Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in Africa
The study discussed Akan-Ewe Christological Constructs in Post-Missionary Christianity and Theology in Africa. The objective was to assess their capacity to provide the right frameworks for conceptualising the relevance and significance of Jesus and the gospel in Africa and his Christology. Using th...
Saved in:
| Main Author: | |
|---|---|
| Format: | Article |
| Language: | English |
| Published: |
Noyam Journals
2025-03-01
|
| Series: | E-Journal of Religious and Theological Studies |
| Subjects: | |
| Online Access: | https://noyam.org/wp-content/uploads/2025/03/ERATS20251135.pdf |
| Tags: |
Add Tag
No Tags, Be the first to tag this record!
|
| _version_ | 1849738144127123456 |
|---|---|
| author | Edward Agboada |
| author_facet | Edward Agboada |
| author_sort | Edward Agboada |
| collection | DOAJ |
| description | The study discussed Akan-Ewe Christological Constructs in Post-Missionary Christianity and Theology in Africa. The objective was to assess their capacity to provide the right frameworks for conceptualising the relevance and significance of Jesus and the gospel in Africa and his Christology. Using the ethnographic and phenomenological approaches, the study established that Akan-Ewe socioreligiocultures and spirituality provide a tapestry of frameworks that offer competitive alternatives to the Christological conceptualisation in post-missionary Christianity and Theology in Africa. The names Onyankopɔn, or Twereduampɔn and Mawu Sogbo Lisa, or Mawu Kitikata for instance, indicate how they conceive, or perceive God (Jesus) who is not a figure of imagination but the “Supreme Being”. He is the first of all, has no equals, the ultimate authority and power over all, and is held in the highest positions in sovereignty, knowledge, and goodness. He is infinitely powerful and superior. The study contributes to the decolonisation of the hegemony of Western/European (Missionary) Christian frameworks for Christianity and Theology in Africa and a search for alternatives that possess the capacity and competitiveness of epistemology or nomenclatures beyond the West/Europe. |
| format | Article |
| id | doaj-art-1189a7c307aa4ef8a049a3a163b95b37 |
| institution | DOAJ |
| issn | 2458-7338 |
| language | English |
| publishDate | 2025-03-01 |
| publisher | Noyam Journals |
| record_format | Article |
| series | E-Journal of Religious and Theological Studies |
| spelling | doaj-art-1189a7c307aa4ef8a049a3a163b95b372025-08-20T03:06:43ZengNoyam JournalsE-Journal of Religious and Theological Studies2458-73382025-03-01113 92104https://doi.org/10.38159/erats.20251135Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in AfricaEdward Agboada0https://orcid.org/0000-0002-4202-4903Department of Religious Studies, Kwame Nkrumah University of Science and Technology, Kumasi – Ghana.The study discussed Akan-Ewe Christological Constructs in Post-Missionary Christianity and Theology in Africa. The objective was to assess their capacity to provide the right frameworks for conceptualising the relevance and significance of Jesus and the gospel in Africa and his Christology. Using the ethnographic and phenomenological approaches, the study established that Akan-Ewe socioreligiocultures and spirituality provide a tapestry of frameworks that offer competitive alternatives to the Christological conceptualisation in post-missionary Christianity and Theology in Africa. The names Onyankopɔn, or Twereduampɔn and Mawu Sogbo Lisa, or Mawu Kitikata for instance, indicate how they conceive, or perceive God (Jesus) who is not a figure of imagination but the “Supreme Being”. He is the first of all, has no equals, the ultimate authority and power over all, and is held in the highest positions in sovereignty, knowledge, and goodness. He is infinitely powerful and superior. The study contributes to the decolonisation of the hegemony of Western/European (Missionary) Christian frameworks for Christianity and Theology in Africa and a search for alternatives that possess the capacity and competitiveness of epistemology or nomenclatures beyond the West/Europe.https://noyam.org/wp-content/uploads/2025/03/ERATS20251135.pdfakanewechristianitychristologyculture |
| spellingShingle | Edward Agboada Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in Africa E-Journal of Religious and Theological Studies akan ewe christianity christology culture |
| title | Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in Africa |
| title_full | Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in Africa |
| title_fullStr | Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in Africa |
| title_full_unstemmed | Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in Africa |
| title_short | Akan-Ewe Christological Constructs: Indigenous Christologies in Post-Missionary Christianity and Theology in Africa |
| title_sort | akan ewe christological constructs indigenous christologies in post missionary christianity and theology in africa |
| topic | akan ewe christianity christology culture |
| url | https://noyam.org/wp-content/uploads/2025/03/ERATS20251135.pdf |
| work_keys_str_mv | AT edwardagboada akanewechristologicalconstructsindigenouschristologiesinpostmissionarychristianityandtheologyinafrica |