https://www.ajol.info/index.php/act <p>African Christian Theology is the academic journal of the Association for Christian Education in Africa (ACTEA). The journal is fully open access. Articles and book reviews are published as open access under the Creative Commons Attribution 4.0 International (CC BY 4.0) licence. Authors retain copyright of their work published in the journal but grant first publication rights to the journal. Articles are free to use with proper attribution and licensing.</p> <p>The journal accepts and publishes content in English, French, and Portuguese. Thus all three titles — African Christian Theology [English], Théologie Chrétienne Africaine [French], and Teologia Cristã Africana [Portuguese) — are used in the pages of the journal and on the journal’s website. All three titles are registered with ISSN.</p> <p><strong>Aims and Scope</strong></p> <p>The mission of ACTEA is to strengthen theological education through accreditation, scholarship, and support services to serve the church and transform society. The journal is one way in which ACTEA engages theological educators and church leaders in addressing relevant issues facing the church and society in Africa. African Christian Theology serves the whole of Africa and provides a venue for conversations between different regions of Africa, as well as an organ through which African voices can address World Christianity at large. Following in the footsteps of theologians such as Kwame Bediako, Byang Kato, Kä Mana, Lamin Sanneh, Andrew F. Walls, and Isaac Zokoué, the journal promotes World Christianity perspectives through deep engagement with African contextual realities. Articles are published in one of three languages — English, French, or Portuguese; each article has a trilingual abstract in those languages. The journal also publishes short “booknote” book reviews and longer critical book review essays.</p> <p>The journal is unapologetically African, Christian, and theological. Multidisciplinary, the journal’s scope includes:<br />• Christian theology arising from/for African contexts and/or articulated by Africans (including the Diaspora);<br />• Theological pedagogy in Africa;<br />• Public theology, political theology, pastoral theology, Christian ethics;<br />• Missiology and ecclesiology;<br />• Christian history in Africa, African Christian biography<br />• African biblical exegesis, theology, hermeneutics, and homiletics;<br />• Vernacular theology and vernacular hermeneutics;<br />• Orality and Christianity in Africa;<br />• Africa in World Christianity;<br />• Theology and development;<br />• Ethnomusicology in African Christianity;<br />• Ecotheology / Creation Care in African contexts;<br />• African Christianity in dialogue other religions (ATRs, Islam, various Asian religions with communities in Africa)</p> <p>You can see this journal's own website <a href="https://AfricanChristianTheology.org" target="_blank" rel="noopener">here</a></p> Association for Christian Theological Education in Africa (ACTEA) en-US African Christian Theology 3006-1768 https://www.ajol.info/index.php/act/article/view/316836 <p>No abstract</p> Joshua Robert Barron Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 142 154 https://www.ajol.info/index.php/act/article/view/316837 <p>No abstract.</p> Joshua Robert Barron Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 155 169 https://www.ajol.info/index.php/act/article/view/316838 <p>No abstract.</p> Joshua Robert Barron Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 170 183 https://www.ajol.info/index.php/act/article/view/316839 <p>No abstract.</p> Chammah J. Kaunda Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 184 236 https://www.ajol.info/index.php/act/article/view/316853 <p>No abstract.</p> Kenosi Molato Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 373 374 https://www.ajol.info/index.php/act/article/view/316854 <p>No abstract.</p> Willem-Henri Den Hartog Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 375 376 https://www.ajol.info/index.php/act/article/view/316855 <p>No abstract.</p> Stephanie A. Lowery Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 377 379 https://www.ajol.info/index.php/act/article/view/316856 <p>No abstract.</p> Christopher L. Flanders Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 380 382 https://www.ajol.info/index.php/act/article/view/316840 <p>The original Nicene Creed of 325 is of particular importance to those who are interested in African theology. The debates which led to the Council of Nicaea had been sparked by the great third-century African theologian Origen, and they were worked through by Arius, Alexander, and the Egyptian church well before the advent of Constantine. Athanasius of Alexandria was the Creed’s main champion for most of the fourth century. His stalwart confession of it in the face of imperial violence became the inspiration for the Coptic and Ethiopian Churches to put Nicaea’s theology at the centre of their own theological self-understanding.