The book is about Christian philosophy in Africa despite the fact that the essayist can’t assume a first-hand information on the Congregation in quite a while shapes and structures in each African country. Dickson reasonably sees that no genuine investigation of Christian philosophy in Africa can with any defense overlook free chapels and their life and thought. The essayist partitions this priceless content into three sections: philosophy in the forming, religious vulnerability and experimentation and suggestions for philosophical instruction. Philosophical verbalization has been done in the west for quite a while, and religious schooling in the Third World has generally accepted the sacredness of the philosophical bits of knowledge exuding from the west. In the initial segment, the author rehashed a few realities. Since each Christian theologizes, Dickson contends that the African also theologizes, a view that is in opposition to mainstream thought. He inspected the pertinence of Christian religious philosophy, as generally imagined, in the Congregation in Africa. The part of the Sacred writings, experience, custom and culture is investigated. The author difficulties the view that nobody ought to accept that the idea of God is an acquired one in the strict conviction of the Africa.
Dickson gives a definite recorded record of Jonathan VanAntwerpen in Africa when the pioneer time frame, examining the impact of the polices of the western forces. There is the reality of the frontier past which remain s in certain regards a current reality. Proof of impacts from outside is to be experienced all over the place. in the schools, schools and colleges; in the common assistance, military, Church and so forth in the subsequent part, Dickson investigations philosophical vulnerability and experimentation. Christian evangelism as it was completed by European teachers in the beginning of missions in Africa, and furthermore by those African ministers whom the preachers had prepared as their colleagues, would in general expect the danger of African religion and culture. Minister lecturing, particularly in nineteenth century Africa, uncovers not just an absence of enthusiasm for African life and thought, yet in addition a show of the Christian message that occasionally cheapened the completion of its importance and importance. Articulations like transformation, indigenization, interpretation, Africanization and naturalization terms regularly utilized reciprocally have been squeezed into administration to depict the idea of the philosophical assignment confronting the congregation in Africa. Maybe the most popular of these terms is indigenization which holds that western social components should offer approach to components of African culture, in this manner putting the gospel message in an applicable setting.
Remarking on the social congruity with the Book of scriptures, two unavoidable rules are practically introduced: it is critical to know the scriptural story for what it is worth; and, the exegete should go to the Book of scriptures outfitted with questions applicable to his conditions. Regardless of what the social viewpoint of the Christian may be, the matter of Christ’s’ passing and its importance can’t however be viewed as generally focal; Christians all over the place, from whatever social foundation, should respond to this focal conviction. To accomplish this, it is vital, Dickson contends, to inspect the New Confirmation material regarding the matter, and afterward, given the historical backdrop of the Congregation in Africa, brings up the issue of significance of the philosophical comprehension of the cross which the Congregation in Africa has acquired. He dissected a few manners by which African life and thought could be reviewed to incredible benefit, having as a main priority the educating of the New Confirmation regarding the matter.