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  1. Application of Themes From Al-Mawwaq's Work in Reforming the Deoband Curriculum in Islamic Education in the South African Darul Ulooms.Shoayb Ahmed & Maniraj Sukdaven - 2021 - HTS Theological Studies 77 (4):1-8.
    Historically, most Darul Ulooms in South Africa have been modelled along the curriculum of Darul Uloom Deoband in India, which was established in 1866, and there is a need for reforming the curriculum in a world that has evolved over time. In recent years, the role of the Darul Uloom has become more crucial as more students, both nationally and internationally, are now studying at the South African Darul Ulooms. This research article aims to propose some reforms to the current (...)
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  2. Doctrine as Security? A Systematic Theological Critique of the Operational Theological Framework of the Controversial South African Neo-Pentecostal Prophets.Collium Banda - 2021 - HTS Theological Studies 77 (4):1-10.
    This research article uses the theoretical framework of doctrine as believer's security to critique the theological framework behind the controversial activities reported amongst some South African neo-Pentecostal prophets, which include feeding congregants with grass, spraying them with insecticides and sexual violation of women congregants. The framework of the article falls within the discipline of systematic theology by raising the importance for South African Christians to develop a critical doctrinal framework for protecting themselves from controversial NPPs. The following main question is (...)
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  3. Gender and Sexual Desire Justice in African Christianity.Mutale Mulenga Kaunda & Chammah J. Kaunda - 2021 - Feminist Theology 30 (1):21-36.
    This article explores the nexus of themes of sexual desire, gender and prayer in the Bemba mythology of creation. Approached from Sarah Coakley’s theology of participation in the divine desire, the article utilizes email technique to collect data from African scholars both women and men with an intention to find out their perspectives on the nexus of the entangled themes above as embodied within the widespread Bemba mythology. The second objective was to understand the ways in which these three themes (...)
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  4. Biblical Pragmatism in the Pandemic Outbreak of Numbers 25:1-18: Towards an African Paradigm.Sampson S. Ndoga - 2021 - HTS Theological Studies 77 (4):1-9.
    Numbers 25 presents a human crisis requiring swift leadership interventions to curb the plague. Leadership failure plays out on a number of levels before decisive and resolute interventions are taken. This passage shows a human-created crisis that somewhat parallels the coronavirus disease 2019 outbreak and offers reflective pragmatic approaches taken to ensure immediate arresting of the pandemic and perhaps future curbing of a similar instigation.CONTRIBUTION: Africa has always been known to respond rather belatedly to crises that cost human lives and (...)
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  5. African Neo-Pentecostal Capitalism Through the Lens of Ujamaa.Daniel Orogun & Jerry Pillay - 2021 - HTS Theological Studies 77 (4):1-8.
    This article engaged in critical analyses of the capitalistic nature of the practices of African Neo-Pentecostal leaders with a focus on a few but most popular Nigerian and South African Neo-Pentecostal leaders. Using Julius Nyerere's African moral philosophy called Ujamaa, the article viewed and critiqued the narratives with an emphasis on how antithetical such practices are to the communitarian nature of African society which provides for people-centred servant leadership. Progressively, the article discovered that such capitalistic practices promote manipulative, exploitative and (...)
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  6. John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation.Adeolu Oluwaseyi Oyekan - 2021 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10 (1):19-34.
    John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, (...)
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  7. John Mbiti on the Monotheistic Attribution of African Traditional Religions.Adeolu Oluwaseyi Oyekan - 2021 - Filosofia Theoretica 10 (1):19-34.
    John Mbiti, in his attempt to disprove the charge of paganism by Euro-American ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, (...)
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  8. Ley y gnosis. Una historia intelectual de la tariqa Tiyaniyya.Antonio de Diego González - 2020 - Granada: Editorial Universidad de Granada.
    La Tijāniyya es la ṭarīqa sufí más influyente en África Subsahariana, con casi cien millones de seguidores, y una de las principales del mundo. En estos dos últimos siglos se ha convertido en uno de los movimientos sociales y espirituales islámicos más importantes a nivel mundial. Su presencia desde el Magreb y el Sahel hasta Indonesia o Estados Unidos así lo atestigua. Su conjunción entre un conocimiento gnóstico (ḥaqīqa), otorgado según la tradición por el mismísimo Profeta Muḥammad a Ahmad Tijāni, (...)
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  9. Ley y gnosis. Una Historia Intelectual De La Tariqa Tijaniyya.Antonio de Diego González - 2020 - Granada: Editorial Universidad de Granada.
    La Tijāniyya es la ṭarīqa sufí más influyente en África Subsahariana, con casi cien millones de seguidores, y una de las principales del mundo. En estos dos últimos siglos se ha convertido en uno de los movimientos sociales y espirituales islámicos más importantes a nivel mundial. Su presencia desde el Magreb y el Sahel hasta Indonesia o Estados Unidos así lo atestigua. -/- Su conjunción entre un conocimiento gnóstico (ḥaqīqa), otorgado según la tradición por el mismísimo Profeta Muḥammad a Ahmad (...)