</p> <p>Le Credo de Nicée original de 325 revêt une importance particulière pour ceux qui s’intéressent à la théologie africaine. Les débats qui ont conduit au concile de Nicée ont été déclenchés par le grand théologien africain du III^e siècle Origène, et ils ont été approfondis par Arius, Alexandre et l’Église égyptienne bien avant l’avènement de Constantin. Athanase d’Alexandrie fut le principal défenseur du Credo pendant la majeure partie du IV^e siècle. Sa confession inébranlable face à la violence impériale inspira les Églises copte et éthiopienne à placer la théologie de Nicée au centre de leur propre conception théologique.</p> <p>O Credo Niceno original de 325 é de particular importância para aqueles que se interessam pela teologia africana. Os debates que levaram ao Concílio de Nicéia foram desencadeados pelo grande teólogo africano do século III, Orígenes, e foram trabalhados por Ário, Alexandre e a Igreja egípcia muito antes do advento de Constantino. Atanásio de Alexandria foi o principal defensor do Credo durante a maior parte do século IV. A sua firme confissão do Credo diante da violência imperial inspirou as Igrejas Copta e Etíope a colocar a teologia de Nicéia no centro da sua própria compreensão teológica.</p> Sara Parvis Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 237 257 https://www.ajol.info/index.php/act/article/view/316842 <p>The Ethiopian Orthodox <em>Täwaḥǝdo</em> Church (EOTC) embodies a vibrant and unique heritage of self-theologizing that is both consistent with Nicene formulations and deeply accommodating of non-Western epistemic assumptions. As the only country in Africa never to be colonized, Ethiopia boasts an ancient written language, Gǝʿǝz (ግዕዝ), and a theological heritage that was virtually devoid of any direct Greek philosophical influence until the twentieth century. <em>Täwaḥǝdo</em> (ተዋሕዶ) is the term used today to express the Christology of the EOTC. More broadly and deeply, however, it encapsulates the manner by which the EOTC embraces the mystery of life in Christ through ‘Harmonious Tension’ and embodied practical experience. This article briefly explores the historical usage and development of <em>täwaḥǝdo</em> in the EOTC tradition to highlight several important characteristics and suggest ways that other church traditions might be able to learn how to better hold apparently contradictory theological perspectives in tension for the benefit of the Global Church.</p> <p>L’Église orthodoxe éthiopienne <em>Täwaḥǝdo</em> (EOTC : <em>Ethiopian Orthodox Täwaḥǝdo</em> Church en anglais) incarne un héritage dynamique et unique de théologie autonome, à la fois conforme aux formulations nicéennes et profondément accommodante envers les hypothèses épistémiques non occidentales. Seul pays d’Afrique à n’avoir jamais été colonisé, l’Éthiopie possède une langue écrite ancienne, le Gǝʿǝz (ግዕዝ), et un héritage théologique qui a été pratiquement dépourvu de toute influence philosophique grecque directe jusqu’au XXe siècle. <em>Täwaḥǝdo</em> (ተዋሕዶ) est le terme utilisé aujourd’hui pour exprimer la christologie de l’EOTC. Plus largement et plus profondément, cependant, il résume la manière dont l’EOTC embrasse le mystère de la vie en Christ à travers une « tension harmonieuse » et une expérience pratique incarnée. Cet article explore brièvement l’usage historique et le développement du <em>täwaḥǝdo</em> dans la tradition de l’Église orthodoxe éthiopienne afin de mettre en évidence plusieurs caractéristiques importantes et de suggérer des moyens par lesquels d’autres traditions ecclésiales pourraient apprendre à mieux maintenir en tension des perspectives théologiques apparemment contradictoires, dans l’intérêt de l’Église mondiale.</p> <p>A Igreja Ortodoxa Etíope <em>Täwaḥǝdo</em> (EOTC: <em>Ethiopian Orthodox Täwaḥǝdo Church</em> em inglês) incorpora uma herança vibrante e única de autoteologização que é consistente com as formulações nicenas e profundamente receptiva às premissas epistémicas não ocidentais. Sendo o único país africano que nunca foi colonizado, a Etiópia possui uma língua escrita antiga, o Gǝʿǝz (ግዕዝ), e uma herança teológica que esteve praticamente isenta de qualquer influência filosófica grega direta até ao século XX. <em>Täwaḥǝdo</em> (ተዋሕዶ) é o termo usado hoje para expressar a cristologia da EOTC. De forma mais ampla e profunda, porém, ele resume a maneira pela qual a EOTC abraça o mistério da vida em Cristo por meio da «Tensão Harmoniosa» e da experiência prática incorporada. Este artigo explora brevemente o uso histórico e o desenvolvimento de <em>täwaḥǝdo</em> na tradição da EOTC para destacar várias características importantes e sugerir maneiras pelas quais outras tradições eclesiásticas poderiam aprender a melhor manter em tensão perspectivas teológicas aparentemente contraditórias, para o benefício da Igreja Global.