'Inculturation' is a word come only recently into theological language, having its origin and impetus in a revolution in the perception of Christian mission--even of Christian identity. 'Toward a Theology of Inculturation' is the first book to bring together the many strands of current and historical Catholic thought on what might be called a theology of a multicultural church. Inculturation, Shorter argues, is the recognition that faith must in effect become culture to be fully received and lived. In the course of a wide-ranging discussion, the author explores the intimate relationship between inculturation and theology, focusing in particular on scripture, the history of Òmissions (especially in Africa), and contemporary Catholic thought. Shorter concludes with an exploration of the future of the church--a multicultural church. 'Toward a Theology of Inculturation' offers a substantive explication of what inculturation is, what it is not, how and when it occurs, and what its limits are or should be.

Two major strands of theology have developed in Africa--inculturation and liberation--each in response to different needs. Emmanuel Martey's African Theology provides a clear, scholarly examination of these two basic approaches, solidly based on Martey's understanding of contemporary theology and his firsthand knowledge of Africa.Martey first examines the historical background of each of these theological developments, especially relating to cultural and political movements enveloping the continent in the 1970s. In sub-Saharan Africa, struggles for independence from colonizers have resulted in inculturation theology. The defining aspect of this theology is that it pushes its roots firmly in African culture and traditions. In South Africa, on the other hand, Black Africans struggling against the oppressive systems of apartheid have turned to liberation theology.Martey shows how the real hope for African theology lies in the dialectical encounter between these two approaches and in their potential for convergence. "The two foci (of liberation and inculturation)," Martey says, "are not contradictory, but complement each other." African Theology concludes by challenging African theologians to weld together the praxis of inculturation with that of liberation, in order to achieve an integrative vision for the continent.

Drawing together international and Indian sources, and new research on the ground in South India, this book presents a unique examination of the inculturation of Christian Worship in India. Paul M. Collins examines the imperatives underlying the processes of inculturation - the dynamic relationship between the Christian message and cultures - and then explores the outcomes of those processes in terms of architecture, liturgy and ritual, and the critique offered of these outcomes, especially by Dalit theologians. This book highlights how the Indian context has informed global discussions, and how the decisions of the World Council of Churches, Vatican II and Lambeth Conferences have impacted upon the Indian context.

Although Africa is today often seen, because of its large number of Christians, as the future hope of the Church, a closer examination of African Christianity, however, shows that the Christian faith has not taken deep root in Africa. Many Africans today declare themselves to be Christians but still remain followers of their traditional African religions, especially in matters concerning the inner dimensions of their lives. It is evident that, in strictly personal matters relating to such issues as passage rites and crises, most Africans turn to their African traditional religions. As an incarnational faith, part of the history of Christianity has been its encounter with other cultures and its becoming deeply rooted in some of these cultures. The central question remains: Why has the Christian faith not taken deep root in Africa? This volume is concerned with answering this question.

The meaningful juxtaposition of academics (“experts”) with the day-to-day lives of nonacademics (“nonexperts”) has animated Gerald O. West’s work from the beginning. Seeking to bridge this chasm, West’s approach of reading the Bible with the “ordinary people” (typically marginalized communities) became a core practice not only of his church work but of his scholarship. West has been a strong proponent of taking seriously the “ordinary reader” as a viable and legitimate contributor to our understanding of biblical interpretation. Not only does this undo the “ivory tower” elitism that tends to pervade academic halls of learning, but it also reflects a form of scholarly humility that has been a mainstay of West’s and should be perpetuated more broadly in biblical scholarship.