“I trod on Africa without a thought, straight from our family’s divinely inspired beginning to our terrible end,” (9).…
How Africa Shaped the Christian Mind: Rediscovering the African Seedbed of Western Christianity By Thomas C. Oden Downers Grove, Ill: Intervarsity Press, 2008, 204 pp, $ 19.00 hardcover. Thomas Oden, an accomplished scholar in systematic and historical theology, and retired professor at Drew University, has offered a compelling and positively provocative work in How Africa Shaped the Christian Mind. A work of scholarly repentance, he ably repudiates the posture of western theologians and historians (i.e. Harnack, Bauer, Schleiermacher) toward Africa’s theological legacy (pp. 57-59). His present work is the fruit of thirty years of reading the early African fathers, and in the last fourteen, he has served as the general editor of the Ancient Christian Commentary on Scripture. From this rich background, Oden develops the book’s resounding thesis: African theology (facilitated by Clement, Origen, Tertullian, Cyprian, Augustine, Athanasius, among others) is the “seedbed”—an appropriate Tertullianism—of western Christianity and thought. Unlike his mentors at Yale (p. 130), Oden takes a servant’s posture in telling the African story. Receiving encouragement from African theologians like Tite Tiénou (p. 36), and circulating the manuscript to three dozen African scholars prior to publication (pp. 85-86), it is appropriate that the dust jacket endorsements come from African scholars Tiénou and Lamin Sanneh. A concise, well-written, and accessible work, Oden’s introduction highlights the unprecedented growth of modern African Christianity, while arguing that its Patristic tradition is largely unknown to Africans and has been ignored by Europeans. In chapter one, “A Forgotten Story,” he further raises the issues of Africa’s forgotten status and makes the case for writing the book. In chapter two, “Seven Ways Africa Shaped the Christian Mind,” he winsomely argues for Africa’s primal influence on western Christian thought. Chapters three, four, and five— “Defining Africa,” “One…
Thesis: David Walker’s Appeal created controversy for white Christians, challenged their motives for colonization, and provided oppressed people fuel to fight tyranny.…
Phillis Wheatley believes that God wanted equality between black and whites. Christians were hypocritical, so Wheatley tells them “Remember, Christians, Negros, black as Cain, may be refin’d, and join th’ Anglican train.” In “On being brought from Africa to America” she is rhetorically asking the white Christians…
African Americans and Native Americans throughout history have suffered many unmentionable atrocities at the hands of the ‘whites’, whether from eviction of their ancestral lands to the evils of slavery. In Morrison’s Song of Solomon, the Dead family inherited their surname through the ignorance of a ‘white’ man and lost their patriarch at the hands of another ‘white’ man. In contrast to Morrison’s Song of Solomon, Silko’s The Ceremony, Tayo’s people have been forced to evolve due to the invasion of ‘whites’ on their ancestral lands and infiltration into their culture. Consequently, Morrison and Silko reveal through their protagonist that change occurs most conveniently when it has been beneficial to the ‘whites’.…
idea that theology is not universal, but tied to specific historical contexts. In A Black Theology of…
Liberation, freedom and equality are the norms for African American Social Ethics and Womanist Theology. Religious authority within the American culture came from a Eurocentristic view that determined an Anglo-American perception should determine the normative values within American society (Roberts, pg. 13). These normative values were viewed differently by the African Americans. Liberation, freedom and equality are…
The significance of the metaphor "dark tower", is that while the white people reap the benefits of the black people's hard work and sorrows, the slaves know that it won't be like this forever. That even certain flowers cannot bloom in the daylight, but only at night, in the darkness. This may also be foreshadowing that the slaves will rise up in their desperate times of need, "the darkness they are in", and the white people will fall and crumble.…
These whites or later did we know they were Spaniards, started constructing strange structures used as shelters and plantations. The savage men forced the tribe to perform rough labor in the plantations or were servants for the savages. Later, as my entire family was almost extinct, the Spaniards brought the colored people to replace my people. The tribe was so content and astonished for the arrival of the “god,” but as soon the Spaniards wrecked the walls of my defenseless people’s brains and imaginations, they brought terror and disaster. How can people after being offered food and shelter could be so cruel and inhumane, why did our god bring us this destruction, and what did we do to deserve such…