</p> Calum Samuelson Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 258 280 https://www.ajol.info/index.php/act/article/view/316843 <p>The heightened glocalization of the contemporary world that has engendered the radical inter-contextuality of its societies and the irreversible interpenetration of local and global realities demands that Christian theologians, besides building aptitudes in constructing local theologies, should equally develop competence in constructing intercontextual theology. Drawing upon an eclectic methodology that merges narrative analysis, thematic analysis, and creative research, this article posits that engaging theology in a glocalized world requires the glocalization of theology. It proposes <em>sunomilean</em> theology (theology/ theologizing with others) as a model of intercontextual biblical theologizing that fits today’s glocal reality. Sunomilean theology is rooted in Peter’s conversation with Cornelius in Acts 10:27 and finds profound expression in the Council of Jerusalem’s narrative that Luke records in Acts 15. Its methodology leans on a three-step itinerary: (1) theological self-awareness, (2) other-theological awareness, and (3) intercontextual theological negotiation.</p> <p>La glocalisation accrue du monde contemporain, qui a engendré l’intercontextualité radicale de ses sociétés et l’interpénétration irréversible des réalités locales et mondiales, exige que les théologiens chrétiens, outre le développement de leurs aptitudes à construire des théologies locales, développent également leurs compétences en matière de construction de la théologie intercontextuelle. S’appuyant sur une méthodologie éclectique qui fusionne l’analyse narrative, l’analyse thématique et la recherche créative, cet article postule que s’engager dans la théologie dans un monde glocalisé nécessite la glocalisation de la théologie. Il propose la théologie <em>sunomiléenne</em> (la théologie/ théologisation avec les autres) comme modèle de théologisation biblique intercontextuelle adapté à la réalité glocal d’aujourd’hui. La théologie sunomilienne trouve ses racines dans la conversation entre Pierre et Corneille dans Actes 10:27 et trouve une expression profonde dans le récit du concile de Jérusalem que Luc rapporte dans Actes 15. Sa méthodologie s’appuie sur un itinéraire en trois étapes : (1) la conscience théologique de soi, (2) la conscience théologique de l’autre et (3) la négociation théologique intercontextuelle.</p> <p>A crescente glocalização do mundo contemporâneo, que gerou a intercontextualidade radical das suas sociedades e a interpenetração irreversível das realidades locais e globais, exige que os teólogos cristãos, além de desenvolverem as suas aptidões para construir teologias locais, desenvolvam também as suas competências na construção da teologia intercontextual. Baseando-se numa metodologia eclética que combina análise narrativa, análise temática e pesquisa criativa, este artigo postula que o envolvimento com a teologia num mundo glocalizado requer a glocalização da teologia. Ele propõe a teologia <em>sunomileana</em> (teologia/ teologização com os outros) como um modelo de teologização bíblica intercontextual adaptado à realidade glocal de hoje. A teologia sunomileana tem as suas raízes na conversa entre Pedro e Cornélio em Atos 10:27 e encontra uma expressão profunda no relato do concílio de Jerusalém que Lucas relata em Atos 15. A sua metodologia baseia-se num itinerário em três etapas: (1) a consciência teológica de si mesmo, (2) a consciência teológica do outro e (3) a negociação teológica intercontextual.</p> Emmanuel Oumarou Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 281 305 https://www.ajol.info/index.php/act/article/view/316844 <p>Gender equality is a biblical and universally recognized moral principle. Women, however, find it difficult to flourish in the religious space because many doors are closed to them as a result of the persistent widespread belief that they are inferior. Women, despite forming the larger percentage of congregational membership in churches, still occupy the smallest space in pastoral leadership. The Bible is often used as a tool for the restriction of women, ignoring both that God’s grace liberates men and women bringing them to work together in partnership and that as God’s image bearers, women have an innate need that requires them to perfect themselves through full participation in church. Sometimes the search for answers to the question of what women’s place in the church is, raises tensions that pitches men and women into rival camps of opinions rather than ministry partners. Using an African feminist theological framework, this article examines the implications of gender inequality on women’s participation in pastoral leadership in Church of Christ in Nations (COCIN). Findings show that cultural worldviews have modified the biblical hierarchy of relationship of equal image bearers of God and equal rulers of creation such that male leadership is assumed to be normative in every sphere of life. In COCIN, cultural practices and biblical interpretations have been uncritically applied to limit women from assuming ecclesiastical positions, including leadership. Education and re-education that accepts the interface of theology and culture, and ‘two-winged’ theology, empowering congregations’ participation and embodying the mission of Christ are recommended as way forward.