The article focusses on ubuntu and mourning rituals practised in the Tsonga culture. Tsonga cultures and rituals have been proclaimed as being different from province to province with a few similarities. The rituals referred to in this research do not however encompass the belief systems of all Tsonga people in South Africa. This study discusses ubuntu in the Tsonga context and how they partake in the processes of bereavement, grieving, mourning, death rituals, mourning practice and unveiling of the tombstone. This article addresses some challenges and the theme of liturgical inculturation in the Tsonga mourning processes. The study also addresses the necessary liturgical aggiornamento needed in the Tsonga mourning processes. It covers the social and religious aspects of the process Ubuntu and mourning practices in the Tsonga culture. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The contextual perspective challenged by this research is the understanding of ubuntu and mourning rituals of the Tsonga people in accordance with their culture. This research made use of a literature review based on mourning rituals, which solidifies this research as a study within Practical Theology because it is a liturgical inculturation study.

This article reflects on the impact of the inculturation of liturgy in the Ethiopian Episcopal Church (EEC) on identity formation within the context of African Christianity. In the EEC, the quest for African Christian identity formation is essential in understanding the role of black culture at the advent of the inculturation of liturgy. Inculturation can be viewed as the meeting and interaction of the Christian gospel and local cultures where neither the liturgy nor the cultures are superior than the other. Thus, it is vital to understand the inculturation of liturgy and its implications for African Christian identity in the EEC. There is a need for an official guiding principle or doctrinal and theological position on use of language and instruments associated with ancestor veneration at all levels of the EEC. The aim of this article is to clarify how the transformation of the EEC liturgy shaped the African Christianity's identity of its members. It also attempts to provide clarification on the use of language, symbols, and instruments associated with traditional healers in the liturgy and how it creates identity confusion within the EEC. Lastly, we discuss some of the limitations in the liturgical inculturation endeavour in the EEC. CONTRIBUTION: This article contributes to a wider discourse of Christian identity formation from the perspective of the coming together of Christianity and African culture. It also contributes to the quest of EEC members for being authentic Christians while also being proud Africans. Specifically, it contributes to the EEC's quest for African identity through the inculturation of liturgy

Both the Johannine and Akan cultures are described in scholarly literature as collectivistic communities that value love as a communal value. Nonetheless, a scholarly analysis of the Akan concept reveals that Akan proverbial tradition promotes love motivated by the expectation of reciprocation. Thus, the article aimed to provide a biblical response to these challenges for Akan Christians, who hold love as both a traditional and theological value. Consequently, the study employed Gatti's dialogic hermeneutics because it encourages engagement between text and culture, viewing them as dialogue partners from which a call to action emanates directed at the interpreter's context. Even though the Akan concept relates love to sacrifice, forgiveness and reciprocity, it promotes conditional love, thereby diminishing its concept of love-motivated sacrifices and reciprocity. By incarnating the concept of love that Jesus promotes and embodies in John, Akan Christians can establish a culture that reflects the community of God, proscribing conditional love and prescribing utmost and greater love - godly selfless and reciprocal love. In addition, it makes love the substratum of functional unity and interpersonal relationships. Ultimately, it makes love a divine command for the community of believers. CONTRIBUTION: This article engages the Johannine and the Akan ideations of love through dialogic hermeneutics and, as such, contributes to African biblical hermeneutics and the ongoing discussions on the inculturation of the New Testament within the African context.

From the 1960s, African theologians sought to decolonise biblical scholarship, calling for a hermeneutical approach that pays attention to the African sociocultural context - inculturation. One of the undergirding principles of inculturation is that there are African sociocultural questions that the Bible can address through the appropriate interpretative methodology. Thus, this culminated in the application of inculturation on different levels. Similarly, an analysis of Akan aphorisms - the anthology of valuable data on Akan anthropology and communitarian egalitarianism - and the Johannine theology of unity reveals that there are sociocultural maladies that require inculturation. Consequently, the study employed Ukpong's inculturation hermeneutics to read the Johannine unity ideation because it facilitates the cross-pollination of ideas - the Johannine unity ideation to critique the Akan culture and the conceptualisation of unity in Akan proverbial lore to enrich the understanding of the Johannine theology of unity. The findings indicated that Akan unity ideation receives its impetus from personal and communal benefits, making sustainability impossible without them. Additionally, it contravenes the tenets of Akan communalism and anthropology. Furthermore, it revealed that Christian unity is grounded on replicating the divine community; therefore, it can fill the lacunae in the Akan concept. Finally, it established that the culture enriches the text. CONTRIBUTION: Given that this article is an interactive engagement between the Johannine and Akan concepts of unity, it contributes to the ongoing discussions on contextual theology - the inculturation of the New Testament in the African context. Furthermore, it contributes to the discussions on Akan communalism.

