Constantin en postcolonie ou le tournant nègre de la théologie
The last centuries brought theology to Africa along with the secularized state and not without raising some long-lasting problems of political theology. Assessing them leads to ask a long overdue question : has theology learned something from its journey in Africa ? Answers may focus on the renewal...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
[2017]
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| In: |
Théologiques
Year: 2017, Volume: 25, Issue: 1, Pages: 155-175 |
| IxTheo Classification: | CG Christianity and Politics FD Contextual theology KBN Sub-Saharan Africa |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a The last centuries brought theology to Africa along with the secularized state and not without raising some long-lasting problems of political theology. Assessing them leads to ask a long overdue question : has theology learned something from its journey in Africa ? Answers may focus on the renewal of inculturation as a way of making home for the Church in (African) cultures. But is theology ever to be "at home" ? By answering negatively, this paper argues that there lies what theology needs to learn again, afresh : that the Church, wherever it dwells, should be a "xenotopia", the never-settled stranger that raises ever new questions and renders hospitality a sacrosanct social value. This is not something new, but something theology seems to have forgotten of its origin. This is not to be the fate of theology in Africa, but the fate of theology as such, turning from diaspora, from sojourning in the South. | ||
| 520 | |a Les grandes vagues missionnaires des xixe et xxe siècles qui portèrent tant d'hommes et de femmes sur les rives du Sud, en l'occurrence l'Afrique, pour annoncer l'Évangile, semblent bien derrière nous. De nos jours, le mouvement semble même parfois s'inverser. Il ne s'agit pas tant ici de rendre compte de ces va-et-vient que de se demander si la théologie pourrait apprendre quelque chose de son passage par l'Afrique, en utilisant le filtre de la théologie politique comme révélateur des difficultés que porte la théologie dans cette rencontre. Le parcours permet de suggérer que ce que la théologie pourrait en recevoir, à titre de réapprentissage, représente le destin même de la théologie en Afrique : occuper le site du "nègre" entendu ici comme une "xénotopie" qui permet de réinterroger, à nouveaux frais, avec un regard d'étranger, les structures des sociétés où l'Église trouve demeure. | ||
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