</p> <p>L’égalité des sexes est un principe moral biblique et universellement reconnu. Cependant, les femmes ont du mal à s’épanouir dans le domaine religieux, car de nombreuses portes leur sont fermées en raison de la croyance persistante et largement répandue selon laquelle elles sont inférieures. Bien qu’elles représentent la majorité des membres des congrégations religieuses, les femmes occupent toujours une place mineure dans la direction pastorale. La Bible est souvent utilisée comme un outil pour restreindre les femmes, ignorant à la fois que la grâce de Dieu libère les hommes et les femmes en les amenant à travailler ensemble en partenariat, et qu’en tant que porteuses de l’image de Dieu, les femmes ont un besoin inné qui les oblige à se perfectionner en participant pleinement à la vie de l’Église. Parfois, la recherche de réponses à la question de la place des femmes dans l’Église suscite des tensions qui opposent les hommes et les femmes dans des camps rivaux plutôt que dans un partenariat ministériel. S’appuyant sur un cadre théologique féministe africain, cet article examine les implications de l’inégalité entre les sexes sur la participation des femmes à la direction pastorale au sein de l’Église du Christ dans les Nations (COCIN : <em>Church of Christ in Nations</em> en anglais). Les résultats montrent que les visions culturelles du monde ont modifié la hiérarchie biblique des relations entre les êtres humains, créés à l’image de Dieu et égaux en tant que maîtres de la création, de telle sorte que le leadership masculin est considéré comme la norme dans tous les domaines de la vie. Au sein de la COCIN, les pratiques culturelles et les interprétations bibliques ont été appliquées sans discernement afin d’empêcher les femmes d’accéder à des postes ecclésiastiques, y compris à des postes de direction. Il est recommandé, pour aller de l’avant, de mettre en place une éducation et une rééducation qui acceptent l’interface entre la théologie et la culture, ainsi qu’une théologie « à deux volets », qui renforce la participation des congrégations et incarne la mission du Christ.</p> <p>A igualdade de género é um princípio moral bíblico e universalmente reconhecido. No entanto, as mulheres têm dificuldade em prosperar no espaço religioso porque muitas portas lhes estão fechadas, devido à crença generalizada e persistente de que são inferiores. Apesar de constituírem a maior percentagem dos membros das congregações nas igrejas, as mulheres ainda ocupam o menor espaço na liderança pastoral. A Bíblia é frequentemente usada como uma ferramenta para restringir as mulheres, ignorando tanto que a graça de Deus liberta homens e mulheres, levando-os a trabalhar juntos em parceria, quanto que, como portadoras da imagem de Deus, as mulheres têm uma necessidade inata que as leva a aperfeiçoar-se por meio da participação plena na igreja. Às vezes, a busca por respostas para a questão de qual é o lugar das mulheres na igreja gera tensões que colocam homens e mulheres em campos opostos de opiniões, em vez de parceiros no ministério. Utilizando um quadro teológico feminista africano, este artigo examina as implicações da desigualdade de género na participação das mulheres na liderança pastoral na Igreja de Cristo nas Nações (COCIN: <em>Church of Christ in Nations</em> em inglês). As conclusões mostram que as visões culturais do mundo modificaram a hierarquia bíblica da relação entre portadores da imagem de Deus e governantes da criação, de tal forma que a liderança masculina é assumida como normativa em todas as esferas da vida. Na COCIN, as práticas culturais e as interpretações bíblicas têm sido aplicadas acriticamente para limitar as mulheres de assumir cargos eclesiásticos, incluindo a liderança. A educação e a reeducação que aceitam a interface entre teologia e cultura, e a teologia “de duas asas,” capacitando a participação das congregações e incorporando a missão de Cristo, são recomendadas como caminho a seguir.</p> Rahila L. Jakawa Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 306 323 https://www.ajol.info/index.php/act/article/view/316845 <p>In Malawi, about 70% of confirmed COVID-19 cases were men, and about 83% of those who died of COVID-19 were men as of between January 2020 and August 2020. This article focuses on the masculinities of men in leadership positions, particularly how it affects health-seeking behaviour during COVID-19 in Malawi. Most church pastors are men and they have the ability to influence, positively and negatively, COVID19 responses through concepts of masculinities. Religious ethnography and grounded theology generated data for this paper. The study was based on men in leadership positions in selected urban churches in Malawi between 2021 and 2022. The paper uses a gender analysis developed by the Circle of Concerned African Women Theologians. We found that some concepts of masculinities of men in church leadership negatively influenced COVID-19 care and treatment to the detriment of pastors and their members. We also found that certain concepts of masculinities of church men in leadership positively influenced health-seeking behaviors of pastors and some members of the church. This article contributes to Circle theologies promoting ordination as a strategy to increase agency of women in the affairs of the Church and shows a link between agency and COVID-19 response in Malawi.