Addressing the persistence of violence in Africa calls for a departure from externally derived peace frameworks, particularly those shaped by colonial and imperial “Paxes,” which largely overlooked African social realities, spiritual foundations, and indigenous mechanisms for resolving conflict. Such approaches have often failed to produce enduring peace and, in some instances, have intensified divisions and weakened collective identity. A more sustainable path lies in drawing from African thought systems, especially the philosophy of Ubuntu, “I am because we are.” This perspective places emphasis on shared humanity, social harmony, and restorative approaches to justice rather than individualism or coercive authority. When read alongside Christian notions such as “One New Humanity in Christ,” it redirects attention toward dignity, humility, and reconciliation within the community. This approach supports peacebuilding efforts that are grounded in local knowledge, prioritize relationships, and promote inclusive justice, enabling societies to rebuild cohesion and pursue a more self-determined future.
Across Africa, persistent challenges of injustice, conflict, and social fragmentation call for robust theological engagement. This paper explores the relevance of Pauline theology for addressing these crises, focusing on the interrelated themes of justice, peace, and reconciliation. Through an exegesis of key Pauline texts, including Romans 5, 2 Corinthians 5:16– 21, Ephesians 2:11–22, and Philippians 4:2–3, the study demonstrates that Paul's vision is both spiritual and social, encompassing personal transformation and communal responsibility. By engaging African sociopolitical realities and communal values such as ubuntu, the paper proposes a holistic ecclesial and societal framework: justice as the reordering of relationships in alignment with God's purposes; peace as communal harmony rooted in Christ; and reconciliation as the active restoration of fractured identities. This framework equips the African Church to embody God's transformative work, providing both prophetic witness and practical engagement in public life.
War and violence in Africa's postcolonial conflicts are fundamentally shaped by contested claims of legitimacy across law, politics, and religion. This article argues that the prohibition on the use of force under Article 2(4) of the UN Charter has operated asymmetrically, privileging state authority while marginalizing internal struggles for justice. Although Article 1(4) of Additional Protocol I recognized wars of national liberation, it entrenched hierarchies that legitimize some forms of violence while delegitimizing others. In parallel, religious narratives have been mobilized to both sanctify resistance and justify coercion by state and non-state actors. Drawing on African philosophical traditions, particularly ubuntu, and the African human rights framework, the article advances a reconstructive vision of legitimacy grounded in relational dignity, responsibility, and the preservation of life, challenging the enduring sanctification of violence in law and theology.
The widespread use of “Next Generation” in African church and civic discourse has, unintentionally, fostered a culture of postponement that delays youth leadership and diminishes their present contributions. This article proposes a paradigm shift to Generation Now (Gen Now), affirming young people as Christ's reconciling presence within contexts of systemic violence, exclusion, and fragile trust. Drawing on Eliza Filby's generational identity framework, McDowell and Wallace's call for worldview formation, and Andrew Root's pastoral realism, the study situates youth leadership at the intersection of theology, sociology, and peace studies. Engaging Emmanuel Katongole, Francis Fukuyama, and Johan Galtung, alongside Elias Opongo and Joseph Ola, it highlights reconciliation, trust, and positive peace as foundations for transformation. Biblical narratives reinforce this vision. The article contends that empowering Gen Now through mentoring, discipleship, and leadership pathways is both a theological imperative and a practical path toward justice, reconciliation, and human flourishing.
This paper examines how authoritarian regimes in Africa strategically co-opt religious leaders to legitimize their rule, suppress opposition, and control public space. Drawing on case studies from Ethiopia, Rwanda, Sudan, and Uganda, the analysis assesses how these alliances affect religious institutions, civil society, and democratic governance. Key question is: How do African authoritarian regimes co-opt religious institutions and leaders? What are the impacts on religious groups, civil society, political systems, democracy, governance, and society overall? What is the response of society to the phenomenon? The theoretical framework combines Gramscian hegemony, which explains how regimes create consent through religion; political theology, which examines the interaction between religion and politics; and neo-patrimonialism, which analyzes informal alliances and patronage.