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  10. African Catholic: Decolonization and the Transformation of the Church by ElizabethAnn Foster (Cambridge, MA: Harvard University Press, 2019), + 384 Pp. [REVIEW]Stan Chu Ilo - 2020 - Modern Theology 36 (2):432-434.
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  11. Reflections on the Readings of Sundays and Feasts December 2019 - February 2020.Chris Monaghan - 2019 - The Australasian Catholic Record 96 (4):473.
    Proverbs 29:18 proclaims that without a vision the people perish; and history has proven this to be true. Part of the power of the great Nelson Mandela lay in his ability to articulate his dream for Africa and inspire others to commit themselves to make it a reality. His dream of a world where people of all races would work together in harmony captured the hearts and minds of his contemporaries. It did so with such power that the ground was (...)
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  12. African Morality: With or Without God.Stephen Nkansah Morgan - 2018 - All Nations University Journal of Applied Thought 6 (1):160-173.
    Traditional African societies are noted for their religiosity and so one would naturally expect that when it comes to matters of morality they will appeal to some divinities or gods for their moral jurisdiction and interpretation of their moral codes. Yet, according to Wiredu (1992) and Gyekye (1996), this is not true of traditional African societies when it comes to finding the source of their moral codes. For the two, an appeal to religion as a source of African moral values (...)
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  13. Odera Oruka on Culture Philosophy and its Role in the S.M. Otieno Burial Trial.Gail Presbey - 2018 - In Reginald M. J. Oduor, Oriare Nyarwath & Francis E. A. Owakah (eds.), Odera Oruka in the Twenty-first Century. Washington, DC, USA: The Council for Research in Values and Philosophy. pp. 99-118.
    This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...)
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  14. Innocent Onyewuenyi’s “Philosophical Re-Appraisal of the African Belief in Reincarnation”: A Conversational Study.Mesembe Ita Edet - 2016 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 5 (1):76-99.
    Reincarnation has received substantial treatment in African philosophy. The dominant view of African scholars and researchers on the subject is that it is a belief that prevails in African culture. The task of this paper is to revisit Innocent Onyewuenyi’s “philosophical reappraisal” of this African belief. Onyewuenyi’s position is that the African communion with ancestors and their influence on their living descendant’s has been incorrectly labeled “reincarnation” by Western anthropologists. But whereas Onyewuenyi portrays the problem as being one of semantics, (...)
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  15. A Therapeutic Community as a Relevant and Efficient Ecclesial Model in African Christianity.Matsobane Manala - 2016 - Hts Theological Studies 72 (4):1-8.
    This article sets forth the argument that Christian ministry in Africa must become socially and culturally informed and constructed or else it will not touch the African soul and thus remain superficial. Black African people aspire above everything else to experience fullness of life and wellbeing here and now, as demonstrated by their greetings that are actually an enquiry into each other's health and an expression of the wish for the other's good health and wellbeing. The mainline churches that operate (...)
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  16. A Pastoral Examination of the Christian Church’s Response to Fears of and Reactions to Witchcraft Amongst African People in the Limpopo Province of South Africa.M. Elijah Baloyi - 2014 - Hts Theological Studies 70 (2):01-09.
    ABSTRACT Amongst other things, African culture (societies) has been characterised by its perception and fear of witchcraft. Even though the belief in witchcraft is an old phenomenon, its growth is revealed and to some extent mitigated by videos, films and accounts and stories of church ministers. Whilst some Christian worship services have been turned into witchcraft-centred campaigns against witchcraft, a second group perceive witchcraft as a way of getting rid of one's enemies and a third group see it as the (...)
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  17. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions.Jonathan Chimakonam - 2014 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3 (1):1-167.
  18. Ntu’Ological Reflections on God and Warfare in Africa.Ferdinand Mutaawe Kasozi - 2014 - Philosophia Africana 16 (2):119-126.
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  19. The Problem of Destiny in Akan and Yoruba Traditional Thoughts: A Comparative Analysis of the Works of Wiredu, Gyekye and Gbadegesin.M. H. Majeed - 2014 - Journal of Philosophy and Culture 5 (1):43-66.
    Many African scholars have expressed varied thoughts about the concept of a person, specifically about that which constitutes a person in African philosophy. These philosophers include Kwasi Wiredu, Kwame Gyekye and Segun Gbadegesin. What they have in common, though, is that their ideas on the concept of a person issue largely from the traditional philosophies of some West African peoples. Wiredu and Gyekye reflect on Akan conceptions while Gbadegesin carries out his discussions from the Yoruba cultural perspective. This paper examines (...)
