Roczniki Teologiczne, 2016, T. 63, nr 10

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/20612

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Is Africa Still a Missionary Continent?
Mwania, Patrick (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
The concept of Mission takes three dimensions: ad Gentes, re-evangelization and finally the missionary activity of the Church, which the Church undertakes among her faithful members. The mission is a constitutive element in the nature and the life of the Church; the Church, devoid of her missionary character, is non-existent. Theologically, therefore, Church and mission are complimentary, two sides of the same coin. As a consequence, then, the question to ask in today’s discussion is not whether Africa is still a missionary continent because, essentially, where the Church is there is the mission of God. The Church in Africa is missionary in two fold ways: (1) as passive recipient of the deposit of faith entrusted by Jesus to the Apostles and (2) as active agent in bringing the Gospel to the ends of the earth. There are also areas where mission in Africa is urgent: 1) The mission of Reconciling Peoples, 2) Proclamation of the Gospel to the adherents of non-Christians through dialogue, 3) Evangelization of the society (secularism, modernism as challenges today), 4) Pastoral care of the “already baptized,” 5) Inculturation: “Continuous dialogue between the Christian faith and human cultures.”
Is Christianity in Africa a Fruit of Colonialism?
Ngulu, Joseph Mpala (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
There has been a belief in traditional and conservative African circles that Christianity is a religion that was brought by the white man. However Christianity on the African continent precedes colonialism. The history of. Christianity in Africa can be divided into three phases: Antiquity, the Portuguese period and the 19th-century missionary efforts. The first phase, where Church in North Africa and the Horn of Africa ended with the rise of Islam. Efforts to evangelise Africa south of the Sahara in the second period 15th to the 18th centuries were apparently a complete failure because Christianity did not take roots. The last period is marked by the blossoming of the Church in Africa. where the Christian population in Africa grew to some 335 million in 2000 (45%), marking a shift in the “center of gravity of Christianity” from the West to Latin America, parts of Asia and Africa.
Participatory International Video-Conference: Is Africa a Missionary Continent? Summary
Caxton, Peter Mayanja (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
Small Christian Communities Promote Family and Marriage Ministry in Eastern Africa
Healey, Joseph G. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
Africa in the context of the recent Synod on the Family. In the nine countries of Eastern Africa there are 160,000 Small Christian Communities (SCCs), which is a significant number. The family in Africa is facing a mixture of challenges, some of them being an effect of globalization of culture, others are coming from the cultural beliefs. Traditionally marriage in Africa is not just between a man and a woman, but between two families and even two clans. The children belong to the community and not just to the biological parents. That is why it is natural for SCC to be involved in family ministry/family life apostolate/family evangelization that includes marriage ministry, youth ministry, and a variety of other pastoral ministries and spiritual ministries.
Theoretical Discussions of Inculturation for Transformative Evangelization. Approaches from Intellectual History of African Catholic Theological Heritage and Voices from the Grassroots
Omollo, Fredrick Otieno (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
This paper delves into cultural dynamics in spiritual, social and material aspects of the human person in his/her existential situation. Culture is anthropological element in theology. It has to do with the intellectual character of theology. Culture's intelligibility makes it belong to the entire intellectual enterprise of humankind. Indeed, culture is intrinsically linked with sustainable development whose functions include educating and socializing of young members to enable them to graduate into mature adults, among other issues. The paper delineates inculturation and approaches from scholarly writings coming from Catholic higher institutions in Africa. The essay explores the mission of inculturation and how it can counteract forces of discrimination of any kind and dehumanization of the human person. The theological basis of inculturation is the incarnational principle.

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