Newman's doctrine of universal revelation is a genuine Catholic doctrine, a scriptural and patristic doctrine, and one of those Ì¢åÛåÏforgotten truthsÌ¢åÛå which he recovers in the service of revealed religion and of the fullness of Christianity. This doctrine is suitable for facilitating the difficult work of inculturation among the Igbo of Nigeria on account of its positive determination of the theological status of traditional religion, and its potential for deconstructing the Eurocentric imperialist construction of African identity and the gross mischaracterization of African Traditional Religion (ATR) in missionary discourse. The thesis is argued in six chapters. Chapter one situates Newman as a nineteenth- century English theologian, tracing his indebtedness to the Anglican divines of his formative years and to the Alexandrian Fathers in whom he discovers the doctrine. Chapter two is a detailed expose of Newman's comprehensive elaboration of this doctrine in his vast and varied writings, starting with his peculiarities as a writer and concluding with his proposal of the early church's development from Judaism into Christianity in the early church is the model of fulfillment. Chapter three is an historical investigation of the evolution of the Church's teachings on other religions through the centuries starting with their scriptural foundations and demonstrating both the biblical sources of Newman's doctrine and its continuity with the Church's living tradition. Chapter four is on Newman and Catholicism among the Igbo of Nigeria showing how Newman's doctrine can help to critique and deconstruct Eurocentric Diffusionism (which justified Africa's colonization and domination by Europe), and the mischaracterization of ATR by European missionaries, and the development of colonial, mission policies of the early decades among Igbo Catholics today. Chapter five pairs Newman up against six twentieth-century theologians of religious pluralism to show why Newman is the preferred Ì¢åÛåÏauthority and guideÌ¢åÛå in this matter and ends with a speculative glimpse into what a slice of life might look like in an inculturated Igbo Catholic Church. Chapter six brings the work to a close by suggesting a number of steps to be taken by Igbo dioceses in order to get inculturation decisively off the ground.