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  20. Morality Truly Christian, Truly African: Foundational, Methodological, and Theological Considerations.Paulinus Ikechukwu Odozor - 2014 - University of Notre Dame Press.
    Given the largely Eurocentric nature of moral theology in the history of the Roman Catholic Church, what will it take to invest the theological community in the history and moral challenges of the Church in other parts of the world, especially Africa? What is to be gained for the whole Church when this happens in a deep and lasting way? In this timely and important study, Paulinus Ikechukwu Odozor brings greater theological clarity to the issue of the relationship between Christianity (...)
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  21. Review of Joshua Obuhatsa’s Values Education, African Tradition and Christianity. [REVIEW]Humphrey J. Ojwang - 2014 - Thought and Practice: A Journal of the Philosophical Association of Kenya 6 (1):85.
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  22. A Philosophical Comparison of John 1:1-18 and the Yoruba Concept of ÒrÒ.Cyril-Mary P. Olatunji & Olugbenga O. Alabi - 2014 - Cultura 11 (1):99-112.
    The concept of ÒrÒ among the Yoruba people in Nigeria has a lot in common with the biblical concept of Λoγos. This paper explores Λoγos as derived from Greek Logos translated as Word into English, and its parallelisms with ÒrÒ a fêted concept among the Yoruba. The paper provides evidence that both conceptsare related to exoteric functions within their distinct cultural communities. Finally, the paper opens these issues to the possibilities of cross-cultural research and semiotics.
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  23. Between Fragments and Fullness: Worshipping in the in-Between Spaces of Africa.Johan Cilliers - 2013 - HTS Theological Studies 69 (2):1-6.
    In this article the aesthetical practical theological notion of fragment, as introduced by the German Practical Theologian Henning Luther, was brought into dialogue with the African understanding of fullness, as articulated for instance in the concept Ubunye [we are one]. In the light of this, some basic tensions of worshipping in Africa were profiled, id est the dynamic interaction between individuality and communality, between the already and the not yet (present and future), between identity as being and identity as becoming, (...)
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  24. A Critical Analysis on African Traditional Religion and the Trinity.Jele S. Manganyi & Johan Buitendag - 2013 - HTS Theological Studies 69 (1):01-13.
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  25. Atheism and Humanism in a Globalized World: The Igbo Experience.Chizaram Onyekwere & Oliver Uche - 2013 - Open Journal of Philosophy 3 (1):93.
    Obnoxious labels are derogatory terms which speak extensively on the ignorant dispositions of scholars who either rush into faulty conclusions, or have prior decisions to promote class distinction through the uncomplimentary colours they paint of what others hold as divine, spiritual, and transcendental. For such derogatory terms to gain wide audience in a globalized age explain the frame of mind of discordant voices which have been based on arm-chair scholarship. The thrust of this article therefore, is to use Igbo experience (...)
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  26. Religion and African Identity: A Reflection on Nigerian Situation.Chizaram Onyekwere Oliver Uche & Paul Ikechukwu Ogugua - 2013 - Open Journal of Philosophy 3 (1):248.
    The thrust of this paper is to take a reflection on Nigerian situation of religion and African identity. This systematic and functional position has become necessary in view of rich and deep insight into social functions of religion in building African cultural identity in a globalized world. This exploratory survey makes use of literary, sociological and historical methods and analyzed through culture centred approach. The result shows that religion has rich social functions and if fully tapped will build a cohesive (...)
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  27. Towards an African Theology of Reconciliation: A Missiological Reflection on theInstrumentum Laborisof the Second African Synod.I. L. O. Chu - 2012 - Heythrop Journal 53 (6):1005-1025.
    This essay is a critical theological and pastoral study of the Working Document of the Second African Synod. The article engages the articles in the document which deal with the theme of reconciliation. This essay begins by exploring the Christological and ecclesiological foundations for an African theology of reconciliation as found in the working document. While engaging the significant aspects of the working document which relate to articulating an African theology of reconciliation, this essay shows the limitations of the document (...)
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  28. Traditional African Religion, Cosmology and Christianity.Kyriakakis Ioannis - 2012 - Journal for the Study of Religions and Ideologies 11 (32):132-154.
    In this article I am applying the anthropological term of "cosmology" to the study of Christianity in order to place plural Christian settings under a wider methodological perspective. I am drawing on the findings of my fieldwork in Southwestern Ghana, where I met twelve different Christian denominations and five traditional healers operating in one village. I am sketching a concise image of the local Nzema cosmology and then I am launching an attempt to present its Christian equivalent. Informed by the (...)
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  29. 'Transcendent'genealogical and Kinship Relations Afterlife in African Traditional Religions.Maheshvari Naidu - 2012 - Journal of Dharma 37 (4).
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  30. The African City and the Mission of the Church.S. Gerard Whelan - 2011 - The Lonergan Review 3 (1):257-303.
