[1] According to the Cameroonian theologian and sociologist Jean-Marc Éla, African Christianity "has to be formulated from the struggles of our people, from their joys, from their pains, from their hopes and from their frustrations today.
[4] The Tswana theologian Musa Dube employs a "decolonizing feminist biblical practice" she calls "Rahab's reading prism.
Dube says her prism highlights "the historical fact of colonizing and decolonizing communities inhabiting the feminist space of liberation practice."
Jesse N. K. Mugambi and Laurenti Magesa have written that "theology is not Christian at all when it does not offer Jesus Christ of Nazareth as the answer to the human quest", including politics.
"[9] Though religious leaders like South Africa's Desmond Tutu play important roles in several African states as public commentators on moral issues, only Zambia has declared itself to be officially a Christian nation.
[1] Éla calls on the church to be the link between revelation and history, or to push for political change, shaping the world of today rather than waiting for an otherworldly salvation.
[1] Willa Boesek, on the other hand, writing shortly after the end of South African apartheid encouraged a righteous anger that could lead to change but differentiated it from hate-filled rage.
Bitterness, anger, and aggression were natural consequences of the situation in South Africa, he believed, "a kind of unnatural 'Christian' patience and reasonableness vis-à-vis this history is not Christian at all, but a distorted ethos of submissiveness forced upon oppressed people".
[11] Itumeleng Mosala addresses land and poverty in his reading of the Book of Micah, emphasizing the sin of Israel in neglecting the poor.