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(2), July 2012. Rody, Caroline: The Daughter’s Return: African-American and Caribbean Women’s Fictions of History . Oxford University Press: New York 2001. Rüther, Kirsten / Schaser, Angelika / van Gent, Jaqueline: Gender and Conversion Narratives in the Nineteenth Century. German Mission at Home and Abroad . Routledge: London, 2015. Schlarb, Cornelia: Women in the Reformation Period Female reformers – reformers’ wives – Women who acted for reformation , 2016, retrieved 10.02.2017, from http://www.theologinnenkonvent.de/pdf/Women_in_the_Reformation_Period_3

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(eds.), Between Babel and Pentecost: Transnational Pentecostalism in Africa and Latin America (London: Hurst), 222–234. Dilley, Andrea Palpant, ‘The Surprising Discovery About Those Colonialist, Proselytizing Missionaries’, < http://www.christianitytoday.com/ct/2014/january-february/world-missionaries-made.html?share=SCGTUnppbOJorPaDMF/zOCYAyV2f82tL >, accessed 12 February 2016, verified active 13 April 2016. Dinwiddy, Hugh (1978), ‘Missions and missionaries as portrayed by English-speaking writers of contemporary African literature’, in Edward W. Fasholé-Luke, et

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. 2005. Challenges and Prospects for the Church in Africa: Theological Reflections for the 21st Century . Nairobi: Paulines Publications (Africa Ecumenical Symposium of Eastern Africa Theologians 1). Nelson-Pallmeyer, J. 2005. Saving Christianity from Empire . New York: Continuum. Njoroge, N.J. 2001. “The Bible and African Christianity: A Curse or a Blessing?” In Other Ways of Reading: African Women and the Bible , edited by M.W. Dube, 207–236. Atlanta, GA: Society of Biblical Literature. Nkabala, H.N. 2010. “ ‘The Lord Destroyed the Cities and Everyone Who Lived in

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Northern Sotho of South Africa. 6 Her “unique” approach “is a deliberate foregrounding of the African-South African women’s experiences as hermeneutical lenses through which the paean will be re-read.” 7 These studies are compelling and utilize a conceptual paradigm. However, the intercultural aspect of her writing is grounded in both of her own worlds; she is a Northern Sotho woman who professionally engages with the Old Testament scholarly guild in Sub-Saharan Africa and with other Western biblical scholars who are open to intercultural perspectives. In distinction

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the traditional Igbo (African) world views. Some critical biblical reviews of the provisions of the African traditional religion(s), especially regarding women, are championed today in Africa by African women biblical scholars. The criticism is that, often, given the traditional patriarchal background, many male counterparts have assigned an almost exclusively positive role to African traditions, a criticism that is very apt. A difference has to be made between “historical“ continuity and hermeneutical discontinuity. A number of the ways with which the ancient

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, Sabella (2012): Akinrinade and the Quest for Sovereign National Conference. In Punch Newspapers Nigeria, 26/09/2012. Available online at http://www.punchng.com/politics/akinrinade-and-the-quest-for-sovereign-national-conference/ , accessed on 27/09/2013. Abioje, Pius Oyeniran (2011): Nigeria must Separate Religion from Politics. University of Ilorin. Available online at http://tribune.com.ng/index.php/letters/27306-nigeria-must-seperate-religion-from-politics , accessed 29/05/2012. Achebe, Chinua (1965): English and the African Writer. In W.E.B. Du Bois Institute 18

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describing the situation, refers to it as “tyranny of the clergy in the scandal of Christian faith”. 651 This situation exists in mainline churches, especially in Catholicism in which the laity are often treated as observers in its activities. 652 It is a well known fact that the Catholic Church maintains total refusal of female ordination. The situation ← 189 | 190 → in some African Independent churches like ‘God’s Kingdom Society’ and the ‘Brotherhood of Cross and Star’ is worse, as more stringent measures are maintained against the women. 653 For instance, women

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. During their meeting, Elizabeth made a Christological confession calling Mary, her Lord’s mother and Mary gave a speech full of proclamation. 14 Those women uttered prophetic words for realities they experienced in their own beings. Douglas said to us that women need to cultivate solidarity in order to be released from what society imposes on us as cultural expectations and behaviour, so that the prophetic voice of women may be freely articulated. She ended her speech with the words: ‘All women need our own Elizabeth.’ 15 Following Douglas, an African American

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challenges, the ecological and feminist movements joined together to try to discern and transform those hard realities. A first wave of feminism appeared in the late 1700’s in Britain and in the early 1800s in America. In the USA, the efforts for women to vote emerged from the anti-slavery causes. In 1848 Elizabeth Cady Stanton and Lucretia Mott organized the Seneca Falls Convention where they declared that all men and women are created equal. 150 The next feminist wave refers to the emergence of feminist activities in the 1960’s in Europe, Britain and North America, as

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, Musimbi R. A. Introducing feminist cultural hermeneutics: an African Perspective . London: Continuum, 2002. ———. “Cultural Hermeneutics: An African Contribution”, in Women’s Visions: Theological Reflection, Celebration, Action. Edited by Ortega, O. Geneva: World Council of Churches (WCC), 1995. Kee, Howard Clark. “Pauline Eschatology: Relationships with Apocalyptic and Stoic Thought.” Pages 135–58 in Glaube und Eschatologie: Festschrift für Werner Georg Kümmel zum 80 Geburtstag . Edited by Erich Grässer and Otto Merk. Tübingen: J. C. B. Mohr, 1985. Keener, Craig S. 1