Against the background of the HIV epidemic and the intense public controversy on homosexuality in African societies

Reconstruction theology in Africa has been the latest theological project coming out of Africa, beginning in 1990 it has gradually established itself and from 2003 a number of publications have come out on the subject. Th is paper seeks to make an addition to this growing list of publications. In this paper, I question the validity of the blame of external forces for all the woes that Africa is going through now. I instead propose that a functional reconstruction theology should primarily tackle the evil that we commit against ourselves. When we deal with this evil we have a likelihood of bringing African people into a proper unifi ed group that can stand together against foreign elements. I also take issue with the selection of Nehemiah as the model upon which we can do our reconstruction theology. It is in this context that this paper suggests the prophet Amos over and above Jesus as the right model needed to confront the sort of problems we face as Africans. Th ere is need for the church in Africa to undergo a reconstruction of its own after which the church can lead in the African reconstruction. Th is paper brings to the fore the painful realities of internally perpetrated evils, which are bigger than has been appreciated in many earlier contributions.

As the HIV and AIDS pandemic continues to affect most parts of Sub-Saharan Africa, the church has attempted to mitigate its effects. Unfortunately, stigma has emerged as a major challenge. The church has been implicated in stigmatizing people living with HIV and AIDS. Some Christians have used the Bible to justify the exclusion of people living with HIV and AIDS. This article examines HIV and AIDS stigma. It highlights the various forms of stigma, alongside exploring the occurrence of stigma in the Hebrew Bible. The study calls for a re-reading of the Hebrew Bible in the context of HIV and AIDS stigma and discrimination. It argues that the theme of liberation that underpins the Hebrew Bible implies that stigma has no place in human relations. The paper draws attention to the need to bring liberation to the heart of mission in the light of HIV and AIDS in Africa.

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The prominence of prophets such as TB Joshua of Nigeria and Immanuel Makandiwa of Zimbabwe has triggered debates on the nature of prophets and prophecy. Through a socio-historical and reception historical analysis, this article contends that there are two major characteristics of prophets, that is, the ability to make accurate predictions and the ability to confound nature and normalcy by manifesting unrivalled power through healing and other activities. These characteristics are observable in the activities of Zimbabwean prophets both pioneers such as Masowe, Marange, Mutendi and contemporary ones like Makandiwa. It is also noted that the narratives of Old Testament prophets, especially Elijah and Elisha, are used by contemporary prophets to confirm that their ovm 'signs and deeds' are in line with those of the great prophets of God. The extraordinary abilities of these prophets are seen as proof of their being divinely chosen, hence the multitude of followers who are in need of their 'signs and wonders'.