scholarly journals Between the Scylla and the Charybdis: Theological education in the 21st century in Africa

Author(s):  
Johan Buitendag

The article reflects on the challenges of theological education in the 21st century and in Africa. Reputation, impact, success and funding have become the driving forces of the modern university. However, we are living in the 21st century and in Africa with a subsequent frame of reference that is holistic and faith-based. The article therefore argues for a multi- and transdisciplinary approach towards the nature of a university and recognition of the unique contribution theological education can contribute. Due to the inherently cooperative nature of theological scholarship, theological education could be able to avoid the extremes of the Scylla and the Charybdis, that is, fideism and secularisation, and therefore be able to survive at an academic institution. Both sectarianism and scientism should be avoided. Theological education in Africa needed to travel the same difficult road of theological faculties in Europe in the previous century.

Author(s):  
James K. Mashabela

This article focuses on the response of Africanisation to Western theological education in Africa, which has for centuries become a theological problem for the African context. In this 21st century, Africanisation is at the centre of the African discourse and focuses on the realities of our African context. Therefore, theological education in Africa should be Africanised in order to seriously engage the aspects of Africanisation. The struggle against colonial education was to ensure that Africa is liberated from unjust educational oppression, socio-economic oppression, poverty, racism, political oppression and gender injustice. In this regard, Africanisation is an agent to address the introduced Western theological education in Africa. Yet the two concepts, namely commercialisation and commodification, have an influence on theological education in Africa.


2019 ◽  
Vol 75 (1) ◽  
Author(s):  
Julius M. Gathogo

Christina Landman is a professor of Theology at the Research Institute for Theology and Religion, University of South Africa. As an East African serving under her as a research fellow at the Research Institute of Theology and Religion since 2014, and as somebody whose articles have been published in the two journals where she has been the editor, I can only honour her by contributing to her festschrift and in basing my reflections on my understanding of theological education in tropical Africa, where she plays a critical role – despite my bias towards East Africa, and Kenya in particular. In other words, the goal of this article is to focus on the future of theological education in Africa, with special reference to Eastern Africa, and Kenya in particular. How has Africa journeyed with theological education since its inception in the 19th and 20th century? How is it reflected in the academic institutions of higher learning, in ministerial training, in general academic contexts and in local congregations (churches)? Is it Africanity without ethics? Does it have a future? In addressing these concerns, the article employs historic-analytical design in its endeavour to assess the efficacy of theological education as an agent of social transformation in 21st-century Africa. Considering that Africa cannot be identified as a single geocultural context and/or as a monolithic entity, the article builds its case by mainly referring to the Kenyan context. Its methodology includes an extensive literature review of some materials that are connected to theological education, participant observation and personal reflections as an educationist in an African context. The methodology will also include the Protestant divinity school that was established in Frere Town, Mombasa, and later shifted to Limuru, Central Kenya, in 1929. It is set on the premise that the future of theological education in Africa is guaranteed by the growing interest in theological education among the youth, especially in the 21st century.


Author(s):  
Valentyn Syniy

It is emphasized that the involvement of missionary theology in the discussion of ways to develop spiritual education allowed post-soviet Protestantism to successfully overcome differences in the vision of the formal construction of education, and then move on to discussions about its content. There was a gradual overcoming of modern individualism, the growing role of communities, the replacement of monologue models of mission with dialogical ones. The idea of the seminary as a community that is not self-sufficient, but serves the church as a community, has gained general recognition. The church also came to be understood as serving an eschatological ideal community similar to the Trinity community. The formation of community and dialogical models of missionary and educational activity allows Ukrainian Protestantism to effectively adapt to the realities of the beginning of the 21st century and to be proactive in today's society.


