Identity and ecclesiology: Their relationship among select African theologians

Ecclesiology should naturally be a prominent doctrine in Africa because of the cultural emphasis on communal identity. Yet there are few scholarly studies of African ecclesiology. The present dissertation starts to fill that gap, thus offering its contribution to African theology.;To begin with, contested notions of 'African' identity are addressed before five characteristic themes of African theology are proposed: identity, inculturation, liberation, life, and community. 'Identity' is the crucial concern that integrates the other characteristic themes, so the dissertation demonstrates the prominence of concern for identity among theologians through particular attention to Mulago gwa Cikala Musharhamina, Kwame Bediako, and Mercy Amba Oduyoye.;Having laid this groundwork, the dissertation examines biblical texts that have been particularly important in African theological treatments of identity and ecclesiologies. Then five ecclesiology proposals in Africa are profiled in chronological order, from Elochukwu E. Uzukwu, Agbonkhianmeghe E. Orobator, Augustin Ramazani Bishwende, Paul Mbandi, and Georges Titre Ande.;These African ecclesiologies share a deep concern over the nature of ecclesial solidarity: Does it respect and integrate diversity, and treat all members as equals? The theologians base their understanding of ecclesial unity especially on Trinitarian theology of the Incarnation, and relational views of God and humanity. Their ecclesiologies demonstrate that 'identity' is not a passe concern of first-generation African Christian theologians, but continues to integrate several major concerns of African theologies. The concern with communal identity---African and Christian---responds to biblical, distinctively Christian priorities that become more apparent in the African pursuit of a healthy, dignified identity.;African ecclesiologies repeatedly stress including all persons as equals in interdependent community. The issue of whether church should be described as 'family' is debated, precisely because of a shared commitment to deep Christian solidarity alongside worries over conflict produced by pre- or extra-Christian identities. The unity among God's people is not to come at the expense of God-given diversity yet it overcomes previous barriers to solidarity in Christ (whether ethnicity, gender, role, language, etc.).;Finally, the social identity approach provides a language with which these culturally prompted, biblically based insights can be heard by non-African readers. The notion of a 'superordinate' identity, which relativizes but does not remove secondary identities, can be especially helpful in articulating the African ecclesiological aspirations regarding unity in Christ over against ethnic conflict.