Thesis advisor: M. Shawn Copeland / The Circle of Concerned African Women Theologians is an interfaith international movement to promote research and writing concerning: Women in Culture and Religion, Cultural and Biblical Hermeneutics, the History of Women, and Ministries and Theological Education and Formation. Through its objectives, the Circle hopes to create space for women in theology. This study focuses on the contributions of Mercy Amba Oduyoye, Musa W. Dube, and the Centre for Constructive Theology to promote the missions of the Circle. Oduyoye proclaims the double sufferings of patriarchy and imperialism that African women still face even years after liberation from colonialism. Musa Dube calls on biblical readers to demonstrate awareness of not only patriarchal literary strategies within the Bible, but those of imperialism as well. She hopes this decolonizing feminist conscious will foster liberating ways of interdependence. At the Centre for Constructive Theology, Isabel Phiri improves the opportunity for women to form and assert their own identity and autonomy through programs that link theology and faith to the practical concerns and needs of the women. With boldness and courage these theologians envision a world where women and men, the powerless and powerful, live in balanced cooperation. / Thesis (BA) — Boston College, 2004. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: College Honors Program. / Discipline: Theology.

Magister Theologiae - MTh / This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a “discipleship of equals” as defined by Elizabeth Schüssler Fiorenza (1989) and a “partnership of both men and women” as defined by Mercy Amba Oduyoye (1990). In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women’s theology. The question which is addressed here is how the similarities and differences between Elizabeth Schüssler Fiorenza’s notion of Christian ministry as a “discipleship of equals” and Mercy Amba Oduyoye’s notion of Christian ministry as a “partnership of both men and women” should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society. To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women’s theology by African and Western theologians, between 1960 and 2003, was conducted. Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God’s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God’s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms. This thesis argues that a comparison of the views of Elizabeth Schüssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women’s theology. It is argued that there are significant differences between feminist theology and African women’s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye’s notion of Christian ministry as a “partnership of both men and women” reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term “feminist hermeneutics”. She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society. One may therefore conclude that African women’s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the “triple” oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women’s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard. / South Africa

Uppsatsens syfte är att undersöka kristologi och dess samband med en postkolonial feministisk teologi. Detta utifrån de två teologerna Mercy Amba Oduyoye och Jaquelyn Grants kristologi. Uppsatsen undersöker hur kolonialism, feminism och teologi har påverkat den kristologiska bilden. Den postkoloniala feministiska kristologin bidrar till att utmana den traditionella kristologin. Uppsatsens frågeställning lyder ”Vilka kristologiska bilder finner jag i en postkolonial feministisk teologi? Hur är relationen mellan kristologin och en postkolonial feministisk teologi? Och är den här kristologin rimlig?” Detta undersöks genom fyra analysfrågor som berör kontext, Jesus manlighet, befrielse och lidande. Den postkoloniala feministiska teologin som presenteras i uppsatsen utgår från Kwok Pui-lans bok ”Postcolonial Imagination and Feminist Theology”.

<p>This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a &ldquo / discipleship of equals&rdquo / as defined by Elizabeth Sch&uuml / ssler Fiorenza (1989) and a &ldquo / partnership of both men and women&rdquo / as defined by Mercy Amba Oduyoye (1990).</p> <p><br /> In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women&rsquo / s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch&uuml / ssler Fiorenza&rsquo / s notion of Christian ministry as a &ldquo / discipleship of equals&rdquo / and Mercy Amba Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society.</p> <p><br /> To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women&rsquo / s theology by African and Western theologians, between 1960 and 2003, was conducted.<br /> Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God&rsquo / s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God&rsquo / s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms.</p> <p><br /> This thesis argues that a comparison of the views of Elizabeth Sch&uuml / ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women&rsquo / s theology. It is argued that there are significant differences between feminist theology and African women&rsquo / s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term &ldquo / feminist hermeneutics&rdquo / . She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society.</p> <p><br /> One may therefore conclude that African women&rsquo / s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the &ldquo / triple&rdquo / oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women&rsquo / s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.</p>

