Today, African women deserve respect. Her courage, endurance and adaptability make her an excepti... more Today, African women deserve respect. Her courage, endurance and adaptability make her an exceptional being. Who could argue that the Central African woman is not the busiest woman (at home and at work)? And yet, she has managed to jump on the social, social, political and economic issuesof her country. Even if the right to education is undoubtedly one of the rights that has most changed the image of Central African women and broken down stereotypes, despite the fact that she appears to be a driving force for change through her resource-generating activities, despite the fact that she is the only woman in the country who has the right to education, even though they are aware of their rights, the political arena seems to exclude them, despite the gender policy that is being experimented with on many occasions. Men are in the majority in positions of political responsibility, and women are striving to occupy a few political posts, notably through the principle of positive discrimination. To this end, the author makes a plea following an anthropological, cultural and theological survey,
We have become increasingly unaware of humiliation . And yet, it wreaks deep and lasting havoc on... more We have become increasingly unaware of humiliation . And yet, it wreaks deep and lasting havoc on our ability to recognize others. We should also recognize that humiliation is not incidental, but systemic. The widespread nature of humiliation in our world is linked to a number of factors: our formatting by the deficit model (the other is characterized by his or her deficiencies), our denial of our sense of lost meaning, our immersion in a world based on self-importance, our defenses against shame . The consequences are often dramatic: double marginalization, with its violence and death, and the shattering of their power to say and act. Even in our churches, humiliation exists. By facing Humiliation, what do Christians have to do?
" 24.Ne savez-vous pas que ceux qui courent dans le stade courent tous, mais qu'un seul remporte ... more " 24.Ne savez-vous pas que ceux qui courent dans le stade courent tous, mais qu'un seul remporte le prix ? Courez de manière à le remporter. 25 Tous ceux qui combattent s'imposent toutes espèces d'abstinences, et ils le font pour obtenir une couronne corruptible ; mais nous, faisons-le pour une couronne incorruptible. 26 Moi donc, je cours, non pas comme à l'aventure ; je frappe, non pas comme battant l'air. 27 Mais je traite durement mon corps et je le tiens assujetti, de peur d'être moi-même rejeté, après avoir prêché aux autres. ".
In African traditions, divine almightiness is, it seems, a crucial point in religions. God is oft... more In African traditions, divine almightiness is, it seems, a crucial point in religions. God is often seen as the supreme creator and supreme master of the universe. He is often associated with concepts such as life force, creation, fertility, and sometimes even with natural elements such as the sun, moon or earth. This implies that He is infinitely forceful and capable of bringing about whatever is in accordance with His will. However, contemporary theological commentators are increasingly interested in the concept of "God's weakness", a notion that challenges traditional conceptions of the omnipotence and invulnerability attributed to a " powerful God". So, can God be weaker?
C'est de la cosmogonie que découlent aujourd'hui la plupart des croyances qui régissent les socié... more C'est de la cosmogonie que découlent aujourd'hui la plupart des croyances qui régissent les sociétés africaines en général, et particulièrement en centrafrique. Les mythes cosmogoniques et les grands récits sur la Création qui se sont succédés à travers les époques offrent une explication satisfaisante aux sociétés qui les ont fondé, mais ils en reflètent également la culture et les croyances 2. Car si chaque société élabore sa compréhension de l'univers, elle le fait en fonction de ses spécificités et des interrogations propres sur le vécu de son peuple. Ainsi, la cosmogonie centrafricaine c'est l'univers d'où circule en chacun des flux vitaux et la façon dont on met en réseau ces flux, non seulement entre les humains, mais entre les humains et les objets, les objets et les plantes, les plantes et les animaux, les animaux et les rivières. Et donc c'est cette espèce de symbiose qui, au fond, permet à la vie de perdurer et de résister aux forces du mal 3. En effet, dans la cosmogonie centrafricaine, c'est en fin de compte l'homme qui dit Dieu et le sacré selon son bon vouloir. Aussi il s'agit d'en finir avec ces certitudes "absolues", sources de tant de fanatismes, d'exclusivismes, qui font tant de mal à l'homme. En outre, face à son angoisse existentielle, son étonnement et toutes les difficultés à maîtriser son environnement immédiat et lointain, le centrafricain, même étant chrétien, se pose certaines questions auxquelles cette cosmogonie truffée de diverses entités spirituelles tente d'apporter des réponses. C'est dans cette optique que notre analyse va nous permettre de réaliser que, dans la cosmogonie centrafricaine, tout est mythe et sens pour le centrafricain. Le sort
The resurrection of Jesus changes the face of death for all His people. Death is no longer a pris... more The resurrection of Jesus changes the face of death for all His people. Death is no longer a prison, but a passage into God's presence. Easter says you can put truth in a grave, but it won't stay there." (Clarence W.Hall)
RACISME EN OCCIDENT ET TRIBALISME EN AFRIQUE. LA FRATERNITÉ À L'ÉPREUVE DE LA NÉGATION DE L'AUTRE 1 : RELECTURE DE Gn 4.8-10, 2024
Cain's face had darkened in anger because he knew he had not behaved according to God's will. To ... more Cain's face had darkened in anger because he knew he had not behaved according to God's will. To be aware of his sin presupposes knowledge of what God had originally ordered regarding which sacrifices were suitable. Did his arrogance as the first-born prevent him from bartering the fruits of his field for an animal to be sacrificed from his brother's livestock? Sin was in Cain's heart, so he couldn't keep the door of sin closed. He let it open, and in so doing, the opportunity arose to act murderously towards his brother. His act was deliberate and unprovoked. It was first-degree murder. The brotherhood of civilization can only exist in the fact that we are our brother's keeper. By his act of murderous brotherly terrorism, Cain denied the very foundation on which civilized men can coexist in the world. His privileges to make the soil bear fruit are thus taken away from him. He becomes a fugitive from society, a vagabond who wanders ceaselessly from place to place. The word "fugitive" and the expression "whoever finds me" (v. 14) are evidence of Cain's responsibility and hatred against his brother, which turn into fear and self-pity.
