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What does it mean to follow the Prince of Peace in a world plagued by war, violence, and killing? Can the foundational convictions of Christianity, and the experiences of Christians around the world, contribute to a more adequate practice of the faith in contemporary times on matters of war, violence, and peacemaking? This volume addresses these important questions with contributions from Christian scholars and practitioners from across the Majority World (including El Salvador, Brazil, Kenya, and the Philippines) and from the United States and Europe. They include proponents of Christian pacifism and just war theory, advocates for varieties of “just peacemaking” frameworks, and people p...
This volume is the fruit of a "theological laboratory" initiated by the then-Centre for Child Protection and the Catholic Theological Ethics in the World Church (CTEWC) called "Doing Theology in the Face of Sexual Abuse." Eventually those from the laboratory engaged those meeting for two years via "virtual tables," due to the COVID-19 pandemic. In the end, twenty-six scholars offer insights on the crisis itself and pathways for moving forward. There is a certain urgency about this volume, which is not often reflected in works of theology or theological ethics. The sheer scale of the undermining of human dignity through sexual abuse that has occurred within the church asks questions of these disciplines and scholars within them: To what extent have we been blind to these issues? Why have our efforts in theology and theological ethics been so slow to wrestle with this crisis? How are theology and theological ethics implicated in the crisis? And how might the disciplines be constructive in responding? In this volume, we encounter a diverse range of scholars from all around the world wrestling with these and other questions.
Zusammenfassung: In this innovative volume, experts from international relations, anthropology, sociology, global public health, postcolonial African literature, and gender studies, take up Ngūgī wa Thiong'o's challenge to see how Africa gives to the west instead of the reverse. Humanitarian assumptions are challenged by unpacking critical legacies from colonial and missionary genealogies to today's global networks of nongovernmental organizations (NGOs). Who Gives to Whom: Reframing Africa in the Humanitarian Imaginary is a decolonial gesture that builds onNgūgī's work as well as that of pan-Africanist and intersectional feminist scholars. Contributions range from assessing the impact o...
This remarkable collection of essays explores the role of African Christianity in God’s mission around the world. Featuring the contributions of African scholars and mission practitioners from throughout sub-Saharan Africa and the diaspora – including both men and women, veteran scholars, and fresh new voices – this volume provides a diverse perspective on missiology as understood and practised by African Christians. Engaging such wide-ranging topics as gender violence, globalization, Westernization, peacebuilding, development, Pentecostalism, urban missiology, theological education, and African Christianity in Europe, this volume ambitiously bridges the gap between academic and practitioner perspectives, engaging both theological discourse and the hands-on reality of how God’s mission is taking shape in Africa and beyond. This book offers an empowering look at the work God is accomplishing in and through the African church.
"A disciplinary map for understanding African Catholicism today by engaging some of the most pressing and pertinent issues, topics, and conversations in diverse fields of studies in African Catholicism"--
This Handbook explores the ways in which religion among the African people has been applied in situations of conflict and violence to contribute to sustainable peace and development. It analyzes how peacebuilding inspired and enabled by religion serves as the foundation for sustainable development in Africa, while also acknowledging that religion can also be a tool of destruction, and can be used to fuel violence and underdevelopment. Contributors to this volume offer theoretical discussions from existing literature, as well as experiences of practitioners, to deepen the readers’ understanding on the role of religion and religious institutions in peacebuilding and development in Africa. The Handbook provides reflections on possible future developments as well, thereby aligning with the goals of SDG 16.
Overcoming Toxic Emotions is a compelling theme to enrich the restorative justice literature on the complex tasks of relational repair in a transitional society. With its emphasis on the centrality of "rebuilding trust" and renewing the mode of being together, this book is an innovative addition to the literature on justice in transitional societies. It offers an original assessment of the Nigerian experience of restorative justice in peacebuilding. This genuinely theological work opens new perspectives for a more adequate understanding of the Christian contribution to peacebuilding and the secular debate on restorative justice. Yet, the author expresses himself as an African theologian, paying attention to the specific context of the problems about transitional justice and integrating spontaneously the wisdom of his dual cultures--Yoruba and Christianity. With its attentiveness to victim perspectives, the book engages the traditional notion of divine omnipotence and vulnerability. The book rejects the notion of the fetish omnipotent God. It opts instead for an image of God as vulnerable, yet powerful in love, compelling, inspiring, and rallying us.
This book is a contribution to the Christian ethics of war and peace. It advances peacebuilding as a needed challenge to and expansion of the traditional framework of just-war theory and pacifism. It builds on a critical reading of historical landmarks from the Bible through Augustine, Aquinas, the Reformers, Christian peace movements, and key modern figures like Dietrich Bonhoeffer, Reinhold Niebuhr, and recent popes. Similar to just-war theory, peacebuilding is committed to social change and social justice but includes some theorists and practitioners who accept the use of force in extreme cases of self-defense or humanitarian intervention. Unlike just-war theorists, they do not see the ju...