At this stage in African mission history, one would assume that African churches would have thriving Christian education programmes that are disciplining people and growing the church deeply. However, this is not necessarily the case, as this article will reveal through an explanatory study that explores the disconnect between ideas of discipleship and practices of discipleship, impacted by Revival movements. How African church leaders define discipleship and execute it in churches is an important task for the growth of the church. The value of the study is in its decolonial examination of Christian education to stress the need for the inculturation of the African worldview towards meaningful discipleship practice.

This study attempts to critically re-examine certain key hermeneutical concerns of a representative group of African biblical and religious studies scholars, who ground African theological reflection on traditional African values, cultures and social realities. Most of the scholars examined are united by a focus on the past and by an attempt to interpret the present and future on the basis of it. The article critiques the backward-looking hermeneutic implicit in the work of the scholars, especially Jesse Mugambi's backward-looking metaphor of reconstruction. It proposes a hermeneutic based on the metaphor of liberation, as employed, for example, by African women theologians or by Gerald West or Emmanuel Katongole, who focus on building the present and future on the basis of a new liberative transformative narrative and praxis that prioritises the sacredness and inviolability of human life in the context of the web of life, and in particular foregrounds the dignity of African lives, as well as all others. Intradisciplinary and/or interdisciplinary implications: The article engages exposition and understanding of biblical texts by African scholars. Aspects of NT Christology or Ecclesiology are connected to theologies of traditional African socio-cultural realities. The relevance for an African theology of liberation and African theology of women is defended as necessitated by a new liberative transformative hermeneutic.

The integration or inculturation of religion and culture has been massively and controversially discussed despite being successfully presented by Islam Nusantara. Therefore, this study attempts to delve into the possibilities of integrating Christianity into the culture of Indonesia by seeking the Islam Nusantara experience. The study employed a qualitative method, using literature, articles, books and related references, and attempted to reconstruct the Islamic dimension concerning inculturation. Subsequently, the opportunity for Christianity will be displayed and formulated to establish a hospitable religion. This will offer a chance to improve and develop its identity regarding integration into the local culture by respecting without destroying, contextualising without syncretising and negotiating without compromising. CONTRIBUTION: This article contributes to the ongoing debates on culture and Christianity in Indonesia. Islam Nusantara offers an opportunity and example of how religion and culture should collaborate. The expectation is that the collaboration will display a solid formation to other contexts in Asia or Africa that could arrange a fruitful conversation between culture and Christianity

Decolonisation of theology can be undertaken by engaging African proverbs and idioms. Pentecostalism, although the African Christian phenomenon is exploding, also needs to be decolonised in order to break itself of the western shackles of stereotyping Christianity as a western civilisation. The historical development of Pentecostalism, highlighting the heresies that invaded it, is examined, expanded and explained to support the notion that, indeed, the Setswana proverb: Maši ke phepa ke le nosi, selabe se tla le motsaya kgamelo, is a powerful tool to show that Pentecostal faith in its original form was unadulterated, but that the misunderstandings were brought along by certain Pentecostal teachers. The hermeneutical principle of inculturation is referred to as a way of justifying the usage of African proverbs in order to express and simplify theological concepts. Exegesis of 1 Peter 2:2 is undertaken to make an appeal that Pentecostal theology cannot be thrown out as it is a pure milk to be desired for spiritual maturity. This Petrine text is referred to as a basis that doctrinal purity within Pentecostalism should be a goal to be desired. The original Pentecostal initiative has been historically invaded and tinted by dissenting voices promoting some questionable beliefs and practices; however, its originality remains evangelically and fundamentally oriented. CONTRIBUTION: This article contributes towards the journal's vision of multidisciplinary theological perspective using hermeneutical studies and the literature to express the truth experienced in a context but embedded within a text. The article also contributes to the ongoing discourse on decolonisation of theology, especially within the Pentecostal Christianity