AN ETHICAL QUESTION FOR CHURCHES IN AFRICA: SHOULD WE SERVE GOD OR MAMON? Mt 6.24, 2024
The Church was born from Christ's total gift for our salvation, not for profit. The essential mis... more The Church was born from Christ's total gift for our salvation, not for profit. The essential mission of the Church is to proclaim salvation to all people. It is extremely serious to misappropriate the Church's mission for profit. The Prophetic function of the Church also includes the denunciation of evils and injustices, but the works of Mammon such as hijackings, swindles and illicit enrichment within Christian communities. In fact, throughout the Church in Africa, the Christian members are often at loggerheads with the religious authorities over questions of money or Christian ethics, whereas the Church must bear witness through the life of its communities. The Church's teaching provides what people need, and how the social conscience of Christians can be developed in its light.
SERVIR DIEU OU MAMON ? UNE QUESTION ETHIQUE AUX EGLISES D'AFRIQUE : Lecture de Mt 6.24, 2024
Rather than choosing between two "treasures", the choice is between God and money, literally Mam... more Rather than choosing between two "treasures", the choice is between God and money, literally Mammon. But isn`t relying on God`s "treasures" alone exposing us to the incessant anxiety of tomorrow? Similarly, the question on everyone`s mind is this: Are serving God and money not compatible?
Le christianisme africain et les défis de la diversité culturelle : une préoccupation théologique récente, 2024
Cultural pluralism is the very essence of identity in Africa. In other words, each ethnic group h... more Cultural pluralism is the very essence of identity in Africa. In other words, each ethnic group has the right to maintain and promote its own culture and values. However, today's societies are faced with the difficulty of organizing living together on the basis of diverse origins, cultures and religions. Indeed, concerns are constantly expressed about cultural and religious diversity in Africa. It should also be noted that the notion of multiculturalism has become a repellent from which simplistic solutions can be found to all social conflicts. But there are certain questions that still nag at the back of our minds: How should Christianity in Africa take part in the collective debate on the issue of cultural diversity? How can it really contribute to the notion of multiculturalism to avoid community, ethnic or tribal tensions?
Revitaliser la « communion fraternelle » au sein des églises africaines pour rebâtir le « vivre e... more Revitaliser la « communion fraternelle » au sein des églises africaines pour rebâtir le « vivre ensemble » citoyen.
Jesus' question, "Who am I for you?" calls for introspection and leads us to another personal que... more Jesus' question, "Who am I for you?" calls for introspection and leads us to another personal question, "Am I a God-fearer or a follower of Jesus Christ? It's a vital question for every African Christian, who needs to question himself or herself. It is neither just about a new title for Jesus, an Africa-specific title, nor even an Africa metaphor used for Christ. It is about an understanding of Christology and consequently an understanding of soteriology. Africa still needs to search for a Christology explaining the redemptive work of Christ. Until then we all worship God and call upon him in imperfect language. This is the perspective that this article aims to open up on the question of religious belief or Christian faith in Africa.
"FEMME, VOICI TON FILS (…) VOICI TA MERE ": LA RÉSONANCE D'UNE PAROLE TESTAMENTAIRE AVEC LA PARENTALITÉ 1 AFRICAINE 2 . Lecture comparative de Jean 19.26-27, 2023
What significance should we attribute to the third word of Jesus on the cross: "Woman, behold you... more What significance should we attribute to the third word of Jesus on the cross: "Woman, behold your son (...) Behold your mother. (Jn 19:26, 27)? What meaning should we give to this word from the cross? I will try to answer these two questions, which resonate with another meaning, from my insights as an African biblical scholar. Jesus' address to his mother: "Woman, this is your son" and then to the "disciple he loved": You can also understand this scene in this way, but I think that there is another resonance that echoes in the African tradition and that motivates me to make another reading: a comparative reading. It is the act of entrusting a loved one to others to take care of him or her or the act of entrustment. This form of care is often revealed when one is about to leave this world (die). In this way, the word is the most appropriate way to transmit one's last will and testament in the presence of a few carefully selected witnesses. In other words, a dying person's last wish, in his or her final hours, is considered a verbal will.