Author(s):  
Seth Asare-Danso

This historical study examines the spread of Christianity in India in the 16th and 17th centuries, and lessons to be drawn by Christian churches in Ghana in the 21st century. Personal interview and content analysis of primary and secondary source documents were used for data collection. The grounded theory design was used to develop four theories, namely: “cultural rejection approach”, “cultural replacement approach”, “cultural sharing approach” and “cultural transformation approach” to mission. The research findings revealed that Christianity was introduced in India to liberate the people from ignorance. The Jesuit understood the motives of mission to be cross-cultural, international, co-operative and holistic in nature. It further revealed that the Jesuit used the “cultural transformation approach” to mission, which required the use of “radical identification”, “culture transfer”, “indigenization”, “inculturation” and “primal religion” as evangelistic methods to fulfil the mission mandate. The study recommended that churches in Ghana adapt the “cultural transformation approach” to mission to suit their cultural environments, so that the use of “radical identification” and “culture transfer” will reduce inequality, in fulfilment of UN SDG 10; while the use of “indigenization”, “inculturation” and “primal religion” will provide inclusive and equitable quality (theological) education, in fulfilment of UN SDG 4.


2011 ◽  
Vol 35 (1) ◽  
pp. 21-27 ◽  
Author(s):  
Tomas Grunskis

While analysing creative experiments in architecture, one finds a number of different phenomena and examples, not so easy to discuss in a more or less systematic way. These phenomena and results, in one or another way related to experimental architecture, can hardly be defined by a single category and, as shown by the history of architecture, have become one of its driving forces contributing to the development of architecture in the course of time. The issue of the concepts of architectural experimentation on the whole is important and urgent in two aspects. First of all, such concepts are used in attempting to formulate basic architectural and cultural declarations, consequentially applied in forming and proclaiming different political creeds (usual practice of international architectural biennales and expo exhibitions). Secondly, their cultural value is of key importance too, as the ideas and thoughts expressed through the experimental creation often convey social aspects and states, also the idea, how architecture is understood during a specific period of time and the role given to it by society. Finally, as architecture is a language used by society to convey its socio-cultural status and values, the experimental architectural creation can be significant, although often ignored, in architectural practice. The most outstanding examples of architectural experiments confirm that architecture as artistic creation has long ago gained certain features of a cultural phenomenon, which eventually has become closely connected to society. Thus the area of culture and forms of its expression has becoming more and more relevant and significant to architectural experimentation. Although artistic and scientific experiments have certain similarities within contemporary discourse of architectural practices, they still differ a lot in the aspects of their backgrounds, processes and even results. But still, the interdisciplinary aspect, common to contemporary artistic experimentation, draws art and science closer together. Fairly often, peculiar new forms of art borrow scientific data or ideas interpreting, expressing and using them effectively to make pure art. The concept of architectural experimentation still does not exist as an integral concept. Only a few general features and attributes can be named as helping to define the architectural phenomenon as an experimental one. These are: (a) the idealistic trend and (b) very active element of motivation. It is also noteworthy that looking retrospectively, within different epochs the architectural experimentation had different relationship with other arts. The discussed in the article experimental practices of architecture in the 1950-ies – 1970-ies accumulated and effectively operated the languages of other visual – and not only – arts. Although, at the same time it should be admitted that they did not have the same close relationship to traditional, fundamental arts, such as sculpture and painting. So does the contemporary, the 21st century, architectural experimentation – it no longer has closer connection to traditional arts. Although it has to be admitted that the most recent, media-related arts influence experimental architecture on the levels of its forms as well as concepts. In general, the architectural creation at the beginning of the 21st century (both building architecture and urban planning) is getting more and more social. The experiment in such creation is less artistic or valuable as pure art in the traditional sense. Fewer experiments are made on the form only, but rather on the process itself and then – the form. Although the most innovative architectural images being developed and declared are getting more abstract and universal, they are easier to implement than before (due to the most advanced technologies). So, it is not so simple to draw a dividing line between purely idealistic and realistic experimental architecture, because what was just a vision not so long ago, today can be easily realized. Does it mean that experiments have become more social and less creative? Probably, not. Most likely, it’s because creativity has become transformable and gained new ways of expression. Santrauka Straipsnyje analizuojamos esminės kūrybinio eksperimento sampratos architektūroje. Apžvelgiami pagrindiniai mokslinio ir meninio eksperimento principai, konceptai juos charakterizuojant bei lyginant tarpinternatvyje, detalizuojant tiek esminius skirtumus, tiek ir logines sąsajas tarp vienų ir kitų. Taip pat tekste plačiai analizuojamas kūrybinio eksperimento reiškinys architektūroje, aptariant ir mokslinės, ir meninės sričių įtakas jam, jo specifikas ir ypatumus.


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