kinshasa: Facultés Catholiques de Kinshasa, 1989.

Contents: Homélie de la messe solennelle d'ouverture, K. Matondo. Adresse debienvenue, B. Buetubela. Discours d'ouverture, R. Haes. Cheminement personnel etvoies de la théologie africaine, T. Tshibangu. Genèse et évolution de la théologieafricaine, M. Mukuna. Eglise Kimbanguiste et théologie africaine: bilan et perspectives,M. Zola. Eglise Protestante et théologie africaine: bilan et perspectives, K. Yemba. Religions traditionnelles africaines et théologie africaine, B. Muzungu. Théologieafricaine et expérience chrétienne à la base, N. Kalonji. Symboles africains et célébrationliturgique, L. Kabasele. Symboles africains et célébration liturgique en Afrique, E.Uzukwu. Jésus-Christ: initié et initiateur, N. Diatta. Le Christ initiateur: une propositionméthodologique, L. Luyeye. L'Eglise particulière en Afrique: statut ecclésiologique etconditions de surgissement, K. Ntedika. Une interpellation aux églises africaines, A.Misago. Acquis et défis de la théologie africaine, A. Vanneste. Inculturation et libérationen théologie africaine, K. Kangudi. Evaluation critique de certaines problématiques dansla théologie africaine d'aujourd'hui, C. Nyamiti. La théologie africaine des sacrements, R.Haes. Lecture africaine de la Bible: essai sur l'exégèse symbolique de Lc 15,1-32, B.Buetubela. Bible et identité africaine, V. Bacinoni. Faire la théologie dans la perspectivedes femmes africaines, B. Mbuyi. Femme africaine devant la théologie africaine, K.Tshibola. Ethique africaine et morale chrétienne ou inculturation de l'éthique chrétienne,K Waswandi. Ethique africaine et morale chrétienne, M. Nlandu. Morale africaine etprojet de société, T. Nyeme. Conditions théologales d'une contribution de la théologiemorale africaine à l'élaboration d'un type de société, N. Ngwey. Projet de société etéthique, V Shirima. Droit canonique particulier (projet) selon le nouveau Droitcanonique, M. Kakule. Questions africaines dans le Code de Droit Canonique, N.Ludiongo. Questions africaines au Code de Droit Canon, F. Mantekadi. La théologieafricaine vue par l'Eglise de l'Occident, B. Chenu. La théologie africaine vue par l'Eglised'Italie, A. Scarin. Théologies africaine et indienne: vers un dialogue, M. Amaladoss. Mot de remerciement, R. Haes. Discours de clôture, B. Buetubela.

Mbiti, John S. African Religions and Philosophys. London: Heinemann, 1969.

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See especially Chapter 17, "The Concepts of Evil, Ethics and Justice," pp. 204-212.

. New Testament Eschatology in an African Background: A Study of the Encounter betweenNew Testament Theology and African Traditional Concepts. Oxford: Oxford UniversityPress, 1971.

Revised version of his 1963 doctoral dissertation submitted in the University ofCambridge.

Mbiti is Professor of Theology and Comparative Religion at Makerere University Collegein Uganda.

McCarthy-Arnolds, Eileen, David R. Penna, and Debra Joy Cruz Sobrepena, eds. Africa, HumanRights, and the Global System: The Political Economy of Human Rights in a ChangingWorld. Studies in Human Rights Series, no. 15. Westport, CT: Greenwood Press, 1994.

Motte, Mary, and Joseph R. Lang, eds. Mission in Dialogue: Proceedings of SEDOS ResearchSeminar on The Future of Mission, Rome, 1981. Maryknoll, NY: Orbis Books, 1982.

Contents: Introduction: the SEDOS research seminar on the future of mission, J. Lang. The missionary dimensions of the local church: Haiti, P-A. bien-Aime; India, P. d'Souza;Asia and Indonesia, R. Hardawiryana; Lesotho, a Motanyane; Mexico, R. Navarro; Japan,J. Sasaki. Secular society and the Kingdom of God, T. Balasuriya. The experience of thelocal church of Chimbote, Peru, H. Herrara. The mission of the Church and Nigerianrealities, M. Oduyoye. A reflection from the context of the Latin American church, J.Rivera and M. Ramos. Christian mission and ecumenical relations in the context of thelocal church: the Pacific, L. Boseto; East Africa, j. mutiso-mbinda; Australia, J. Reilly. Catholic, evangelical, and reformed: an ecumenical strategy for total evangelization, H.Winter. The mission of the local church and the missionary institutes: the United Statesof America, J. Boberg; Australia, C. Hally; the Philippines, J. Labayen. Integrating themission societies into the local church, B-A. Joinet. The birth of a "new people": themission of the disciples of Jesus Christ in today's black Africa, P. Kena. What is the roleof the missionary institutes, R. Rossignol. Wayfarers in a new age, J. Wijngaards and P.Dirven. Mission in the local church in relation to other religious traditions: Zaire, B.Londi; Trinidad, A. Pantin and M. Verteuil; Melanesia, J. Knight; India, A.Nambiaparambil. The universality of salvation and the diversity of religious aims, J.Dinoia. The non-Semitic religions of Asia, A. Pieris. Religious freedom and the localchurch's responsibility for mission: the situation in Poland, with some reference to easternEurope, H. Bortnowska; the Philippines, F. Claver; the regional church of North America,