LE MENSONGE DANS L'EGLISE COMME RHETORIQUE DE MANIPULATIONS ET SEDUCTIONS ACTES 5,1-, 2022
Do love and respect for the gospel truth still dictate biblical teachings in the churches today? ... more Do love and respect for the gospel truth still dictate biblical teachings in the churches today? Some people ask this question because it is ostensibly noticed that the word of God is falsely taught, especially when these teachings take another turn and make people lose the notion of salvation, making them confused and making them lose all desire to probe the Scriptures and specially to apply them. And if there is a trace of truth, it is often manipulated through a bait of gain, money wrapped in a few lies. Far from being well informed like the Christians of Berea who, not being naïve, always sought to check whether what was taught to them was in conformity with the Word of God (Acts 17:10-11), most Christians today are inclined to listen to a rhetoric that is intended to be manipulative, which plays on their emotions related to the circumstances. In this context, marked by the war of prophecies between true and false prophets, where visions contain promises that betray God's plan for humanity, the account of Ananias and Sapphira (Acts 5:1-11) which serves as a medium for reflection leads us to reflect on what lies are in the churches.
LE DISCOURS DE MILET: LANGAGE SYMBOLIQUE ET SAGESSE AFRICAINE. APPROCHE EXEGETIQUE DE ACTES 20.17-37
"La lecture des Actes 20.17-37 laisse apparaître que le discours tenu à Milet est à la fois parol... more "La lecture des Actes 20.17-37 laisse apparaître que le discours tenu à Milet est à la fois parole de sagesse et langage testamentaire. L’usage de style direct revêt une forme oratoire qui est la même que celle de l’oralité africaine. Les sociétés africaines, dans leur diversité, considérant la parole, le bien dire, comme un élément fondamental de la transmission de la sagesse, pourraient en trouver un écho parfait. Composée d’une succession de sentences et d’exhortations disparates, la parole de l’orateur renferme une valeur, un conseil, donc, un comportement à adopter face à une situation donnée d’où l’importance de les savoir décortiqué. Il est à constater que l’auteur des Actes présente un personnage qui excelle dans l’art oratoire. Derrière le discours, on devine que la figure de l’orateur repose sur la conviction qu’il a eu le temps d’accumuler plus de connaissances et d’expériences. En Afrique, une telle figure renvoie à celle d’un vieillard. Car, la vieillesse est conçue comme le symbole de la sagesse. Gardien des coutumes et détenteur de la science des ancêtres, le vieillard appartient au sacré et est doté du pouvoir de la parole sacrée..." (extrait de l'introduction..)
C'est l'avant-goût d'une étude comparée d'exégèse et d'anthropologie africaine. L'approche de l'auteur nous fait remarquer, à la fin de cet ouvrage, que l'exégèse biblique est aussi un outil pouvant nous permettre d'aller au fond de nos cultures pour explorer certaines valeurs, des "pierres d'attente" afin de nourrir notre foi de manière contextualisée.
LE DISCOURS DE MILET: LANGAGE SYMBOLIQUE ET SAGESSE AFRICAINE. APPROCHE EXEGETIQUE DES ACTES 20.17-37
Les traditions orales africaines, dans leur diversité, considérant la parole et le bien dire comm... more Les traditions orales africaines, dans leur diversité, considérant la parole et le bien dire comme un élément fondamental de la transmission de la sagesse, peuvent en effet trouver un écho parfait dans les actes 20 : 17-37. Composé d’une succession de sentences et d’exhortations disparates, le discours de l’apôtre Paul aux « anciens d’Éphèse » à Milet renferme une valeur, un conseil, donc un comportement à adopter face à une situation donnée. Ainsi, l’auteur propose une nouvelle approche exégétique et contextualisée des actes 20 : 17-37, mettant l’accent sur la corrélation entre le discours de Paul et l’oralité africaine. Le but de cette étude est d’essayer de savoir ce que l’on peut retenir d’un tel discours, du point de vue africain.
LA NAISSANCE DU CHRIST SAUVEUR : CONTROVERSES ET OPPOSITIONS AU SEIN D'UNE HUMANITÉ VICIÉE: RELECTURE DE LUC 2.1-7, 2019
The narrative of Luke 2.1-7 tells the traditional story of the birth of Jesus, but beyond the nar... more The narrative of Luke 2.1-7 tells the traditional story of the birth of Jesus, but beyond the narrative, it provides us with another framework for reflection. We are witnessing the fulfillement of the promise made to Mary, but in a setting riddled with controversy. With the birth of Christ the Savior, it is a second creation, a fact whose consequences will both reveal a flawed humanity and prepare a meeting between God and men in a turbulent atmosphere.
