Theologically to Inculturate Christianity in Africa (Essay Sample)

Centrality of Communities Used Theologically to Inculturate Christianity in Africa
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Centrality of Communities Used Theologically to Inculturate Christianity in Africa
Introduction
 The typical African adage, ‘I am because we are; and since we are, therefore, I am’ holds a significant effect on Christianity. It seems to outline an engagement between Christian ideology and culture. Moreover, the African cultural milieu is inclined to uphold the unbounded worth of the Africans as an individual concerning other individuals and under the backings of a compassionate creator God. Apart from the society, African persons are not entirely persons, as an individual’s disposition and uniqueness are assured only insofar as the person is incorporated into the community, on the one side, and the community anchors and serves the individual on the other. Living, non-living, and yet to be born in the society are affirmed as the primary societal aggregate and social context in which an individual is described. All foundations comprising nature are viewed as permeated with the divine presence of God. This paper seeks to underscore the supremacy of community among Africans, depicting how the notion is applied spiritually to inculturate Christianity in Africa and the depictions that can be created from the divine concept.
Being Human and Corporate
Humanism defines partaking life with others uniquely, as the impending humanity and its accounts are also available in all human beings. The focus is often on the correlation or interconnectedness of the individual to the community. Moreover, an individual’s departure is liable upon his or her bind to society. According to Bujo, there are countable fundamental components concerning the African religious ethics and anthropology, therefore eliciting courtesy of other persons. Moreover, there exists a community’s value to the individual and their rapport with the Supreme Being, God. It is revoked that African consciences do not describe an individual as an approach like existing in the cooperative relationship of the society and a person where the former comprises God and the dead. Concurrently, an individual is only recognized unless ineffective involved in the societal circle. It is not an affiliation in the society as it comprises the character where only regular actions elicit an individual’s recognition.[Joseph, Lucien L. "Toward a Black African Theological Anthropology and Ubuntu Ethics." Journal ofReligion and Theology 2 (2018): 16-30.]
It is significant for the community members to perform in cohesiveness to maintain communal integrity and life, as life is basic in African consciences. Society has to ensure the safeguarding and promotion of life by ordaining or highlighting morality and ethics. This God-given life is a human’s responsibility that can only be achieved unless in unison. However, an individual’s performance is substantial as it can latently impact the community’s growth or obstruct human burgeoning. Despite community cohesiveness sustaining the mutual life, it finalizes all members of respective communities.[Joseph, Lucien L. "Toward a Black African Theological Anthropology and Ubuntu Ethics." Journal ofReligion and Theology 2 (2018): 16-30.]
However, on account of an individual contravening or committing evil, the whole community suffers, which can induce losing participation in the community or reaping the community’s privileges. Therefore, accordance obliging social life needs persons to display thoughtfulness to other person’s aspirations and needs if the society is to be moral. Within this context, the social arrangement’s intent comprises rules capable of conducing to the achievement of communal welfare. Subsequently, moral virtues, including compassion, mercy, and love, are considered inherent to good ethical customs in the communitarian society. [Ibid]
God and the Human community
The principal leitmotifs of African cosmology accord with the religious values and receptivity of the Africans. The African notion of the universe comprises;
* Observance for the mystical and divine nature of creation, specifically on the human individual.
* Life sacrality
* The focus of prolificacy and sharing in life, healing, friendship, and hospitality.
* The logic of the family, community, participation, and cohesiveness. 
 One must also cautiously create order due to its communion with God and its vibrant drives, and its mystical correlation with other spirits and ancestors. African moral, religious consciences are societally focused on which comprise four units, the individual, God, community, ancestor. The definitive intent of community-oriented moral ciphers is to secure the community and obstruct discrete wrongdoing that can endanger the fellowship and welfare of the community. When one transgresses against the tradition, the individual performs against the community’s will, hence deteriorates mutual shalom and fellowship. [Omenyo, Cephas N. "Essential aspects of African ecclesiology: the case of the African independentchurches." Pneuma 22, no. 1 (2000): 231-248.]
According to Magesa, transgression in African religion accords to the infringement of particular enigmas of community expectations, including restrictions. All community members must adhere to these forms of conduct to guarantee order and ensure prolongation of life and its entirety. However, to impend breaking the community’s behavior codes, moral codes threaten life as terrible, sinful, and wrong. As some individuals suggest, Africans' ethical apparition is estimated upon the beliefs, narratives, and taboos that the community has generated. Their sagacity of transgression explicitly inclines them towards the solemn God who is omnipotent. Moreover, God is presented as the origin of morality and is further outlined to be holding accounts of human transgression as he is an observer of transgressors. Everywhere in Africa, Morality is inclined on various sanctions; however, the most significant sanction is the datum that God’s all-observing character view the entire locations of personal relationships and human behavior.[Ibid] [Adogame, Afe, Roswith Gerloff, and Klaus Hock, eds. Christianity in Africa and the African diaspora:The appropriation of a scattered heritage. A&C Black, 2008]
God is considered as having sieve-like eyes, as individuals who transgress in the dark are often cautioned to reminisce that God’s vision can reach through the darkness of human conduct and motive. Accordingly, a conceivable aim of conventional African Christianity is to resolve the transgressor with God and the community. An individual has to constantly recall that being in a relation completes the African approach to life. Moreover, the African approach is entirely mindful of the cohesiveness and entirety of God’s creation, within which collaboration is the only means to exist. One must also be keen not to apposite all African moral enigmas to religion. While the African world is wholeheartedly spiritual, it does not define that everything holds a theistic ground. [Omenyo, Cephas N. "Essential aspects of African ecclesiology: the case of the African independentchurches." Pneuma 22, no. 1 (2000): 231-248.] [Joseph, Lucien L. "Toward a Black African Theological Anthropology and Ubuntu Ethics." Journal ofReligion and Theology 2 (2018): 16-30.]
In the setting of moral vision or theological consciences of African Christianity, God is the final guardian of the universal ethical order for the sole, vital tenacity of promoting humanity. Since humanity is the principal order, it is inclined to withstand God’s work which humanity itself is subsequently maintained. Moreover, humanity is the critical and most significant recipient of God’s action. Ethic’s function is, therefore, to evaluate a way of life centered on specific guided religious, theological, and ethical principles as disclosed by God. Since Christianity permeates every element and aspect of the African, there is no dichotomy between the secular and Christianity. [Ibid]
Christianity should be capable of bestowing an acceptable reaction to the human existence purpose and description of life in this world. The human encounters and the human existence purpose in Africa are fundamental to the community’s life and the Christianity ethos of such society. For Christianity orientation, the most critical aspects influencing the ethics system revolve around human life's objective. With this, prospect African communities outline and deliberate their way of living regarding what is or what is not satisfactory to them. Human encounters and obligations are refereed in light of this intent which does not change. From the conflict between human commitment and established a goal to comprehend it experientially and existentially ascend behavior values. These customs aid individuals and the community within it to maintain the objective of life in vision, to endeavor towards it, and to have prejudice with encountering their shortcomings in this strive.[Joseph, Lucien L. "Toward a Black African Theological Anthropology and Ubuntu Ethics." Journal ofReligion and Theology 2 (2018): 16-30.]
For Christianity in Africa, all moral principles and consciences must be addressed within maintaining human life and its force or power. Christianity provides deliberation and inclination to life, as it impacts individual choice and mutual pronouncements. Moreover, the...