Five topics are addressed in this dissertation: culture, inculturation, Christianity, African/Igbo Traditional Religion, and interreligious dialogue. Thus, there are five chapters including the evaluation and conclusion. The introduction identifies and briefly presents the major focus of the dissertation. It also states the motivating factor of the dissertation: reshaping the theology and praxis of inculturation through interreligious dialogue between the Church and Igbo Traditional Religion. Furthermore, the Igbo cultural context, which forms the focus of this research, is the source of the methodology employed in the reshaping process. The scope of the dissertation and its outcome are discussed, and issues related to dialogue/inculturation explored.
the moral and social lives of the people. They intervene during epidemics and sicknesses to save their families and maintain their lineage.
96 Iwuchukwu, “Outside de jure Religious Pluralism,” 239.
Some salient literatures are reviewed to clarify issues concerning whether the early European missionaries employed inadequate methods of evangelization in Igboland or not. This leads to suggestions made to provoke further reflections on certain Igbo traditional religious practices for future theological inquiries. The introductory part concludes with the synopses of the chapters of the dissertation in sequential order.
Chapter 1 focuses on the theology and praxis of inculturation from the Igbo cultural perspective. It began by tracing the development and meaning of the theology of inculturation within the Church in Igboland. This chapter also re-examines the argument that genuine inculturation and interreligious dialogue were not adequately introduced in the Igbo Church. The Igbo myth of origin is briefly traced and the Igbo worldview and belief system examined from before the encounter with Christianity. The meaning of culture is further explained for proper understanding which gives way to the various definitions of inculturation. This is followed by an outline of the terms associated with culture and inculturation. The need to reaffirm African traditional religion is emphasized leading to tracing how Igbo Traditional Religion was practiced before the colonial times. Hence, the historical process of the advent of Christianity in Igboland is explored which culminates in the cold encounter with Igbo Traditional Teligion. Thus, Igbo response to the theology and praxis of inculturation has not been an encouraging one. The method of evangelization used by the early European missionaries which proved ineffective owing to lack of interreligious dialogue is reviewed, revealing the need for reshaping this method. The missionaries encountered language difficulties and used foreign names in baptizing the converts.
They also bought slaves who were kept in new Christian villages. This method of building Christian villages and buying of slaves proved very expensive while the use of the school became
a viable option. The need to convert upper class is emphasized while the challenges of Igbo polygamous marriage form the major issues discussed in this chapter.
Chapter 2 discusses the World Council of Churches, Pope Paul VI’s Ecclesiam Suam, the Second Vatican Council and the post-conciliar documents that deal with religious plurality—
specifically, the documents dealing with aspects of the relationship between the Church and non-Christian religions. The most important document for this discussion is Nostra Aetate, followed by Dignitatis Humanae and Ad Gentes. Some other Council documents that address religious inclusivity are reviewed: Lumen Gentium, Sacrosanctum Concilium, and Gaudium et Spes. The Council’s position on salvation outside Christianity is critically examined and interreligious dialogue is defined. Post conciliar documents on the difficulties as well as the fruits of inculturation and interreligious dialogue are also reviewed with a brief outline of the position of Dominus Iesus.
Chapter 3 presents the major idea this dissertation intends to communicate: reshaping the theology and praxis of inculturation through interreligious dialogue. The emphasis here is on reshaping the theological method employed by the early missionaries to Igboland. This leads to exploring the theology and praxis of inculturation in Igbo cultural perspective. A review of Sacrosanctum Concilium is made as the foundation of liturgical renewal. A new way of evangelization is recommended, which involves initiating liturgical inculturation through interreligious dialogue. This is followed by anticipating many challenges in the reshaping process which must be overcome. The projected outcomes of inculturation through interreligious dialogue are outlined. This finds expression in the need for Igbo self-determination which yields the desired benefits of liturgical inculturation in the Church in Igboland. This chapter also proposes the need to appraise the moral/spiritual values bequeathed by Igbo ancestors. Igbo Sacred symbols and sacred spaces of religious worship should be appreciated. Hence, theologians need to study the
uses of Ofo, Omu Nkwu, and Mbari houses in Igbo Traditional Religion for possible inculturation into the Church in Igboland. This process requires proper interreligious dialogue and creativity.
Chapter 4 discuses a truly Igbo and truly Christian Church in union with the universal Church. This chapter portrays the Igbo extended family system as a model of the Church. It also emphasizes the autonomy of the local Church with reference to Uzukwu’s appraisal of Cyprian’s ecclesiology. There is emphasis on unity in diversity with reference to Igbo hospitality which gives room for creative initiatives within the Church. Igbo community orientation is seen as an essential model of Christian solidarity. The chapter seeks to promote Igbo genuine Christian faith through the liturgy. Hence, the expression of Igbo genuine Christian faith in relation to Igbo community orientation promotes strong Christian solidarity for the common good. Since the Igbo faithful will participate actively in their liturgy, the Church in Igboland becomes a true home for the incarnation of the Gospel message. The moral implications of unity in diversity within the Church are expressed. This means that the Church in Igboland remains genuinely in communion with the universal Church even when its autonomy is guaranteed. To attain this height requires remodeling the method of priestly seminary training which is still foreign in some parts of Igboland today.
Chapter 5 marks the evaluation and general conclusion of the dissertation. It articulates the major areas of theological reflection covered in the previous chapters from the perspective of the Igbo cultural context. It underscores the point that genuine inculturation could be achieved through interreligious dialogue. Wherever dialogue is lacking, the result is, misunderstanding and superior feelings by one religion over others. The evaluative part critiques the areas the early missionaries failed to implement genuine inculturation of the Gospel message within the Igbo religious and cultural contexts. The general conclusion outlines certain models for proper contextualization and
incarnation of the Christian faith in Igboland. It also highlights some of the contributions that an inculturated Igbo Church can offer as a benefit to the universal Church.
Chapter 1: The Theology and Praxis of Inculturation from the Igbo Cultural Perspective