Today, African women deserve respect. Her courage, endurance and adaptability make her an excepti... more Today, African women deserve respect. Her courage, endurance and adaptability make her an exceptional being. Who could argue that the Central African woman is not the busiest woman (at home and at work)? And yet, she has managed to jump on the social, social, political and economic issuesof her country. Even if the right to education is undoubtedly one of the rights that has most changed the image of Central African women and broken down stereotypes, despite the fact that she appears to be a driving force for change through her resource-generating activities, despite the fact that she is the only woman in the country who has the right to education, even though they are aware of their rights, the political arena seems to exclude them, despite the gender policy that is being experimented with on many occasions. Men are in the majority in positions of political responsibility, and women are striving to occupy a few political posts, notably through the principle of positive discrimination. To this end, the author makes a plea following an anthropological, cultural and theological survey,
We have become increasingly unaware of humiliation . And yet, it wreaks deep and lasting havoc on... more We have become increasingly unaware of humiliation . And yet, it wreaks deep and lasting havoc on our ability to recognize others. We should also recognize that humiliation is not incidental, but systemic. The widespread nature of humiliation in our world is linked to a number of factors: our formatting by the deficit model (the other is characterized by his or her deficiencies), our denial of our sense of lost meaning, our immersion in a world based on self-importance, our defenses against shame . The consequences are often dramatic: double marginalization, with its violence and death, and the shattering of their power to say and act. Even in our churches, humiliation exists. By facing Humiliation, what do Christians have to do?
" 24.Ne savez-vous pas que ceux qui courent dans le stade courent tous, mais qu'un seul remporte ... more " 24.Ne savez-vous pas que ceux qui courent dans le stade courent tous, mais qu'un seul remporte le prix ? Courez de manière à le remporter. 25 Tous ceux qui combattent s'imposent toutes espèces d'abstinences, et ils le font pour obtenir une couronne corruptible ; mais nous, faisons-le pour une couronne incorruptible. 26 Moi donc, je cours, non pas comme à l'aventure ; je frappe, non pas comme battant l'air. 27 Mais je traite durement mon corps et je le tiens assujetti, de peur d'être moi-même rejeté, après avoir prêché aux autres. ".
In African traditions, divine almightiness is, it seems, a crucial point in religions. God is oft... more In African traditions, divine almightiness is, it seems, a crucial point in religions. God is often seen as the supreme creator and supreme master of the universe. He is often associated with concepts such as life force, creation, fertility, and sometimes even with natural elements such as the sun, moon or earth. This implies that He is infinitely forceful and capable of bringing about whatever is in accordance with His will. However, contemporary theological commentators are increasingly interested in the concept of "God's weakness", a notion that challenges traditional conceptions of the omnipotence and invulnerability attributed to a " powerful God". So, can God be weaker?
C'est de la cosmogonie que découlent aujourd'hui la plupart des croyances qui régissent les socié... more C'est de la cosmogonie que découlent aujourd'hui la plupart des croyances qui régissent les sociétés africaines en général, et particulièrement en centrafrique. Les mythes cosmogoniques et les grands récits sur la Création qui se sont succédés à travers les époques offrent une explication satisfaisante aux sociétés qui les ont fondé, mais ils en reflètent également la culture et les croyances 2. Car si chaque société élabore sa compréhension de l'univers, elle le fait en fonction de ses spécificités et des interrogations propres sur le vécu de son peuple. Ainsi, la cosmogonie centrafricaine c'est l'univers d'où circule en chacun des flux vitaux et la façon dont on met en réseau ces flux, non seulement entre les humains, mais entre les humains et les objets, les objets et les plantes, les plantes et les animaux, les animaux et les rivières. Et donc c'est cette espèce de symbiose qui, au fond, permet à la vie de perdurer et de résister aux forces du mal 3. En effet, dans la cosmogonie centrafricaine, c'est en fin de compte l'homme qui dit Dieu et le sacré selon son bon vouloir. Aussi il s'agit d'en finir avec ces certitudes "absolues", sources de tant de fanatismes, d'exclusivismes, qui font tant de mal à l'homme. En outre, face à son angoisse existentielle, son étonnement et toutes les difficultés à maîtriser son environnement immédiat et lointain, le centrafricain, même étant chrétien, se pose certaines questions auxquelles cette cosmogonie truffée de diverses entités spirituelles tente d'apporter des réponses. C'est dans cette optique que notre analyse va nous permettre de réaliser que, dans la cosmogonie centrafricaine, tout est mythe et sens pour le centrafricain. Le sort
The resurrection of Jesus changes the face of death for all His people. Death is no longer a pris... more The resurrection of Jesus changes the face of death for all His people. Death is no longer a prison, but a passage into God's presence. Easter says you can put truth in a grave, but it won't stay there." (Clarence W.Hall)
RACISME EN OCCIDENT ET TRIBALISME EN AFRIQUE. LA FRATERNITÉ À L'ÉPREUVE DE LA NÉGATION DE L'AUTRE 1 : RELECTURE DE Gn 4.8-10, 2024
Cain's face had darkened in anger because he knew he had not behaved according to God's will. To ... more Cain's face had darkened in anger because he knew he had not behaved according to God's will. To be aware of his sin presupposes knowledge of what God had originally ordered regarding which sacrifices were suitable. Did his arrogance as the first-born prevent him from bartering the fruits of his field for an animal to be sacrificed from his brother's livestock? Sin was in Cain's heart, so he couldn't keep the door of sin closed. He let it open, and in so doing, the opportunity arose to act murderously towards his brother. His act was deliberate and unprovoked. It was first-degree murder. The brotherhood of civilization can only exist in the fact that we are our brother's keeper. By his act of murderous brotherly terrorism, Cain denied the very foundation on which civilized men can coexist in the world. His privileges to make the soil bear fruit are thus taken away from him. He becomes a fugitive from society, a vagabond who wanders ceaselessly from place to place. The word "fugitive" and the expression "whoever finds me" (v. 14) are evidence of Cain's responsibility and hatred against his brother, which turn into fear and self-pity.
