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The African world view is not monolithic or homogeneous. However, that being the case, there is a strong metaphysical and existential leaning in terms of Spirit and the world. The Spirit is the medium whereby revelation occurs for all of creation. African indigenous knowledge as episteme and Black liberation theology as a paradigm have something to teach outside Western dualism about the revelation of God not being linear in form. The methodological aspect of this research is a literature study aimed at discussing transmission and reception of biblical discourse in Africa by viewing differently the subject of God's revelation from a variety of sources. The article seeks to argue that indigenous knowledge and, from the Black liberation paradigm, conceptions of God reveal a God with a social existence in contrast to a Western God who abdicates creation when the majority of creation and her creatures are oppressed by White supremacy. [ABSTRACT FROM AUTHOR]

The Bible has been conceived and received as a neutral book, as the Word of God, or as containing the Word of God. This understanding and perception enabled missionaries to interpret the Bible in such a way that it disadvantaged and oppressed the "converts". It should be clear that theology is a form of a rational discourse, with consequences for the recipient. As a result, the Bible has destroyed the sociocultural world of Africa. The article aims to narrow down the discussion and focus on the issue of polygamy in the Uniting Reformed Church in Southern Africa (URCSA). The Church Order is used as a point of argument to clarify the URCSA's position. The article argues that the unsuspicious reception of the Bible in Africa and the "interpretation" by missionaries has created a cultural bipolarity for African Christians and demonised polygamy. [ABSTRACT FROM AUTHOR]

The Western missionaries and colonialists pushed a similar agenda of subjugating the receptor's core aspects of life. Among their targets were aspects of culture, religion, gender, and sexuality. This trend continues in the contemporary era within different global spaces. In Africa, the Americas, and Asia, missionaries promulgated colonial ideologies through the transmission and reception of biblical discourses. This was done under the guise of civilisation, Christianisation, and evangelisation of Africans who were and are still perceived and portrayed as primitive, savages, and pagans. This article argues that biblical resources served as modalities of power in the colonial subjugation agenda. The article uses the transmission and reception of biblical discourses as lenses for examining how coloniality targeted these aspects. The de-colonial motif was used to problematise these discourses. On the other hand, Foucault's perspective on discourses and power shed some light on how colonial power dynamics were at play in this context. A clarion call was then made to shift Christianity's centre of power from the Northern continents to the South. [ABSTRACT FROM AUTHOR]

This article investigates how Mbiti articulates the theological reflections on the understanding of God from an African perspective. Mbiti systematises data of the African concepts of God in a set of Western Christian doctrinal systems. He presupposes a continuity between the Christian and the African concepts of God, and overemphasises the similarities. Mbiti regards African Traditional Religion(s) (ATR(s)) as monotheism and as a praeparatio evangelica, and maintains that the Christian God is the same as the God worshipped in ATR(s). In Mbiti's theology, negative attributes of the African God, which are irreconcilable with the God of the Bible, are not critically evaluated, and the concept of the Trinity is not articulated. In this article, the notions of African monotheism and of ATR(s) as a praeparatio evangelica are criticised. This article claims that what African theology needs is to clarify the Christian concept of God, and to articulate the understanding of God within a Trinitarian context. [ABSTRACT FROM AUTHOR]

Practical theology is located in a fragile, vulnerable space between various disciplines, where it is exposed to multiple different narratives. The author proposes a postfoundational, narrative approach to practical theology that favours the local over the global and the specific over generalisations. Africa is taken as the defining context for the understanding and development of a specific postfoundational practical theology. People and their stories are central, and this requires a coconstruction of meaning with "co-researchers". The author's "seven movements", as published in other articles, is used with an Ubuntu research project as a case study. The "seven movements" facilitate the telling and retelling of unheard stories, particularly stories of the marginalised and vulnerable. This way of doing practical theology takes the experiences of "co-researchers" seriously and conducts research wíth people rather than on them. The researcher's focus is concrete, local, and contextual, but also extends beyond the local by engaging in transdisciplinary conversation and developing interpretations that point beyond the local. [ABSTRACT FROM AUTHOR]

Business enterprises are in a position to exert a significant influence on society -- particularly in the context of developing countries. Businesses no longer simply influence shareholders, employees and customers, but also play a role in strengthening (or weakening) political institutions and contributing to the wellbeing of other stakeholders. The result is that business enterprises are increasingly accountable to a growing number of stakeholders. In this article the possibility of utilising Christian ethics to engage business is investigated. The question is whether it is at all possible for the church to address the business world by applying its particular ethical resources, and -- should this be possible -- what form such engagements could take. [ABSTRACT FROM AUTHOR]