When you sit down and look at it Native Americans and African Americans have religions that are quite similar to one another. Both religions can be seen to be animistic. In some of the myths read thus far we see that there is a lot of play on the Earth, moon, sun, stars, etc. It’s like in a sense they are being worshiped because they have…
The white man’s burden was a term used to describe when the Europeans decided to colonize Africa and then went on to spread the Christian religion and spread the idea of democracy to the heathens of the African continent. The Scramble for Africa,…
The story of the emergence and overwhelming manifestation of African American Religion is rooted in the memoirs of the enslaved. Religion aided in innumerable pivotal roles in the progression and acceptance of American people and the African American church. Christianity, astoundingly, became the focal point of African American culture, despite the awareness that their oppressors had previously used the same doctrines of Christianity against them to justify 300+ years of slavery, genocide, and rape. The elucidation of why Christianity was so successful is beyond what any one book could bother to grasps. Albert Raboteau’s Canaan Land valiantly takes the charge to convey the often neglected narrative of the African American religious experience and it’s awe-inspiring capacity to instill meaning, hope, and dignity within a people(x).…
Some African American slaves rejected Christianity’s religion because they saw it as the “white man’s religion”. History tells us American Slave Masters abused the Africans by whipping them like animals and by treating them inhumane. The fact that these slave masters wanted the African American to worship their god was unacceptable for some because they could not fathom why they should worship a god who allowed people to be so badly treated. Some Africans accepted Christianity’s religion and faith by identifying with Jesus Christ, the son of God who according to the Bible was innocent of sin and yet he was beaten, bruised and crucified for the sins of the world.…
The effervescence of who we are relies on us knowing ourselves but also relies on us to know who touched and walked this earth before us. Our skin and melanin was related to the great kings and queens of Africa, but due the outright dubious mindset of surrounding continents, is why we don’t think highly of ourselves now. As our ancestors stood and marched around the great continent Africa many centuries ago, they were and had already built what they knew as life; however, they did not expect what was coming next. Ships upon ships barricaded the country of Africa and kidnapped many of innocent: men, women and children, just so they could use the African people for their own personal gain. Those barbaric and savage people only saw these people…
In fact, in both cases, we see a group of people, that used to be oppressed in the place they come from, emigrating to another land and subordinating the indigenous people. In the case of the Exodus, the emigrating people are the Israelites, and the oppressed of the oppressed are the Canaanites. In the American history, the emigrating people are the all the ones who left their countries in search of religious freedom, economic prosperity, etc., while the oppressed of the oppressed are the Native Americans. What Warrior explains is very clear and I completely agree with everything he states. As soon as I read it, the first thing that came to my mind was Delores Williams’s critique of James Cone’s reading of the bible. Williams basically makes the same arguments as Warrior, explaining that the Exodus should not be used as a liberating text because even though God frees the Jews from oppression, He ultimately oppresses the indigenous people of the Canaan. While Williams compares black women to the Canaanites, Warriors compares Native Americans to them. In the last sentence of the article, Warrior states, “Maybe, for once, we will just have to listen to ourselves, leaving the gods of this content’s real strangers to do battle among themselves.” I am not sure I am interpreting this right, but I think the author is saying that religions often provide grounds for people to oppress others. For this reason, we may “look elsewhere for our vision of justice, peace, and political sanity.” In other words, since throughout the course of history deities have been used to subordinate people, maybe it’s time to start using other sources to make justice emerge in the world. It seems a very strong statement from the standpoint of a theologian, but I might have misinterpreted…