CHAPTER IV: TOWARDS A
MARA THEOLOGY OF MISSION
1. Introduction 217
2. God-Human-World
Relationship 218
2.1.Theological
debate on God-human-world relationship 219
2.2.The
Mara voice in the debate 222
3. Model
of God-human-world relationship 225
3.1.Monarchical
or Transcendental Model 226
3.2.Origin
or Immanental Model 227
3.3.Communitarian
Model 228
3.4.Significance
for the Mara Theology of Mission 229
4. Significance
for Eco-Theology of Mission 234
4.1.Mara
traditional concept of land 235
4.1.1. Land
is a Temple 235
4.1.2. Land
is life 236
4.1.3. Community
ownership of land 236
4.1.4. Land
is a place 238
4.2.Significance
for Eco-theology from Mara Perspective 239
5. Significance
for Mara Feminist theology 248
5.1.Position
of women in Mara traditional society 250
5.2.Position
of women after Christianity 251
5.3.Present
position of women in Mara Churches 254
5.4.Vision
of Mara women for a new co-humanity 254
6. Reinterpretation
of chapchar kut and Lyuva khutla
for
Mara theology of mission 257
6.1.Honoring
Khazopa (God) 258
6.2.Peace
and harmony 258
6.3.Cleansing 259
6.4.Sharing 260
7. Reinterpretation
of apiepasaina for Mara theology of Mission 261
7.1.Meaning
of apiepasaina 262
7.2.Critical
analysis of apiepasaina 267
7.3.Validity
of apiepasaina for the Mara theology
of Mission 268
7.4.Significance
of Mara apiepasaina for Mara theology
of mission270
8. Conclusion 276
GENERAL CONCLUSION:
EVALUATION AND PROSPECT FOR THE
FUTURE
1. Introduction 279
2. Contribution
to Mara Christianity 279
2.1.Mara
Tribal Hermeneutics 280
2.2.God’s
revelation in Mara primal religion 281
2.3.Church
theology and Academic theology 283
3. Evaluation
and prospect of the Future 284
4. Challenge
for further Research 293
Appendix
I 295
Appendix
II 296
Bibliography 298
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