The Volume speaks to us from the heart and engages the socio-political concerns in the Nigerian context through the lens of a theological approach. The author reflects historically the numerous consequences of the amalgamation of the ethnic groups of different orientations in Nigeria into one socio-political structure of the colonizers interests. This sociopolitical structure raises several questions than answers it pretends to offer the indigenous people. From a Nigerian point of view, the articles in this volume critically challenge the unjust formation of any nationhood in the Africa context. It points out how the sustenance of an unjust nation formation betrays the creed on which such a nation is established. “Truth conquers all” is the spirit with which this Volume is written. It is the truth that will set a nation like Nigeria free from the spirit of confusion and unperceived religio-socio-political syncretism. The awareness emanating from this volume suggests liberating steps from the unsuspicious colonial interests and the sustained feigned relationship with the colonizers which militate against the socio-political and economic growth, and theological orthodoxy of such a growing nation.
The Latin adage “Si vis pacem, para bellum” (if you want peace, prepare for war) is usually interpreted as ‘peace through strength.’ It expresses the idea that being armed and ready to fight in order to defend oneself is a viable way of keeping the peace. However, the truism of the adage is expressed by the author who argues for peace and sustainable development of Africa at large in the light of the Nigerian/Biafra struggle. He intellectually equips readers with memories of the past lest the mistakes of history be repeated. The author uses the power of the pen as a weapon mightier than the sword, to discuss the structures of peace in the African context. He weighs in a balance, the need for restructuring and the right for self-determination; the way to freedom and collective effort towards development. This volume contains articles that propose potential and functional solutions to the perennial challenges presently facing Nigeria as a country. Interestingly, the reflections recommend steps towards cordial reconciliation and the liberating spirit that would catalyze the restoration of an emerging nation (the Republic of Biafra). The volume further expands the ongoing ideas and thoughts on a variety of issues that offer roadmaps to the contextual problems of the indigenous people as well as the Christian Mission and evangelical witness. Furthermore, the author goes on to demonstrate that when dialogue is employed, peace makes its way in the hearts of the citizens, which ushers in the flourishing of good governance and economic growth. Hence, justice, equity, peace, equal rights and opportunity become the bedrock upon which every nation-state is supposed to be founded.
The increasing nature of conflicts and tensions in our contemporary society has challenged us to examine in this book reconciliation and violence from a missiological perspective and in the light of the Christian teaching and ministry of reconciliation. The book begins by relating the Church’s evangelizing mission to the ministry of reconciliation in the social realm, and thereafter discusses reconciliation in relation to elements of violence in the society, cultures and religions. It provides us with some basic arguments and reasons for language learning in human relations and shows how the abuse of words in our language of relationship in the social realm contributes to acts of violence and conflicts. It makes case for the “African Palaver” model as an emerging form of social reconciliation, and examines the role of the Church and of Christians in general as ambassadors of reconciliation in the social realm.
F.A. OBORJI, Christianity and Traditional Religions: Orientations for a Pastoral Approach, Leberit SRL Press, Rome 2009.This is a book, not only for experts and students of theology of religions but also for all those who work or live in those areas where traditional religions still condition the life of the people.
F.A. OBORJI, Teologia della missione: Storia e nuove sfide, Tipografia Leberit, Roma 2002.Questo libro presente una breve riflessione sull’evoluzione storica della teologia della missione quale scienza dell’educazione teologica. Lo scopo principale del libro è di fare una ricerca storica sui principali autori che hanno dato inizio a questo aspetto della scienza missiologica e di indicare le varie scuole di pensiero che si sono distinte in questo settore. Tuttavia, il libro cerca di indicare le vie per una ulteriore riflessione sulle tematiche principali di attualità proprie della teologia missionaria. Dunque, il libro non parla di tutta la missiologia ma è concentrato sullo sviluppo e sulle tematiche principali della teologia missionaria.
F.A. OBORJI, Towards a Christian Theology of African Religion: Issues of Interpretation and Mission, AMECEA Gaba Publications, Eldoret, Kenya 2005.Though, it is difficult to change one’s frame of mind or perception of the other people, once it is formed as is evident today in the past and present Western scholarship on Africa, nevertheless, the author of this book argues that a positive evaluation of African religion and culture could produce an immense contribution to the study and deepening of insights into African culture and life. It is for this reason that the author has devoted attention in the book discussing the universal dimension of ATR in relation to Christianity and the Western thought-pattern. This book helps to appreciate the central place of African religion and culture in the work of inculturation and in the creation of new cultural identity and language learning for mission in Africa today.
F.A. OBORJI, Concepts of Mission: The Evolution of Contemporary Missiology, Orbis Books, Maryknoll, New York 2006.The book embodies the contemporary missiology’s discourse on mission and globalization as well as the challenges coming from the missionary and theological perspectives of the Christianity from the global South. It sheds light on how a faith that is missionary in nature can be faithful to the Catholic heritage’s concern for unity while nurturing cross-fertilization from the many cultures in which it has grown and from the riches of other religious traditions among which it lives.
F.A. OBORJI, La teologia Africana e l’evangelizzazione, Tipografia Leberit, Roma 2004.
Queste pagine ci invitano ad apprezzare quanto i precedenti pardigmi hanno potuto fornire, per contribuire all’evangelizzazione dell’Africa; consentono di porre attenzione a quanto i Cristiani africani hanno da comunicare alla Chiesa-Famiglia universale; parlano della loro esperienza della grazia di Dio che opera nei loro contesti culturali socio-religiosi; parlano dei loro sforzi coraggiosi per interpretare i varis aspetti della fede crisiana partendo dallo loro prospettiva e dalla loro esperienza come popolo che è costretto a districarsi di fronte a crisi culturali molto profondo provocate dalla modernità, dall’instabilità socio-politica ed economica, dall’emarginazione, dalla povertà, dalle querre, dai disagi, dall’ingiustizia e da ogni sorta di umana sofferenza.
F.A. OBORJI, Trends in African Theology Since Vatican II: A Missiological Orientation, Leberit SRL Press, Rome 2005.In this book, one discovers immediately that the path of African theology is relatively easy! African theologians seek spontaneously a more universal Christian theology that will connect them and their people with the whole of humanity and the history of salvation. Thus, in the writings of the African theologians, one sees the effort to link the African ancestral world view with the history of salvation in Jesus Christ. They do this by reflecting on the Christian faith and exploring the universal dimensions of the African ancestral heritage – their origins in the One Supreme God. Africans in Diaspora, who for circumstances of history were up-rooted from their ancestral heritage, also seek spontaneously of a world that is founded on the Christian vision of the universal dimension of the Kingdom of God revealed in Jesus Christ. In whichever case, the theologians began to realize the strength the Africans could draw from their ancestral history, and wanted to construct a theology that would bridge the gap between their colonial past and their new found faith in Christianity.
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