In this article it is aimed to demonstrate that African theology is a public theology and a theology of dialogue based on its vocalism and oralism. The starting point is the definition of African theology, including its theologising methodologies. The method of research is a critical analysis of literature studies across the disciplines. A Sesotho proverbial or idiomatic puo pha! (orality) is used to illustrate that the decolonisation of theology is possible through African proverbs. This approach enhances African theology in its endeavours to unshackle itself from the western theology. As puo pha! African theology is the voice that addresses social menaces without compromises. It is the voice speaking not from the top, but from below. It is the voice of the masses, more than that of the intellectual elites. As puo pha! it engages African realities and experiences to make theological conclusions. It is argued here that African theology operates in public spaces since it is person-centred, expresses itself through processes of inculturation and is prophetic in character. Results show that African theology is a theology of encounter, and it is interactive. It becomes dialogical in nature, as it invites cultural contexts and eco-sciences in through dialogue in order that it may become relevant to African realities. The conclusion is the recommendation that African theologians embrace and promote an integrated theological method that synergises puo pha! with written theology for African theology, to have both biblical fidelity and cultural relevance. CONTRIBUTION: The article intends to impress the validity of African proverbs in explaining theology, practised within African context. It demonstrates the sensibilities of African theology as a public theology and a theology of dialogue

In this article it is aimed to demonstrate that African theology is a public theology and a theology of dialogue based on its vocalism and oralism. The starting point is the definition of African theology, including its theologising methodologies. The method of research is a critical analysis of literature studies across the disciplines. A Sesotho proverbial or idiomatic puo pha! (orality) is used to illustrate that the decolonisation of theology is possible through African proverbs. This approach enhances African theology in its endeavours to unshackle itself from the western theology. As puo pha! African theology is the voice that addresses social menaces without compromises. It is the voice speaking not from the top, but from below. It is the voice of the masses, more than that of the intellectual elites. As puo pha! it engages African realities and experiences to make theological conclusions. It is argued here that African theology operates in public spaces since it is person-centred, expresses itself through processes of inculturation and is prophetic in character. Results show that African theology is a theology of encounter, and it is interactive. It becomes dialogical in nature, as it invites cultural contexts and eco-sciences in through dialogue in order that it may become relevant to African realities. The conclusion is the recommendation that African theologians embrace and promote an integrated theological method that synergises puo pha! with written theology for African theology, to have both biblical fidelity and cultural relevance. CONTRIBUTION: The article intends to impress the validity of African proverbs in explaining theology, practised within African context. It demonstrates the sensibilities of African theology as a public theology and a theology of dialogue

ABSTRACT This article seeks to establish the link between the pre-Hispanic cult of the Huacas and the emergence of the Latin American cult image. Even when the conquerors tried to eradicate the religious sensitivity of the pre-Hispanic peoples, it survived and contributed to the process of inculturation of the gospel in Latin America. In this sense, the image without a soul brought by the conqueror, ends up becoming an image that speaks to the people, claiming the sacramental function of the pre-Renaissance Christian image. Based on the anthropological concept of “agency”, we will propose the Andean huaca as a predecessor of the Latin American cult image, trying to make explicit the theological foundations of the sacramental function assumed by the image in this case.

RESUMEN El presente artículo busca establecer el vínculo entre el culto prehispánico a las huacas y el surgimiento de la imagen de culto latinoamericana. Aun cuando la empresa conquistadora intentó erradicar la sensibilidad religiosa de los pueblos prehispánicos, esta pervivió y contribuyó al proceso de inculturación del evangelio en Latinoamérica. En este sentido, la imagen sin alma que trajo el conquistador, se termina convirtiendo en una imagen que habla con su pueblo, reivindicando la función sacramental de la imagen cristiana prerrenacentista. A partir del concepto antropológico de “agencia”, plantearemos la huaca andina como antecedente de la imagen de culto latinoamericana, intentando, a su vez, explicitar los fundamentos teológicos de la función sacramental que asume la imagen en este caso. De este modo, sostenemos que la huaca andina es una semilla del verbo en la que florece el anuncio del evangelio.

RESUMO O pensamento negro crítico há tempos vem denunciando o colonialismo como a maior fratura intersubjetiva da história moderna, que se revelou o mais eficaz e durável instrumento de dominação universal. Fratura esta que exigiu a classificação hierárquica da humanidade, isto é, a divisão entre humanos e subumanos, entre dominados e dominadores. Neste mundo maniqueísta, as pessoas de origem africana, suas culturas e suas espiritualidades foram relegadas ao primitivo, inferior e diabólico. A teologia negra surgiu como um protesto radical à essa pulsão genocida da modernidade e defesa da dignidade da vida negra. Entretanto, constata-se que o colonialismo perdura como colonialidade, em sua capacidade ilimitada de atualização. Isso demanda também uma atualização das ferramentas teóricas e conceituais para enfrentar o racismo contemporâneo. Da interlocução da teologia com o pensamento crítico negro surge o Teoquilombismo, uma reflexão teológica para pensar a libertação negra entre teologia negra política e teologia da inculturação.