<p>This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a &ldquo / discipleship of equals&rdquo / as defined by Elizabeth Sch&uuml / ssler Fiorenza (1989) and a &ldquo / partnership of both men and women&rdquo / as defined by Mercy Amba Oduyoye (1990).</p> <p><br /> In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women&rsquo / s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch&uuml / ssler Fiorenza&rsquo / s notion of Christian ministry as a &ldquo / discipleship of equals&rdquo / and Mercy Amba Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society.</p> <p><br /> To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women&rsquo / s theology by African and Western theologians, between 1960 and 2003, was conducted.<br /> Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God&rsquo / s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God&rsquo / s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms.</p> <p><br /> This thesis argues that a comparison of the views of Elizabeth Sch&uuml / ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women&rsquo / s theology. It is argued that there are significant differences between feminist theology and African women&rsquo / s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye&rsquo / s notion of Christian ministry as a &ldquo / partnership of both men and women&rdquo / reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term &ldquo / feminist hermeneutics&rdquo / . She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society.</p> <p><br /> One may therefore conclude that African women&rsquo / s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the &ldquo / triple&rdquo / oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women&rsquo / s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.</p>

This study investigates how Mbiti and Oduyoye articulate their understanding of God in connection with the African traditional religio-cultural heritage to make the concept of God to become relevant to African Christians and to help African Christians feel at home in the Christian faith. Chapter 1 briefly describes the background of the study, the problem statement, the purpose of the study, the research hypothesis, methodology, delimitation, and structure of the study. Chapter 2 provides a historical sketch of origins and development of African theology and diverse types of African theology. This chapter maintains that African theology emerged not only as a theological reaction to the dominant Western interpretation of the gospel in Africa, but also as a theological attempt to secure the African cultural identity by reaffirming the African past. Chapter 3 describes the basic beliefs in African traditional religions, several African ethnic groups’ concepts of God, and the African theologians’ Christianization of the African God by employing Christian theological terms. This chapter concludes that it is not possible to presume a homogenous or one unified concept of God in Africa. One and the same God whom all Africans have worshipped is not real. In chapter 4, Mbiti’s understanding of God is scrutinized in relation to his methodology, the African concept of time, his understanding of revelation and of salvation. Mbiti has maintained African monotheism and ATR(s) as a praeparatio evangelica and has arrived at his conclusion that the God revealed in the Bible is the same as the God worshipped in ATR(s). This chapter criticizes Mbiti’s way of Christian theological interpretation of anthropological data of the African concepts of God. Chapter 5 presents Oduyoye’s understanding of God, her methodology, the status of African women in ATR(s) and the African church, her appreciation of salvation, of the Bible, and of the locus of experience. In Oduyoye’s theology, women’s experience becomes a crucial factor for doing theology, and salvation is understood as liberation from all oppressive conditions. Her understanding of God is closely connected with the theme of liberation. Chapter 6 examines the similarities and differences between the two theologians’ understanding of God, critically compares their way of understanding the interplay of the gospel and African culture, and categorizes the two theologians’ ways with their models of contextualization: Mbiti’s gospel-culture oriented model of contextualization and Oduyoye’s gospel-liberation oriented model of contextualization. By a comparative-dialogical study of the two theologians’ models of contextualization, this chapter attempts to make a dialogue possible between the two, and suggests the interculturation model of contextualization in which each theology keeps its own theological characteristic and has an open mind to learn from the other through mutual understanding. It aims to overcome the absolutism of contextualization, syncretism, cultural relativism, and provincialism, to keep a balance between locality and catholicity, and to affirm cultural identity and Christian identity. On the basis of the interculturation model of contextualization, this chapter proposes some criteria for African Evangelical theology in order to do a biblically faithful and practically relevant theology in Africa. This study also suggests some guidelines to articulate the understanding of God so that it has theological relevance and legitimacy to African Christians as well as to Christians worldwide. Chapter 7, as the final chapter, gives a general summary and concluding suggestions for further research related to the subject of African theology. / Thesis (PhD)--University of Pretoria, 2013. / gm2013 / Science of Religion and Missiology / unrestricted