ABSTRACT This article aims to study the relationship between the local Church and small communities, based on the reflections of the Latin American Episcopate in the post-council. The methodology used follows the steps of historical description, analysis and systematization of the ecclesiological-pastoral elements of the topic in question. The study is divided into three sections. In the first, the Latin American history of the community renewal is described considering the General Conferences of Medellín, Puebla, Santo Domingo and Aparecida. In the second section, the theology of the local Church is analyzed in light of the Second Vatican Council and the cultural aspects of the Church, rescued by the Conferences mentioned above. In the third section, the intuitions of the Latin American Episcopate are explained regarding the elaboration of a theology of the Latin American local Church, based on the ecclesiastical experiences of small communities. In this theology, aspects of inculturation of the Gospel, synodality, Christian initiation and service to the poorest stand out. Finally, it is stated that small communities contribute largely to the configuration of a theology of the local Church which is genuinely Latin American. postcouncil. postcouncil post council. council post-council description ecclesiologicalpastoral ecclesiological pastoral question sections first Medellín Puebla Aparecida section above Gospel synodality out Finally

RESUMO Este artigo visa aprofundar a relação entre Igreja local e pequenas comunidades, a partir das reflexões do Episcopado Latino-americano no pós-concílio. A metodologia utilizada segue os passos da descrição histórica, análise e sistematização dos elementos eclesiológico-pastorais do tema em questão. O estudo divide-se em três seções. Na primeira, descreve-se o histórico latino-americano de renovação comunitária a partir das Conferências Gerais de Medellín, Puebla, Santo Domingo e Aparecida. Na segunda seção, analisa-se a teologia da Igreja local à luz do Concílio Vaticano II e dos aspectos culturais da Igreja, resgatados pelas Conferências acima citadas. Na terceira, explicita-se as intuições do Episcopado latino-americano relativas à elaboração de uma teologia da Igreja local latino-americana, feita a partir das vivências eclesiais das pequenas comunidades. Nessa teologia, destacam-se os aspectos da inculturação do Evangelho, da sinodalidade, da iniciação cristã e do serviço aos mais pobres. Por fim, afirma-se que as pequenas comunidades contribuem em larga medida para a configuração de uma teologia da Igreja local que seja genuinamente latino-americana. Latinoamericano Latino americano pósconcílio. pósconcílio pós concílio. concílio pós-concílio histórica eclesiológicopastorais eclesiológico pastorais questão dividese divide se seções primeira descrevese descreve latinoamericano latino Medellín Puebla Aparecida seção analisase analisa citadas terceira explicitase explicita latinoamericana, latinoamericana americana, americana latino-americana destacamse destacam Evangelho sinodalidade pobres fim afirmase afirma latinoamericana. americana.

This article employs interpretive phenomenological analysis to explore the African practice of ubungoma [divination] through the Prophet Jeremiah's calling and God's indwelling on him in relation to the growing number of professing Christians experiencing an ancestral calling within Southern Africa. The aim is to highlight previously unnoticed features on the work of the Spirit in two religious traditions illuminating our understanding of God's presence beyond religions. Three areas of focus will be the calling of both isangoma and prophets, various mediums and their functions, and the indwelling or inscription of God or Spirit in either isangoma or a prophet. The findings of this analysis have shown that whether one uses inculturation, enculturation or decolonisation as a tool, each one of them has a framework that can aid in understanding this phenomenon. This will aid discern calls to the ministry and Christian vocation while informing current discourses on Christian polity and practice. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: This article explores the intersection of African Traditional Religions with Christianity and encourages the re-reading of scriptures to empower African interpretations

This study examined the plausibility and role of theosis in Augustine's theory of divine illumination as a theologic framework for decolonising theology. Theologic refers to God's revelation about himself and his nature. Therefore, through an analysis of Augustine's dogmatic treatise concerning the nature of the Holy Trinity, this article argues that Augustine's theory of divine illumination is a precedent for God to speak about himself. Moreover, this theory of divine illumination is useful in developing a non-biased theoretical framework for decolonialism in theology today. At the centre of this theory is the inability of human beings to possess and command true knowledge as a result of inherent sin. However, in contrast, this highlights the graceful nature of God as he assists us in partaking in his glory and wisdom through theosis. Therefore, by incorporating Augustine's philosophical analyses into empirical studies, the purpose of this study was to discuss the following: (1) The theologic of Augustine's theory of divine illumination in the process of decolonising theology; (2) Augustine's comprehension and use of divine procession through a triadic function of the human mind in his treatise De Trinitate; and (3) the role and plausibility of theosis because of God's love in the process of learning and teaching. Through critical analysis of Augustine's philosophical thought, this study develops an ethical theoretical framework for decolonising theology. Thus, the key contention is to succinctly present Augustine's dogmatic thought rationally and logically in the process of his pragmatic stance. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: This article develops an ethical theoretical framework for decolonising theology based on Augustine's theory of divine illumination. The theologic of his divine illumination theory posits the pragmatic stance of his inner teacher concept, which he argued was the one true teacher in his philosophical treaties. Conversely, the study of decolonisation advocates for the inculturation of knowledge as an inclusive praxis that does not perpetuate a Eurocentric worldview. Thus, the authority of Augustine's inner teacher concept in his theory of divine illumination becomes ideal and fundamental in developing ethical hermeneutical praxis because of God's love.

The global expansion of Evangelicalism raises essential questions about inculturation, social involvement and contextualising the Evangelical mission. The concept of an integral mission is an answer to these issues. However, when viewed from a non-Evangelical perspective, it is also an illustration of the dynamic changes that occurred in the Evangelical communities and of convergences with other Christian traditions or denominations. The article aims to present the concept's significance and consider its contextualisation. Finally, it asks whether it could be explained in terms of an Evangelical answer for the growing need for theology in concert with the local and cultural contexts. CONTRIBUTION: The concept of an integral mission contributes to the theological debate on mission and the meaning of Christian social involvement. The research addresses the focus and scope of the journal of the promotion of multidisciplinary aspects of studies in theology

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.

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.

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

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.

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

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.

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

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.