</p> <p>Au Malawi, environ 70 % des cas confirmés de COVID-19 concernaient des hommes, et environ 83 % des décès liés à la COVID-19 entre janvier 2020 et août 2020 concernaient des hommes. Cet article se concentre sur la masculinité des hommes occupant des postes de direction, en particulier sur son influence sur les comportements en matière de santé pendant la pandémie de COVID-19 au Malawi. La plupart des pasteurs d’église sont des hommes et ils ont la capacité d’influencer, positivement ou négativement, les réponses à la COVID-19 à travers les concepts de masculinité. L’ethnographie religieuse et la théologie fondée ont généré des données pour cet article. L’étude a porté sur des hommes occupant des postes de direction dans certaines églises urbaines du Malawi entre 2021 et 2022. L’article utilise une analyse de genre développée par le Cercle des théologiennes africaines concernées. Nous avons constaté que certains concepts de masculinité des hommes occupant des postes de direction dans les églises ont eu une influence négative sur les soins et le traitement de la COVID-19, au détriment des pasteurs et de leurs membres. Nous avons également constaté que certains concepts de masculinité des hommes occupant des postes de direction dans l’église avaient une influence positive sur les comportements des pasteurs et de certains membres de l’église en matière de santé. Cet article contribue aux théologies du Cercle qui promeuvent l’ordination comme stratégie visant à accroître le pouvoir d’action des femmes dans les affaires de l’Église et montre un lien entre le pouvoir d’action et la réponse à la COVID-19 au Malawi.</p> <p>No Maláui, cerca de 70% dos casos confirmados de COVID-19 diziam respeito a homens, e cerca de 83% das mortes relacionadas com a COVID-19 entre janeiro de 2020 e agosto de 2020 diziam respeito a homens. Este artigo centra-se na masculinidade dos homens que ocupam cargos de liderança, em particular na sua influência nos comportamentos relacionados com a saúde durante a pandemia da COVID-19 no Maláui. A maioria dos pastores da igreja são homens e têm a capacidade de influenciar, positiva ou negativamente, as respostas à COVID-19 através dos conceitos de masculinidade. A etnografia religiosa e a teologia fundamentada geraram dados para este artigo. O estudo centrou-se em homens que ocupam cargos de liderança em algumas igrejas urbanas do Maláui entre 2021 e 2022. O artigo utiliza uma análise de género desenvolvida pelo Círculo de Teólogas Africanas Envolvidas. Constatámos que alguns conceitos de masculinidade dos homens que ocupam cargos de liderança nas igrejas tiveram uma influência negativa nos cuidados e no tratamento da COVID-19, em detrimento dos pastores e dos seus membros. Constatámos também que certos conceitos de masculinidade dos homens que ocupam cargos de liderança na igreja tiveram uma influência positiva nos comportamentos dos pastores e de alguns membros da igreja em matéria de saúde. Este artigo contribui para as teologias do Círculo que promovem a ordenação como estratégia para aumentar o poder de ação das mulheres nos assuntos da igreja e mostra uma ligação entre o poder de ação e a resposta à COVID-19 no Maláui.</p> Rachel NyaGondwe Fieldler Rhodian Munyenyembe Atipatsa Kaminga Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 324 333 https://www.ajol.info/index.php/act/article/view/316846 <p>No abstract.</p> Kayle Pelletier Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 334 339 https://www.ajol.info/index.php/act/article/view/316847 <p>No abstract.</p> Nathan Alexander Scott Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 340 344 https://www.ajol.info/index.php/act/article/view/316848 <p>No abstract.</p> Nebeyou A. Terefe Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 345 348 https://www.ajol.info/index.php/act/article/view/316849 <p>No abstract.</p> Kevin Muriithi Ndereba Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 349 355 https://www.ajol.info/index.php/act/article/view/316850 <p>No abstract.</p> Daniel Andrew Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 356 364 https://www.ajol.info/index.php/act/article/view/316851 <p>No abstract.</p> Bitrus S. Sarma Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 365 368 https://www.ajol.info/index.php/act/article/view/316852 <p>No abstract.</p> Dion A. Forster Copyright (c) 2026 https://creativecommons.org/licenses/by/4.0 2026-02-11 2026-02-11 2 2 369 372