AN ETHICAL QUESTION FOR CHURCHES IN AFRICA: SHOULD WE SERVE GOD OR MAMON? Mt 6.24, 2024
The Church was born from Christ's total gift for our salvation, not for profit. The essential mis... more The Church was born from Christ's total gift for our salvation, not for profit. The essential mission of the Church is to proclaim salvation to all people. It is extremely serious to misappropriate the Church's mission for profit. The Prophetic function of the Church also includes the denunciation of evils and injustices, but the works of Mammon such as hijackings, swindles and illicit enrichment within Christian communities. In fact, throughout the Church in Africa, the Christian members are often at loggerheads with the religious authorities over questions of money or Christian ethics, whereas the Church must bear witness through the life of its communities. The Church's teaching provides what people need, and how the social conscience of Christians can be developed in its light.
SERVIR DIEU OU MAMON ? UNE QUESTION ETHIQUE AUX EGLISES D'AFRIQUE : Lecture de Mt 6.24, 2024
Rather than choosing between two "treasures", the choice is between God and money, literally Mam... more Rather than choosing between two "treasures", the choice is between God and money, literally Mammon. But isn`t relying on God`s "treasures" alone exposing us to the incessant anxiety of tomorrow? Similarly, the question on everyone`s mind is this: Are serving God and money not compatible?
Le christianisme africain et les défis de la diversité culturelle : une préoccupation théologique récente, 2024
Cultural pluralism is the very essence of identity in Africa. In other words, each ethnic group h... more Cultural pluralism is the very essence of identity in Africa. In other words, each ethnic group has the right to maintain and promote its own culture and values. However, today's societies are faced with the difficulty of organizing living together on the basis of diverse origins, cultures and religions. Indeed, concerns are constantly expressed about cultural and religious diversity in Africa. It should also be noted that the notion of multiculturalism has become a repellent from which simplistic solutions can be found to all social conflicts. But there are certain questions that still nag at the back of our minds: How should Christianity in Africa take part in the collective debate on the issue of cultural diversity? How can it really contribute to the notion of multiculturalism to avoid community, ethnic or tribal tensions?
Revitaliser la « communion fraternelle » au sein des églises africaines pour rebâtir le « vivre e... more Revitaliser la « communion fraternelle » au sein des églises africaines pour rebâtir le « vivre ensemble » citoyen.
Jesus' question, "Who am I for you?" calls for introspection and leads us to another personal que... more Jesus' question, "Who am I for you?" calls for introspection and leads us to another personal question, "Am I a God-fearer or a follower of Jesus Christ? It's a vital question for every African Christian, who needs to question himself or herself. It is neither just about a new title for Jesus, an Africa-specific title, nor even an Africa metaphor used for Christ. It is about an understanding of Christology and consequently an understanding of soteriology. Africa still needs to search for a Christology explaining the redemptive work of Christ. Until then we all worship God and call upon him in imperfect language. This is the perspective that this article aims to open up on the question of religious belief or Christian faith in Africa.
"FEMME, VOICI TON FILS (…) VOICI TA MERE ": LA RÉSONANCE D'UNE PAROLE TESTAMENTAIRE AVEC LA PARENTALITÉ 1 AFRICAINE 2 . Lecture comparative de Jean 19.26-27, 2023
What significance should we attribute to the third word of Jesus on the cross: "Woman, behold you... more What significance should we attribute to the third word of Jesus on the cross: "Woman, behold your son (...) Behold your mother. (Jn 19:26, 27)? What meaning should we give to this word from the cross? I will try to answer these two questions, which resonate with another meaning, from my insights as an African biblical scholar. Jesus' address to his mother: "Woman, this is your son" and then to the "disciple he loved": You can also understand this scene in this way, but I think that there is another resonance that echoes in the African tradition and that motivates me to make another reading: a comparative reading. It is the act of entrusting a loved one to others to take care of him or her or the act of entrustment. This form of care is often revealed when one is about to leave this world (die). In this way, the word is the most appropriate way to transmit one's last will and testament in the presence of a few carefully selected witnesses. In other words, a dying person's last wish, in his or her final hours, is considered a verbal will.
