AbstractIn this eye-opening episode, Lisa Fields sits down with Dr. Joseph Byamukama, a New Testament scholar from Uganda, to explore the deep roots of African spirituality, its misconceptions in the West, and its complex relationship with Christianity. They unpack key themes from Dr. Byamukama's powerful chapter in Apologetics in Africa, including African understandings of a supreme creator, the role of ancestors, polygamy, witchcraft, and the theological bridge Christianity can offer through the resurrection. This is a must-watch for anyone interested in contextual theology, African traditions, or the resurgence of African spiritual practices in the diaspora.

AbstractThere are fundamental differences between Christianity and African Traditional Religion. It isn't just the practices that differ: it's who we worship

AbstractThis report, Christian Witness to People of African Traditional Religions, is one of a series of Lausanne Occasional Papers (LOPs) emerging from the historic Consultation on World Evangelization (COWE) held in Pattaya, Thailand, in June 1980. The report was drafted by members of the "Mini-Consultation on Reaching Traditional Religionists," under the chairmanship of Rev. Tite Tienou. The major part of this report went through a draft and a revised draft, which involved all members of the mini-consultation. It was also submitted to a wider "sub-plenary" group for comment, but the responsibility for the final text rests with the mini-consultation and its chairman. The report is released with the prayer and hope that it will stimulate the church and individual members in reaching this large segment of the population.

AbstractIs my chosen religion just one of many ways to the same god? Can Christians deny Christ's words in Scripture: "No one comes to the Father except through me"

AbstractOn this episode, Kevin Muriithi Ndereba discussed his new book "Apologetics in Africa."

AbstractChristian apologetics within the African continent is undergoing some level of retrieval. While classical topics such as the existence of God and the problem of evil and suffering are critical questions to answer for the emerging generations, there is a need to answer specific questions that emerge from the African religious heritage. Among them is the question of whether the Triune God of Christianity is the same as the gods of the African Traditional Religions (ATRs), and if not, what do we make of the doctrine of God in view of the two traditions? To explore this question, this article utilises a comparative approach in analysing the understanding of God in ATRs and in classic Christian trinitarianism. Beginning with an overview of the socio-cultural and worldview antecedents in African societies, this article then contrasts the doctrine of God within ATRs with the doctrine within a Christian worldview. The contribution of this article is in explicating the continuities and discontinuities between ATRs and Christian trinitarianism, and especially in formulating apologetics within the African context.

AbstractAmong the Gĩkũyũ Christians, there has been a push from the traditional council of elders to “return to our roots”. Part of this return is the call to give away a goat or goats, called mbũri cia kiama, which is usually given to the council of elders as part of the progression of a man into the status of eldership. Some churches and church leaders have taken the position that this practice has no bearing on one’s faith in Jesus Christ and that Gĩkũyũ men should see no harm in doing this. Further, it would be a sign of celebrating the Gĩkũyũ or African identity of Christian men. Utilizing Bevan’s contextualisation methods, I make use of an integral approach to theological reflection by engaging Christology in the book of Hebrews with the anthropological findings of the aforementioned practice. I argue that while there are some positive elements in such practices including the African values of communality, mentorship and respect for elders, the covenantal underpinning of the practice obfuscates the New Covenant in Christ and should therefore be repudiated. I, therefore, show how the continuities and discontinuities of Gĩkũyũ culture and Christianity impacts African Christianity and African theology and suggest implications for Christian ministry.