Orobator, Agbonkhianmeghe E 2008. Theology Brewed in an African Pot. New York: Orbis Books. ISBN 978-1-57075-795-2. 162 pp. US$20.00. While many African theologians spend a lot of time and ink explaining the need and usefulness of doing an African theology, Orobator does African theology. This book Theology Brewed in an African Pot was written in order to produce a progressive theology relevant to African Christians. The author re-writes theology from African daily experiences of life, from African proverbs, idioms and stories, in a special way from Chinua Achebe’s novel Things Fall Apart, trying to give to it a more meaningful sense for African ears. From texts of Scripture, read through the tradition of the church, the author puts the debate on the African ground. Situating his theology at the level of beginners, Orobator starts each chapter with an extract from Things Fall Apart, and after referring to the Scripture, he gives the teaching of the church on a subject, tries to understand it by replacing the ‘characters’ with commonly accepted African modes of life, asks three questions about the subject and concludes with a prayer strongly inspired by African daily life’s events. The author broadens the object of theology from St. Anselm’s definition. He defines theology “as faith seeking understanding, love and hope.” It is in that perspective that he writes African theology in Theology Brewed in an African Pot. Orobator chooses his priorities by focusing on the notions of “God, Trinity, creation, grace and sin, Jesus Christ, church, Mary, communion of saints, inculturation, and spirituality” (:11). Like many other theologians, Orobator highlights the ‘notorious religiosity’ of Africans even before Christian faith was brought to them. He is one of those who recognise that African people knew God before the missionaries’ evangelisation. The author gives a clear African explanation to the doctrine of trinity which is very difficult and often misunderstood in Christianity. He compares the Trinity to Obirin Meta which means “a woman who combines the strength, character, personality, and beauty of three women” (:31). With that he makes it clear that African theology can contribute widely to the understanding of difficult Christian mysteries. The fact that he uses an image of a woman to describe the Trinity shows that he is among those theologians who finally understood that women have much to teach the church and society, and can perform well beyond the boundaries assigned to them. After doing the same with the theology of creation and grace and sin, he looks at Jesus, like many other African theologians, as the liberator, the healer, the chief, the ancestor and so many other titles or names that fit the personality of Jesus. It is in this chapter 6 that the author refers most frequently to those great African theologians; in the sense that Jesus has a more understandable face than the Trinity. This is probably because of the richness of African Christology. In his Ecclesiology, Orobator looks at the ideal “church as family of God” (:86). In any family, relationship is the password for survival. This is also true of the church. In his Mariology, he suggests that Mary “could have been an African mother […] she was [the] mother of sorrows.” (:95). Here the author reads the story of Mary not as a queen standing on stars and worshipped as the most blessed among women. Mary, as many African women, was a woman from a modest