Conspectus Volume 37

Abstract

In his article, “The Use of Translational English in Theological Compositions for More Effective Communication: Some Basic Considerations,” Ernst R. Wendland highlights the communicative difficulties that arise when theological literature is presented to non-first-language readers. The author offers translational English, an original or re-composed text more readily rendered in a non-Western language, as a strategic tool to address some of these difficulties. The topic of orality is explored further by the article, “Oral Theology in the African Church: An Examination of the Divine Attributes in the Song Yehowa by Suzzy and Matt” by Isaac Boaheng. The author stresses the value of oral material in the theological shaping of churches in Africa by analyzing a significant song by the Ghanaian duo Suzzy and Matt. While acknowledging the beauty and utility of oral theologies, Boaheng argues that these should always be weighed against the Scriptures in order to faithfully serve their various contexts. In his article, “The Rationale for Augustine’s Development of the Doctrine of Predestination,” Dumisani Member Ngobeni surveys the translated works of Saint Augustine to assess his influence on the theological development of the doctrine of predestination. Ngobeni especially considers Augustine’s exegetical approach to Romans and the influence of the Pelagian controversy, arguing that these two factors significantly shaped his theological thought. Next is the article, “Reconciliation in South Africa: Recent Contributions and the Part African Pentecostalism Can Play,” written by Bambo Miti. The author stresses the need for the religious sector to play a leading role in the socio-political rebuilding of South Africa. Miti suggests that African Pentecostalism has much potential as a transformative agent in post-Apartheid South Africa. In his article, “Maintaining an Evangelical Faith in the Face of a Decadent Culture of Democracy,” Kelebogile Thomas Resane identifies the pressures of constitutionalism and the influence of secularism as significant driving forces in the creation of a decadent culture in which God has been unsettled from public spaces. In light of the challenges faced by evangelicals in this context, primarily in the areas of church governance and family, Resane proffers a re-emphasis on three key doctrines, namely, the doctrine of the Trinity, human depravity, and a high view of the Bible. In the last article, “Which Way to Shalom? A Theological Exploration of the Yoruba and Western Foundations for Ethics and Development,” Wole Adgebile employs a comparative technique to compare Yoruba and Western views on ethics and well-being. By using the biblical idea of shalom as a measure, Adegbile argues that the Yoruba idea of àlàáfíà (peace) aligns more closely with this concept than Western views of well-being. Finally, the volume concludes with three book reviews. Lewis R. Polzin reviews Robert Falconer’s book, Embodied Afterlife: The Hope of an Immediate Resurrection, Ali Mati reviews The Holy Spirit in African Christianity, edited by David K. Ngaruiya and Rodney L. Reed, and Desmond Henry reviews Matthew Burden’s Who We Were Meant to Be: Rediscovering Our Identity as God’s Royal Priesthood.