LE MENSONGE DANS L'EGLISE COMME RHETORIQUE DE MANIPULATIONS ET SEDUCTIONS ACTES 5,1-, 2022
Do love and respect for the gospel truth still dictate biblical teachings in the churches today? ... more Do love and respect for the gospel truth still dictate biblical teachings in the churches today? Some people ask this question because it is ostensibly noticed that the word of God is falsely taught, especially when these teachings take another turn and make people lose the notion of salvation, making them confused and making them lose all desire to probe the Scriptures and specially to apply them. And if there is a trace of truth, it is often manipulated through a bait of gain, money wrapped in a few lies. Far from being well informed like the Christians of Berea who, not being naïve, always sought to check whether what was taught to them was in conformity with the Word of God (Acts 17:10-11), most Christians today are inclined to listen to a rhetoric that is intended to be manipulative, which plays on their emotions related to the circumstances. In this context, marked by the war of prophecies between true and false prophets, where visions contain promises that betray God's plan for humanity, the account of Ananias and Sapphira (Acts 5:1-11) which serves as a medium for reflection leads us to reflect on what lies are in the churches.
LE DISCOURS DE MILET: LANGAGE SYMBOLIQUE ET SAGESSE AFRICAINE. APPROCHE EXEGETIQUE DE ACTES 20.17-37
"La lecture des Actes 20.17-37 laisse apparaître que le discours tenu à Milet est à la fois parol... more "La lecture des Actes 20.17-37 laisse apparaître que le discours tenu à Milet est à la fois parole de sagesse et langage testamentaire. L’usage de style direct revêt une forme oratoire qui est la même que celle de l’oralité africaine. Les sociétés africaines, dans leur diversité, considérant la parole, le bien dire, comme un élément fondamental de la transmission de la sagesse, pourraient en trouver un écho parfait. Composée d’une succession de sentences et d’exhortations disparates, la parole de l’orateur renferme une valeur, un conseil, donc, un comportement à adopter face à une situation donnée d’où l’importance de les savoir décortiqué. Il est à constater que l’auteur des Actes présente un personnage qui excelle dans l’art oratoire. Derrière le discours, on devine que la figure de l’orateur repose sur la conviction qu’il a eu le temps d’accumuler plus de connaissances et d’expériences. En Afrique, une telle figure renvoie à celle d’un vieillard. Car, la vieillesse est conçue comme le symbole de la sagesse. Gardien des coutumes et détenteur de la science des ancêtres, le vieillard appartient au sacré et est doté du pouvoir de la parole sacrée..." (extrait de l'introduction..)
C'est l'avant-goût d'une étude comparée d'exégèse et d'anthropologie africaine. L'approche de l'auteur nous fait remarquer, à la fin de cet ouvrage, que l'exégèse biblique est aussi un outil pouvant nous permettre d'aller au fond de nos cultures pour explorer certaines valeurs, des "pierres d'attente" afin de nourrir notre foi de manière contextualisée.
LE DISCOURS DE MILET: LANGAGE SYMBOLIQUE ET SAGESSE AFRICAINE. APPROCHE EXEGETIQUE DES ACTES 20.17-37
Les traditions orales africaines, dans leur diversité, considérant la parole et le bien dire comm... more Les traditions orales africaines, dans leur diversité, considérant la parole et le bien dire comme un élément fondamental de la transmission de la sagesse, peuvent en effet trouver un écho parfait dans les actes 20 : 17-37. Composé d’une succession de sentences et d’exhortations disparates, le discours de l’apôtre Paul aux « anciens d’Éphèse » à Milet renferme une valeur, un conseil, donc un comportement à adopter face à une situation donnée. Ainsi, l’auteur propose une nouvelle approche exégétique et contextualisée des actes 20 : 17-37, mettant l’accent sur la corrélation entre le discours de Paul et l’oralité africaine. Le but de cette étude est d’essayer de savoir ce que l’on peut retenir d’un tel discours, du point de vue africain.
LA NAISSANCE DU CHRIST SAUVEUR : CONTROVERSES ET OPPOSITIONS AU SEIN D'UNE HUMANITÉ VICIÉE: RELECTURE DE LUC 2.1-7, 2019
The narrative of Luke 2.1-7 tells the traditional story of the birth of Jesus, but beyond the nar... more The narrative of Luke 2.1-7 tells the traditional story of the birth of Jesus, but beyond the narrative, it provides us with another framework for reflection. We are witnessing the fulfillement of the promise made to Mary, but in a setting riddled with controversy. With the birth of Christ the Savior, it is a second creation, a fact whose consequences will both reveal a flawed humanity and prepare a meeting between God and men in a turbulent atmosphere.
