This book seeks to demonstrate the significance of Ancestor Christology in African Christianity for christological developments in World Christianity. Ancestor Christology has developed in the process of an African conversion story of appropriating the mystery of Christ (Eph 3:4) in the category of ancestors. Logos Christology in early Christian history developed as an intricate byproduct in the conversion process of turning Hellenistic ideas towards the direction of Christ (A. F. Walls). Hellenistic Christian writers and modern African Christian writers thus share some things in common and when their efforts are examined within the conversion process framework there are discernible modes of engagement. The mode of Logos Christology that one finds in Origen, for example, is an innovative application of the understanding of Jesus Christ as Logos (incarnate); a new key but not discontinuous with the Johannine suggestive mode or the clarificatory mode of Justin Martyr. African Ancestor Christology is at the threshold of an innovative mode and the argument this book makes is that this strand of African Christology should be pursued in the indigenous languages aided by respective translated Bibles; a suggested way is a Logos-Ancestor (Nanasɛm) discourse in Akan Christianity.

This book seeks to demonstrate the significance of Ancestor Christology in African Christianity for christological developments in World Christianity. Ancestor Christology has developed in the process of an African conversion story of appropriating the mystery of Christ (Eph 3:4) in the category of ancestors. Logos Christology in early Christian history developed as an intricate byproduct in the conversion process of turning Hellenistic ideas towards the direction of Christ (A. F. Walls). Hellenistic Christian writers and modern African Christian writers thus share some things in common and when their efforts are examined within the conversion process framework there are discernible modes of engagement. The mode of Logos Christology that one finds in Origen, for example, is an innovative application of the understanding of Jesus Christ as Logos (incarnate); a new key but not discontinuous with the Johannine suggestive mode or the clarificatory mode of Justin Martyr. African Ancestor Christology is at the threshold of an innovative mode and the argument this book makes is that this strand of African Christology should be pursued in the indigenous languages aided by respective translated Bibles; a suggested way is a Logos-Ancestor (Nanasɛm) discourse in Akan Christianity.

Gaining Fresh Insights for Missions In today’s world, the church on mission faces the immense challenge of engaging an array of cultures and ideologies. To address these issues, theologians and missiologists usually focus on Jesus and Paul. However, the Apostle Peter’s words, steeped in wisdom, are another vital link between foundational Christian truths and the complexities of our global context. For this reason, Reading 1 Peter Missiologically is a significant contribution to both biblical scholarship and mission practice. Examining 1 Peter through a missiological lens unveils the apostle’s strategic approach to cross-cultural evangelism amidst persecution and cultural diversity. It is not just an academic exercise; the authors provide practical insights for missionaries, church leaders, and theologians, helping them to contextualize the gospel in a culturally sensitive manner. This book bridges the gap between theological study and real-world application. Reading 1 Peter Missiologically is an essential resource for anyone seeking to participate in Christian outreach more effectively. It challenges readers to rethink modern missionary strategies. If you want to deepen your understanding of the Bible’s teaching on global mission and apply it across the world, this book is a must-read.

“What must I do to be saved?” That question, raised in the book of Acts by the Philippian jailer, is a question for the ages. Yet what, even, does it mean to be saved? Is salvation for this life or the next? Is it purely spiritual or does it have physical and material implications? Can salvation be lost? Do we determine who will be saved or does God? What role does Christ play in salvation? Such are the seemingly unending questions soteriology strives to answer. In this eighth volume from the Africa Society of Evangelical Theology, African theologians articulate their understanding of salvation – and its widespread implications for life and practice – in conversation with Scripture and the rich diversity of an African cultural context. Salvation is examined from historical, philosophical, and theological lenses, and scholars address topics as wide-ranging as conversion, ethnicity, fertility, poverty, prosperity, the Trinity, exclusivism, African Pentecostalism, rural community, eschatology, wholeness, and atonement. It is a powerful exploration of the holistic nature of salvation as articulated in Scripture and understood by the African church.

Because of the disconnect within the curriculum and the lack of contextual relevance, African theological education is still searching for appropriate approaches to ministerial training. Integrative theological education refers to systematic attempts to connect major learning experiences appropriate to the education and formation of ministers. It is seen as a solution to connect and transform ministry training. The main premise of this book is that the key to enhancing theological education is the intentional integration of knowing with being and doing, of theory with practice, and of theology with life and ministry. In this way, all aspects of student learning are brought together holistically, highlighting an educational strategy that is concerned with connections in human experience, thereby supporting student learning. Making Connections offers the opportunity to consider integration as an appropriate pedagogical approach, to create the correct balance in making education more meaningful and fulfilling for the African, revealing humanising education grounded in African philosophy and worldview.

One of the important contemporary but unexplored themes for Christianity in Africa today is its ongoing connections to a broader Christian and non-Christian world. This is quite apart from the idea of mission connections or reverse mission from Africa to elsewhere, or any mission-themed global connection. In much existing scholarship, Africa seems to only have recently been drawn into the orbit of global relations, but there is a long-standing relationship with the wider world, people linking from different regions at different times for varied reasons. This volume explores the theme of two thousand years of connections--and how the global sensibility has shaped Christianity on the continent for two thousand years.