ABSTRACT Critical black thought has long denounced colonialism as the greatest intersubjective fracture in modern history which proved to be the most effective and durable instrument of universal domination. This fracture required the hierarchical classification of humanity, that is, the division between humans and subhumans, between dominated and dominators. In this Manichaean world, people of African origin, their cultures and their spiritualities have been relegated to the primitive, inferior and diabolic. Black theology emerged as a radical protest against this genocidal drive of modernity and defense of the dignity of black life. However, we observe that colonialism persists as coloniality, with an unlimited capacity for updating. This also requires an update of the theoretical and conceptual tools to face contemporary racism. From the dialogue of theology with critical black thought arises theoquilombism, a theological reflection to think black liberation between black political theology and inculturation theology.

The present study discusses epistemological foundations of intercultural constructions of the New Testament in Africa. Before embarking on this discussion, it documents the history and procedures of this interpretive tool. In Africa, the intercultural method emanates from the paradigm of inculturation coupled with reconstruction. It has already embraced biblical exegesis, translation studies, canonical criticism and ecological hermeneutics.CONTRIBUTION: The insights of the article 'Intercultural constructions of the New Testament: Epistemological foundations' pertain firstly to the description of the method of intercultural constructions, taking stock of its emergence, development, procedures, and epistemological foundations in both African and international theological circles. Secondly, the study has specifically established the following epistemological foundations of the intercultural method: interculturality as the cradle of the New Testament corpus, an existential mode, an interpretive paradigm, and interaction with a triple hexagonal dimension. The latter includes a triple pitfall (to avoid), a triple frame of reference, a triple epistemological privilege, a triple epistemological value, a triple ethical value, and a triple cultural position

This article problematises the low uptake of higher leadership roles by guild women of the Roman Catholic Church in Zimbabwe. This is despite the fact that they are "over-represented" in the small Christian communities, which they almost "own." They far outnumber men at the funnel base of the organisation, though they are grossly outnumbered by males from the parish council to national levels. Those that make it to higher positions in the church committees, are often relegated to clerical portfolios. What is intriguing, is the fact that the small Christian communities, which have meticulously absorbed more women in all lay ranks, are the foundational bases of the church. They are the praxis units exposing Catholic dogmas to the community; during celebrations and bereavements, in the absence of the top brass mainly comprised of their male counterparts. They are the conduits that help the catechumens live their faith, and the veins and arteries that feed the Catholic establishment with resources. A similar scenario of firm ecclesiastical control has been noted regarding the same sodality in South Africa. The Manyano/Ruwadzano sodality of the women of the Wesleyan Methodist Church of Southern Africa (used as a control group for the research study that directed this article), presented an equally low uptake of leadership posts, despite the existence of women clergy. The disabling institutions were noted as the guild constitutions crafted or passed by male clergy against women, fear of scandal, inculturation and gender. The study recommends the fulfilment of church documents advocating parity between men and women in the election of office bearers. This article acknowledges the life work and career of the late Mary-Anne Elizabeth Plaatjies-Van Huffel, who dedicated all of her remarkable talents to promote gender-equality and social justice.

The history of African theology reveals the emergence of two dominant theological trends: inculturation and liberation. The former aims to incarnate the Christian faith into African culture, while the latter seeks to reclaim the intrinsic worth of the African violated by colonialism and to promote the social transformation of Africa. However, the 1990s witnessed a preponderance of inculturation theology that engaged the attention of many African theologians. During this period, Engelbert Mveng (19301995) and Jean Marc Éla (1936-2008) sought to inculturate the Christian faith into the African soil in a manner that speaks to the peculiarities of Africa without creating a dichotomy between inculturation and liberation methods. Their respective contextual theologies contributed towards fostering a creative balance between inculturation and liberation trends. This article examines the seminal contributions of Mveng and Éla towards sieving out a decolonised African theology. It uses analytical and comparative approaches to present the theologies of Mveng and Éla. It will argue that although inculturation and liberation emphases are distinct, they are complementary in an effort to graft a contextual theology that is truly Christian and African.