DÉFIS DES ÉGLISES AFRICAINES DANS L'ESPACE PUBLIC: PRENDRE LA PAROLE OU ÉLUDER LA PAROLE?, 2019
This article addresses issues related to the power of leaders' words of religious denominations i... more This article addresses issues related to the power of leaders' words of religious denominations in Africa. The purpose is to answer the following fundamental questions: on what subjects and to what extent, indeed, should African Church and its leaders possibly have room for public speech? Does African Church own a floor for legitimacy to speak in the public and for what reason? Should the Church preach only the Gospel and avoid speaking of non-religious matters, such as politics to the public? What challenges do African Church leaders actually face when they dare denounce maltreatment of their peoples? Bearing in mind the Church challenges, how much more tactfully and wisely should Church leaders behave in delivering their speeches to the public? Furthermore, given that Africa is a continent rich in oral civilization, what specific words should the Church leaders use to talk to African societies about their problems? On which ground, definitely, could African Church authorities stand, for the legitimacy of their words to the public, and how should the Church assume responsibility of its words, so as not to tarnish the overall image that African societies have of it? Finally, the key question African Christians should ask is, "how should African Christians express themselves in their societies?" Two approaches were applied to answer those questions. The first is biblical readings to analyze the weight of the Word of God in speech. The second is biblical analysis and interpretation, to emphasize that, the role of the Church is not merely delivering sermons, but publically engage people in action, by applying the Word, for their liberation from any oppression. Therefore, to alleviate the challenges Christ's Church of Africa faces, its leaders should embark on socio-political debate instead of eluding it. That will be the best way to remove "aphasia" on public politico-societal issues 1. Localisation de la question de l'espace public dans son contexte Sur quels sujets et dans quelle mesure la parole de l'Église africaine et de ses responsables est-elle requise ou même possible dans l'espace public? L'Eglise africaine at -elle une légitimité à prendre la parole dans l'espace public et dans quel but doit-elle la prendre? Doit-elle se mettre uniquement au service de l'Évangile et éviter de prendre la parole dans l'espace public ? Telles sont les questions récurrentes qui se posent et requièrent nécessairement une réflexion. Car, il faut noter que l'espace public des sociétés africaines a toujours été un «
THE CHURCH DISCIPLINE: PRACTICAL IMPLICATION FOR THE CHURCH LIFE, 2023
This brief paper is to aid our understanding of what church discipline is and to delimit how we a... more This brief paper is to aid our understanding of what church discipline is and to delimit how we are to practice it at the local church level.
The subject of "church discipline" is often a neglected and misunderstood one. Many times when churches "act" on this matter, they do so in haste with little or no preparation. Consequently, many times disruption is done and brothers and sisters are angry against the church acting in this realm. That means, there is great misunderstanding of the meaning, purpose and nature of church discipline. Many see church discipline as condemning and excommunicating rather than lovingly restoring the wayward back into fellowship with believers.
Does all authority come from God? What are we to understand by this? Some leaders often rely on t... more Does all authority come from God? What are we to understand by this? Some leaders often rely on this part of the text Rom 13:1-7:"For all authority comes from God" to affirm that it is God who granted them with power and people have to owe them blind obedience. What does it really mean? Can we say for real that the Word of God praises political or religious power without any other form of trial? By saying that "there is authority only by God and those that exist are established by him" (Rom 13:1), does the apostle defend the idea that all powers come from God? Does he call Christians to obey any authority? Does Jesus see things as Paul says? What was his attitude towards the civil and religious authorities of his time? These questions lead me to three axes: First, it is essential to see the historical context in which the Apostle Paul wrote this text. Second, what authority Paul wants to speak about it. Third, the Bible teaches us that all authority comes from God. So, do all even the most despotic authorities come from God? This study helps us to understand why most of African political and religious leaders maintain a stronghold on power and long-serving leadership across the continent. It seems also important to examine the perception of leadership by the masses. In Africa, if we think that the politician is the only one obsessed with power, it is a mistake. The religious leader is no less. The accession to the leadership of a Christian community is a daily obsession of some pastors. The thirst for power does not only concern pastors; the laity are not left out. Having a position in the hierarchy of the Church or a theological institution is not only social mobility, but also an ascent to glory and honor. Finally, ecclesial weight cannot be established according to the depth of faith or spiritual maturity, but rather according to the title one bears. But, Paul's verse to the Romans is a real explosive. "All power comes from God" must be understood: "No power is based on itself". Where political power is in the illusion of a selffoundation, sacralizes itself and finally comes to idolize itself, the Christian opposes an "absolute transcendence": God. All power rests on an authority that transcends, precedes and founds it.
