AbstractThis Video is Uploaded For Christian, Biblical And Educational Use Only, Not For Any Monetary Benefits. 2006 Hillsong Conference, Sydney - Australia. http://www.yourlivingmanna.com Android App http://www.android.yourlivingmanna.com #yourlivingmanna #manna_tv

AbstractThe main purpose of this study is to explore the relevant avenues of inculturating the eucharistic sacrifice in the traditional religion of the Akans of Ghana. The author has established that in both the Akan Religion and Christianity rituals play a central role in giving utterance to one's experience, belief and expectation. In both religions the worshippers seek to rectify the human predicament--sin and death--through sacrifice. The Akans no less than Christians consider the death of the sacrificial victim vicarious. Through the blood of the victim, that is, Jesus for Christians and animals for Akans, sinful humanity is reconciled with the Deity, who restores life to the sinner or gives him or her a promise of life beyond the grave. Moreover, both the Akan and the Christian seek to enter into communion with the Deity through sacrifice. Indeed, the author has also noted many other similarities between the Akan and Christian concepts of sacrifice, so that the purpose of this study--to inculturate the eucharistic sacrifice into the ethnic religion--is justified. These similarities provide the common ground for dialogue between Christianity and the Akan religion. In the final analysis the author maintains: The celebration and doctrine of the Eucharist are part and parcel of the Church's mission of evangelization. One could therefore see inculturation of the Eucharist into Akan culture as a process of evangelization. However, as religion constitutes the life-blood of Akan culture, evangelization cannot be achieved without bringing the Akan religion and culture into the spotlight of the Gospel. In fact, the Akan notion of sacrifice--entering into a covenant relationship with the Deity through the blood of a sacrificial victim, reconciliation and communion with the Deity and neighbour--is very much related to the Christian concept of sacrifice. Evangelization apropos of inculturation may therefore enable the Akan to see the ancestral beliefs in the light of Christ's mystery. (Abstract shortened with permission of author.)

AbstractIn sum, this thesis reasserts the 'realism' of the early Fathers and attempts at putting the language of metaphor and 'spiritualization', in the right perspective with regard to the use of sacrificial concept. The theological and hermeneutical development of the early Eucharist is examined in its temporal and environmental context, taking into account the beginning and evolution of Christianity as seen within its religio-cultural cradle, and its gradual growth towards a 'religious autonomy.' This leads to the conclusion that the Eucharist evolved from ordinary meals rooted in hospitality, into becoming a 'functional equivalent' to the traditional sacrificial rituals. It, therefore, came to serve a practical function fulfilling a requisite ritual dimension on the 'new' religion. This historical approach, throws light onto some matters of theological development. The Eucharist and the death of Christ must have independently acquired sacrificial interpretations in the first instance. The final connection between the sacrifice of the cross and that of the Eucharist as a result of theologising, which may, in the case of the latter, at first only unreflectively drew on traditional repertoire including cultic concept such as anamnesis and communion, and then slowly gained a firm place as it increasingly came to be seen in the light of Calvary. This particular hermeneutic that found a key in the Christ-event for the understanding of all Christian activities, also saw the Eucharist emerge as central to the early Christians' comprehension of the mysteries of divine salvation. The salvific value of the Eucharist, as the 'medicine of immortality' (Ignatius) or as a 'means to resurrection' (Irenaeus), lies, not in its essence as a sacrifice, but in its relationship with other means of salvation including the sacrifice of Christ. Its efficacy is not on any opus operatum basis, but as an essential constituent of a complex networking, what we have called, the opus reticulatum, meaning the sum total of the given modus operandi of the whole divine economy of salvation.

AbstractThe Closing Ceremony continues with ‘Holy, Holy, Holy’, the Eucharistic prayer and institution, the Lord’s Prayer, ‘The Lamb of God’, and ‘Dona Nobis Pacem.

AbstractIn this article, I argued that the performances of the ritual sacrifice of burning the heifer [isitshisa] and worship, held annually at Mlazi in Durban by the members of the Corinthian Church of South Africa, has social implications. Not only does the ritual worship enhance religious bonds of affinity amongst the Corinthians, it also instils in them the values of sharing, cooperation and care for those in need in the community, for example the blind; thus, isitshisa acts as a resource that empowers the Corinthians for social commitment and action in their community.

AbstractThis film explores spirit possession in the healing complex of the Tumbuka speaking peoples of northern Malawi. The program focuses on healers called nchimi who employ elements of Christianity and traditional spirit beliefs in the medical practice creating a syncretic form of religious healing.

AbstractThis landmark volume, the first of two, assesses the prospects and promise of Lutheran theology at the opening of a new millennium. From four continents, the thirty noted and respected contributors not only gauge how such classic themes as grace, the cross, and justification wear today but also look to key issues of ecumenism, social justice, global religious life, and the impact of contemporary science on Christian belief.

AbstractMusic video by Bernice Offei performing 'Mogya'. (C) 2014. Media Excel

AbstractThe African Church grapples with practical issues relating o its ability to survive rather than abstract theological matters. Most of the Africans feel more prone to be attacked by evil forces than to commit evil acts. The solution is found in the protective force of the blood of Jesus. This popular theology is sweeping like wildfire across denominational lines in our land. People pray and cover various objects with the blood of Christ as protection against demonic attacks, epidemics, natural disasters, accidents and other suchlike experiences. Does the blood of Christ have a physical and material protection? Does Scripture support prayer for the blood of Christ to protect against perceived enemies and dangers? In whose authority do we challenge is it in the blood or in the name of Jesus? Dr. Olarewaju in this article addresses these questions.

AbstractThere is a mystery of the Blood. In the Land of Egypt God used the Blood as the last card to rescue the Children of Israel from Bondage. Subscribe to this channel for more life Impacting Sermons....God bless you.

AbstractThis article offers the results of research in which two theological fields cooperated in order to investigate one specific repertoire of liturgical rituals. From the perspective of both Liturgical Studies, and its focus on the functioning of ritual within its cultural context, and Old Testament Studies, and a focus on how biblical critics understand certain rituals described in the Priestly texts in the Pentateuch, ritual burning and slaughtering in an AIC was studied. Ritual Studies is beginning to play a much more prominent role in the engagement with books such as Leviticus and Numbers and also in Liturgical Studies, and this article is an example of how these two disciplines can fruitfully cooperate in the study of liturgical rituals in an AIC in South Africa.