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J Gremillion; Brazil, J. Libanio. The mission of the local church and the inculturation ofthe gospel: Denmark, O. Bohn; Christianity and the ayamara--a case study, C. Cadorette;India, P. Drego; Ghana, P. Sarpong. A framework for a discussion of inculturation, R.Schreiter. The liberation and justice dimension of the mission of the local church: NewZealand, B. Ashby; A. United States experience, M. Keenan; An African view, G. Ojo;The Australian church, C. Sidoti; The Philippines, C. Tan. Liberation for freedom:reflections on the task of the Church, G. Collet. Perspectives of the mission of the localchurch: an analysis of the reflection/study papers, M. Motte. Agenda for future planning,study, and research in mission. Cavalletti '81: the seminar experience, M-J. Tresch. Signposts of the future, W. Jenkinson.

Obuna, Emmanuel. African Priests and Celibacy: In a Culture Where a Man without Children Isa Waste. Rome: Leberit, 1986.

Oduyoye, Mercy Amba. Hearing and Knowing : Theological Reflections on Christianity inAfrica. Maryknoll: Orbis Press, 1986.

Oduyoye, Mercy Amba, ed. The State of Christian Theology in Nigeria, 1980-81. Ibadan:Daystar Press, 1986.

Olupona, Jacob K. ed. African Traditional Religions in Contemporary Society. Paragon House.199?.

Onuh, Charles Ok. Christianity and the Igbo Rites of Passage: The Prospects of Inculturation. European University Studies, Series 23, Theology, 462. New York: Peter Lang, 1992.

Doctoral dissertation done at the Teresainum in Rome.

Onuh is a Catholic priest of the Diocese of Nsukka in Nigeria.

Onwubiko, Oliver Alozie. Theory and Practice of Inculturation: An African Perspective. Christian Mission and Culture in Africa, 2. Enugu: SNAAP Press, 1992.

Onyeke, George. Masquerade in Nigeria: A Case Study in Inculturation. Dissertationen.Theologische Reihe, 42. St. Ottilien: EOS, 1990.

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Orobator, Agbonkhianmeghe E., S.J. Theology Brewed In an African Pot. Maryknoll: OrbisBooks, 2008.

Paris, Peter J. The Spirituality of African Peoples: The Search for a Common Moral Discourse. Minneapolis: Augsburg Fortress, 1994.

Peter, Chris Maina. Human Rights in Africa: A Comparative Study of the African Human andPeople's Rights Charter and the New Tanzanian Bill of Rights. Studies in Human Rights,10. New York: Greenwood Press, 1990.

Pinn, Anthony B. Why, Lord?: Suffering and Evil in Black Theology. New York: Continuum,1995.

Rader, Dick Allen. Christian Ethics in an African Context: A Focus on Urban Zambia. American University Studies Series 7, Theology and Religion, 128. New York: PeterLang, 1991.

Rader was a Baptist missionary for eleven years in Africa and is currently dean of theSchool of Christian Service and Professor of Missions at Oklahoma Baptist University.

Roberts, Samuel K. In the Path of Virtue: The African American Moral Tradition. Cleveland:Pilgrim Press, 1999.

Sanders, Cheryl J., ed. Living the Intersection: Womanism and Afrocentrism in Theology. Minneapolis: Augsburg Fortress, 1994.

Sanders, Cheryl. Empowerment Ethics for a Liberated People: A Path to African AmericanSocial Transformation. Minneapolis: Augsburg Fortress, 1995.

Schrieter, Robert J., ed. Faces of Jesus in Africa. London: SCM Press, 1991.

Reviewed by Elizabeth Lord in The Heythrop Journal 34 (1993): 192-193.

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Soédé, N.Y. Une morale de la vérité un besoin majeur en Afrique. Essai d'une lecture africainede "Veritatis splendor." Abidjan: Ed. de l'Institut Catholique de l'Afrique de l'Ouest,1994.

Tarr, Del. Double Image: Biblical Insights from African Parables. New York: Paulist Press,1994.

Explores how African cultural examples, allegories, etc. can illuminate parts of the Biblethat a Western worldview might otherwise obscure.

Tarr was a missionary in the Assemblies of God Church and teacher for many years inBurkina Faso and Togo in West Africa.

Uzukwu, Elochukwu E., ed. Inculturation: A Nigerian Perspective. Religion and AfricanCulture, 1. Enugu: Spiritan Publications, 1988.

Vie monastique et inculturation a la lumiere des traditions et situations africaines. Actes ducolloque international, Kinshasa, 19-25 fevrier 1989. Kinshasa: Archidiocese deKinshasa; Vanves: Aide inter-monasteres, 1989.

Villa-Vicencio, C., and DeGruchy, J., eds. Doing Ethics in Context: South African Perspectives. Cape Town: Philip, 1994.

Walsh, Thomas, and Kaufmann, Frank, eds. Religion and Social Transformation in SouthernAfrica. New York: Paragon House, 1998.

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