CELEBRER LE NOUVEL AN EN AFRIQUE: ENTRE TRADITIONS ET FOI CHRETIENNE, 2021
Célébrer le Nouvel An en Afrique, notamment en Afrique Centrale 2 , est souvent empreinte de nomb... more Célébrer le Nouvel An en Afrique, notamment en Afrique Centrale 2 , est souvent empreinte de nombreuses symboliques autour de la fraternité et la purification du corps et d'esprit. C'est l'occasion de se situer de façon très forte par rapport aux us et coutumes et d'affirmer sa foi aux dieux. Le passage d'une année à une autre est un rituel renvoyant ainsi l'africain à un rendezvous avec les divinités. C'est pourquoi, l'entrée dans une nouvelle année est placée sous le signe de restauration, de réparation, de réconciliation, de conjuration de malédiction sous toutes ses formes, mais aussi de ruptures avec les mauvaises habitudes. C'est une forme cultuelle qui règle la plupart du temps la vie sociale, politique, et même économique d'un pays. Pour l'Africain, le pardon et la réconciliation font partie de la trame de l'existence humaine 3 .
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Papers by jimi ZACKA
The brotherhood of civilization can only exist in the fact that we are our brother's keeper. By his act of murderous brotherly terrorism, Cain denied the very foundation on which civilized men can coexist in the world. His privileges to make the soil bear fruit are thus taken away from him. He becomes a fugitive from society, a vagabond who wanders ceaselessly from place to place. The word "fugitive" and the expression "whoever finds me" (v. 14) are evidence of Cain's responsibility and hatred against his brother, which turn into fear and self-pity.
But isn`t relying on God`s "treasures" alone exposing us to the incessant anxiety of tomorrow?
Similarly, the question on everyone`s mind is this: Are serving God and money not compatible?
This is the perspective that this article aims to open up on the question of religious belief or Christian faith in Africa.
In this context, marked by the war of prophecies between true and false prophets, where visions contain promises that betray God's plan for humanity, the account of Ananias and Sapphira (Acts 5:1-11) which serves as a medium for reflection leads us to reflect on what lies are in the churches.
Il est à constater que l’auteur des Actes présente un personnage qui excelle dans l’art oratoire. Derrière le discours, on devine que la figure de l’orateur repose sur la conviction qu’il a eu le temps d’accumuler plus de connaissances et d’expériences. En Afrique, une telle figure renvoie à celle d’un vieillard. Car, la vieillesse est conçue comme le symbole de la sagesse. Gardien des coutumes et détenteur de la science des ancêtres, le vieillard appartient au sacré et est doté du pouvoir de la parole sacrée..." (extrait de l'introduction..)
C'est l'avant-goût d'une étude comparée d'exégèse et d'anthropologie africaine. L'approche de l'auteur nous fait remarquer, à la fin de cet ouvrage, que l'exégèse biblique est aussi un outil pouvant nous permettre d'aller au fond de nos cultures pour explorer certaines valeurs, des "pierres d'attente" afin de nourrir notre foi de manière contextualisée.
The brotherhood of civilization can only exist in the fact that we are our brother's keeper. By his act of murderous brotherly terrorism, Cain denied the very foundation on which civilized men can coexist in the world. His privileges to make the soil bear fruit are thus taken away from him. He becomes a fugitive from society, a vagabond who wanders ceaselessly from place to place. The word "fugitive" and the expression "whoever finds me" (v. 14) are evidence of Cain's responsibility and hatred against his brother, which turn into fear and self-pity.
But isn`t relying on God`s "treasures" alone exposing us to the incessant anxiety of tomorrow?
Similarly, the question on everyone`s mind is this: Are serving God and money not compatible?
This is the perspective that this article aims to open up on the question of religious belief or Christian faith in Africa.
In this context, marked by the war of prophecies between true and false prophets, where visions contain promises that betray God's plan for humanity, the account of Ananias and Sapphira (Acts 5:1-11) which serves as a medium for reflection leads us to reflect on what lies are in the churches.
Il est à constater que l’auteur des Actes présente un personnage qui excelle dans l’art oratoire. Derrière le discours, on devine que la figure de l’orateur repose sur la conviction qu’il a eu le temps d’accumuler plus de connaissances et d’expériences. En Afrique, une telle figure renvoie à celle d’un vieillard. Car, la vieillesse est conçue comme le symbole de la sagesse. Gardien des coutumes et détenteur de la science des ancêtres, le vieillard appartient au sacré et est doté du pouvoir de la parole sacrée..." (extrait de l'introduction..)
C'est l'avant-goût d'une étude comparée d'exégèse et d'anthropologie africaine. L'approche de l'auteur nous fait remarquer, à la fin de cet ouvrage, que l'exégèse biblique est aussi un outil pouvant nous permettre d'aller au fond de nos cultures pour explorer certaines valeurs, des "pierres d'attente" afin de nourrir notre foi de manière contextualisée.
The subject of "church discipline" is often a neglected and misunderstood one. Many times when churches "act" on this matter, they do so in haste with little or no preparation. Consequently, many times disruption is done and brothers and sisters are angry against the church acting in this realm. That means, there is great misunderstanding of the meaning, purpose and nature of church discipline. Many see church discipline as condemning and excommunicating rather than lovingly restoring the wayward back into fellowship with believers.