In our modern and globalised world, the concept of human dignity has gained a haloed status and plays a decisive role in assessing the moral integrity of every human being. It provides a necessary foundation for the on-going human rights struggles. For the idea of human dignity ensures that our ever-growing complicated world wears a human face and that human beings are respected as absolute values in themselves. Afro-Igbo Mmad? and Thomas Aquinas' Imago Dei: An Inter-cultural Dialogue on Human Dignity attempts to expand the discourse on the concept of human dignity, which appears to have been parochially founded on the principles of Western cultures and ideologies. To deparochialise this discourse, it proposes an inter-cultural dialogue towards establishing common principles that define the foundation of human dignity, even when the approaches of diverse cultures to this foundation differ. The Afro-Igbo Mmadu and Thomas Aquinas' Imago Dei is, therefore, a model of such inter-cultural dialogue. It hosts a profound dialogue between the concept of Mmad? among the Igbo people of eastern Nigeria (Africa) and the concept of Imago Dei according to Thomas Aquinas of western European culture. The study discusses the rich values in these cultural concepts and acknowledges them as veritable tools for establishing human dignity as a universal and inalienable character of human beings. It, nonetheless, highlights the low points in these cultures that are discordant with this universal and inalienable character. The dialogue establishes that these two cultures could complementarily enrich one another and in this way mutually augment their shortcomings towards a more globalised and reinforced foundation of human dignity and the defence of the dignity of every individual human being.

It is the conviction of Sacramentum Caritatis as well as the fathers of the Second Vatican Council that active participation at Eucharistic celebration cannot be easily disassociated from active involvement in the Church's mission in the world. This present study in the light of the foregoing presuppositions, exposes some of such challenges confronting the Afro-Igbo Christian, with special focus on the menace of the osu caste system, and proposes ways towards its eradication. One of such ways remains strengthening the Eucharistic celebration through the process of the inculturation.

Today, we can no longer hide under the pretence that the grace of God alone suffices to make one a good priest. A close study of the history of priestly formation has shown that not just the training of priests can ensure an authentic priest-product, rather a continuous effort to adapt the training to the current world situation so that priests would be in the position to discharge their duties effectively. Such readiness to adaptability should, of course, not lose sight of the meaning and function of the priest as revealed in the person of Jesus: a service to the world. In the bid to assess the models for the training of priests in South-eastern Nigeria, the author using a historical-critical method traced the history of the models and events that shaped the current modules for the training of priests in South-eastern Nigeria. At the end of the historical research, he proffered some suggestions for improvement, amendment and solidification of the training of priests in the area. As one of the younger African churches, the examination of the training of priests in South-eastern Nigeria will also serve as a paradigm or typology for understanding the dynamics and the process of training of priests in other African countries, since most of these local churches share relatively similar historical, cultural, economic and socio-political circumstances.

The author analyses how faith can answer to the concrete life-situation of a people via an hermeneutics which is based on the Resurrection of Christ. In particular, this book investigates theology answering to the life-situation of Africans, the Igbo.

Every church congregation encounters challenging situations, some the same the world over, and others specific to each church. Richard Osmer here seeks to teach congregational leaders -- including, but not limited to, clergy -- the requisite knowledge and skills to meet such situations with sensitivity and creativity. Osmer develops a framework for practical theological interpretation in congregations by focusing on four key questions: What is going on in a given context? Why is this going on? What ought to be going on? and How might the leader shape the context to better embody Christian witness and mission? The book is unique in its attention to interdisciplinary issues and the ways that theological reflection is grounded in the spirituality of leaders. Useful, accessible, and lively -- with lots of specific examples and case studies -- Osmer's Practical Theology effectively equips congregational leaders to guide their communities with theological integrity.