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  31. Africa’s Social and Religious Quest: A Comprehensive Survey and Analysis of the African Situation.Randee Ijatuyi-Morphé - 2011 - Upa.
    This well-crafted book probes the key dimensions of Africa’s existential predicament. This study takes an integrative approach to religion, society, and civilization; eschews dichotomies; and broadly defines and re-signifies life and wholeness as a true end of Africans’ quest today.
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  32. Europe and the African Cult of Saints, Circa 350–900: An Essay in Mediterranean Communications.Jonathan P. Conant - 2010 - Speculum 85 (1):1-46.
    Shortly after the Vandals took Carthage in 439, the city's Catholic bishop, Quodvultdeus, and a large number of his clergy were said to have been placed “naked and despoiled on broken ships” and put to sea, banished from Africa. By God's mercy, the exiles made their way safely to Naples, where Quodvultdeus quickly came to be regarded as a saint: a fifth-century mosaic from the catacombs of St. Januarius in Capodimonte seems to depict the African bishop, and by the middle (...)
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  33. Book Review: Theology Brewed In an African PotTheology Brewed In an African PotbyOrobatorAgbonkhianmeghe E.Orbis, Maryknoll, N.Y., 2008. 162 Pp. $20.00. ISBN 978-1-57075-795-2. [REVIEW]Casely B. Essamuah - 2010 - Interpretation: A Journal of Bible and Theology 64 (2):211-212.
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  34. Islam in Europe.Samuel O. Imbo - 2010 - Philosophia Africana 13 (2):53-70.
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  35. Possible Narratives: Islams Re/Deconstructed.Mustapha Marrouchi - 2010 - Philosophia Africana 13 (1):35-52.
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  36. Propositions of the Second African Bishops Synod: A Selection and Introduction.Rocco Puopolo - 2010 - Journal for Peace and Justice Studies 20 (2):32-42.
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  37. Propositions of the Second African Bishops Synod: A Selection and Introduction.Rocco Puopolo - 2010 - Journal for Peace and Justice Studies 20 (2):32-42.
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  38. Roman and North African Christianity.Geoffrey Dunn - 2009 - In D. Jeffrey Bingham (ed.), The Routledge Companion to Early Christian Thought. Routledge.
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  39. aFRiCan ChRisTianiTy.Geoffrey D. Dunn - 2009 - In D. Jeffrey Bingham (ed.), The Routledge Companion to Early Christian Thought. Routledge. pp. 154.
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  40. Belief in the Spirits of the Dead in Africa: A Philosophical Interpretation.Crispinous Iteyo - 2009 - Thought and Practice: A Journal of the Philosophical Association of Kenya 1 (1):151-163.
    This paper offers a philosophical interpretation of belief in the spirits of the dead in Africa, with a view to identifying rational grounds for accepting or rejecting them. This endeavour is premised on the view that in this rapidly changing world,philosophy should inquire not only in to theoretical problems, but also into practical ones. Plato and Aristotle’s theories of the soul being some of the most carefully discussed philosophical theories on immortality or lack of it, will provide the background of (...)
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  41. Review of Agbonkhianmeghe E. Orobator, Theology Brewed in an African Pot. [REVIEW]Casey Woodling - 2009 - African Studies Quarterly 11 (1):124-127.
  42. The Greek Evil Eye, African Witchcraft, and Western Ethnocentrism.Anastasia Apostolides & Yolanda Dreyer - 2008 - HTS Theological Studies 64 (2):1021-1042.
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  43. Yoruba Deities In Aimé Césaire\'s Dramaturgy'.B. Arowolo - 2008 - Journal of Philosophy and Culture 3 (1).
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  44. Perspectives in African Theology.Je'adayibe Dogara Gwamna - 2008 - Africa Christian Textbooks.
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  45. The Rationality of Faith, God, and the Soul.Andrej Krause - 2008 - Philosophia Africana 11 (2):89-101.
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  46. Africa's Healing Wisdom : Spiritual and Ethical Values of Traditional African Healthcare Practices.Lucinda Domoko Manda - 2008 - In Ronald Nicolson (ed.), Persons in Community: African Ethics in a Global Culture. University of Kwazulu-Natal Press.
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  47. Ekpe: An Aspect of African Religious Practice.A. O. Anwana - 2007 - Sophia: An African Journal of Philosophy 7 (2).
  48. Exorcism in the Bible and African Traditional Medicine (Biblio-Tradio Task).Edwin Ahirika - 2006 - Journal of Dharma 31 (3):349-364.
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  49. From David to Solomon : An African Perspective.B. A. Ntreh - 2006 - Journal of Philosophy and Culture 1 (2):62-79.
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  50. Religion in the Public Sphere.Jürgen Habermas - 2005 - African Philosophy 8 (2):99-109.
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