A Glance at African Christology: “Who Do You Say That I Am?”

In this week’s materials, we covered the topic of Christology with a special focus on the use of Christology in Africa. In its simplest definition, Christology is the study of Jesus Christ, the Son of God, and the mystery of his Incarnation. Christologists over the millennia have posed countless questions about Jesus and his purpose, including:

How can Jesus be both fully God and fully human?

Why did Jesus need to come to earth and die on the cross?

How did Jesus’s human existence relate to our own human existence?

While Christology has yielded sound answers to these questions through the decisions of Church councils and the studies of theologians, we still must accept that as human beings we will never completely understand the nature of Jesus Christ or the Trinity. For that reason, Christology is a constant search for the answer to the following question which Jesus asked his disciples: “Who do you say that I am?”

The answer to this central question can vary greatly for each group of Christians because Jesus Christ means something different to every culture. This week, we took a look at what Jesus means to Africans from two different perspectives: the perspective of African women, and the perspective of African “Bantu” culture in general.

According to Anne Nasimiyu-Wasike in “Christology and an African Woman’s Experience” Christ is seen by African women as a liberator, comforter, and friend. Jesus takes on these roles in the eyes of the women because of the cruel environment they live in: one where they are underappreciated, overworked, sexually abused, and often objectified. The author explains that in Africa, women tend to work up to 18 hours a day to provide for their husbands and children. In some agricultural nations, they even hold up most of the economy. Regardless, African women are seen as less intelligent, unable to comprehend church teachings, and exist mainly to give birth and take care of their families. Nasimiyu-Wasike notes that the women are essentially made to feel like “second-class disciples in the Church.”

The author also includes direct quotes from several African women about their opinions on Jesus. The common theme among the women is that they believe Jesus is with them at all times and mutually struggling with them. For instance, Jesus works with them in the fields, and He is there to listen to their concerns like a good friend. Jesus also listens to their prayers and passes them on to the Father. Additionally, one woman notes that Jesus is a protector who drives away evil spirits and keeps her family safe.

The author mentions that African women are able to relate to Jesus because he has historically been feminist. Although conventional Judaism shunned women, Jesus invited women into serious theological conversation, shared meals with them, and kept women as disciples. In addition, the women can relate to Jesus through their constant suffering for their society because Jesus suffered for all of humanity. Thus, to the women, Jesus can be seen as the liberator who will free them of their pain and suffering when they die, (since he died on the cross for their sins).

Overall, the ways in which these African women view Christ is a perfect example of the adaptive nature of Christology. I find it interesting how suffering always tends to draw people closer to Jesus. This concept applies to what I have seen in today’s world too. For instance, my mom has more religious in fear of the coronavirus and its impact on the world…When people are uncertain of life and feel afraid or broken down, they often turn to God.

This week we also read about the way that Bantu Christians in Africa view Christ as their “Ancestor” and “Elder Brother.” In the reading by Francois Kabasele, we were introduced to the long history of ancestral worship in Bantu culture and how that reconciles with Christianity.

In Bantu culture, the people who are eldest have always been revered. For instance, the Bantu people worship and make offerings to their Ancestors who were the first to receive life from God because they are the closest human beings to God. These Ancestors have the ability to bring good favor upon the lives of the humans on earth through God. They are essentially intermediaries between God and His people (like Catholic saints except they can’t be saints since they haven’t known Jesus). Among the living Bantus, the eldest brothers in the family receive respect and adoration from the younger brothers.

The main Christological point in this article is that Jesus is seen by Bantu Christians as basically the “Eldest” Ancestor or Brother since he is the closest to God. Jesus is closer to God than any other Bantu Ancestor, and since he took on the human form, He is their Brother too. As such, the Bantus worship Jesus primarily and refer to him as “Jesus Our Ancestor” or “Jesus Our Elder Brother.”

Kabasele notes that although Jesus is their highest priority for worship and sacrifice, they still honor their other Ancestors at mass and incorporate these ancestors into all parts of their daily lives. For instance, they pour a bit of the wine from mass on the ground for their Ancestors to drink, and if they find something funny during the day they share it with their Ancestors. I find this part of the Bantu culture most interesting because they never forget those who came before them, which is unique. We can compare this familial ideal to the 10 Commandments which taught us to “Honor thy father and thy mother.” I find it quite logical to revere those who came before us, because they will always have more wisdom and life experiences than us.

Overall, we see that from a Christological perspective, the Bantus view Jesus as someone who is constantly watching over them in daily life and assisting them by being an intermediary to the Father. Interestingly, this idea is very similar to the Christological perspective of African women that we read about.

I personally enjoy these answers to the question “Who do you say that I am.” I think that these Christological views differ from my own view since I don’t have to undergo as much suffering in my life. The first article mentions how the African women consider Jesus to be involved in all the minutia of their lives. Every second of every day, Jesus is with them. The author notes the contrast of their belief in Jesus to the beliefs of those who reserve their religion for specific days of the week or specific times of day. I think I fall into the latter category of believers unfortunately. I do view Jesus Christ as the Savior who died for our sins, but at this point I don’t view him as my close friend or brother. In times of pain I do ask him to protect me though, just as the African women do, and I do ask him to be an intermediary for me to God.

All in all, these readings about African Christianity show that although many Christians share fundamental views on who Jesus is, Jesus can mean something different to each person or culture. The answer to the central question of Christology varies based on the surroundings people live in, and the impact of faith on their lives.