ancestor of the church

90 Pages·2011·3.9 MB·English

IS THE INTERPRETATION OF CHRIST AS THE
"ANCESTOR OF THE CHURCH" COMPATIBLE WITH THE
CHRISTIAN DOCTRINE? A STUDY OF THE CHRISTOLOGY
AND ECCLESIOLOGY OF CHARLES NYAMITI
By
Livingstone Akijar
A Thesis Submitted to the School of The-ology, Faculty of
Human Sciences, University of Natal - Pietermaritzburg
In Partial Fulfilment of the Requirements for the
Degree of Master of Theology
PIETERMARITZBURG - SOUTH AFRICA
JULY, 2000
DEDICATION
This work is dedicated to my wife Ulian Akijar whose encouragement,
support, and understanding made it possible for me to be away from
her during the entire period of study at the University of Natal.
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DECLARATION
This thesis (unless where specifically stated) is my original work. It has not been
submitted to any other university for assessment orfor any otherpurpose. Itherefore
submit it for the first time at the University of Natal, Pietermaritzburg, as a partial
fulfilment for the Master ofTheology Degree in African Christianity
....................................... signed
L1VINGSTONE AKIJAR
University of Natal, Pietermaritzburg - South Africa
July, 2000
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ACKNOWLEDGEMENTS
The completion of this work has involved many people. I cannot hope to make
adequate acknowledgements to all those to whom I owe a great debt of gratitude,
either for their moral or material support. However, among many that I would like to
mention is ProfessorTheodorJorgensen and hiswife who morallyaswell as materially
supported me at the beginning ofmy studies to the end. I am indebted to a Germany
organisation, Okumenisches Studienwerk e.V (OSW) who without reservation
supported me fully financially to enable me accomplish my studies, to them I owe
gratefulness.
I would like to thank the University of Natal for awarding me a Special Masters
Scholarship in support of my studies. Ithank very much Professor Klaus Nurnberger
for his tireless constructive criticism of my work and his fatherly advice during his
supervision, without which this task would not be in this form. Professor Kwame
Bediako and Dr. Tony Balcomb are also worthy to be mentioned here. They devoted
theirtime to read the manuscriptand gave theirconstructive criticism in orderto shape
my methodology.
Iowealotofgratitudeto ProfessorsTinyiko Sam Malulekeand Neville Richardson and
to all members ofstaffofthe School oftheology especiallythose I interacted with who
in one way or another shaped my way oflooking at things academically. Finally, Iam
indeed gratefulto mywife Lilian Akijarforherprayers and patience inwaiting to see me
go through in my studies. To her, Ioffer special gratitude.
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TABLE OF CONTENTS
DEDICATION ii
DECLARATION iii
ACKNOWLEDGEMENTS iv
TABLE OF CONTENTS v
ABSTRACT VIII
CHAPTER ONE
'1.0 INTRODUCTION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 1
1.1 The task of this chapter . . . . . . . . . . . . . . .. 1
1.2 The problem 1
1.2.1 Background of the problem 2
1.3 Motivation 3
1.4 Limitation of the study 4
1.5 Description of chapters 4
1.6 Brief biography of Charles Nyamiti 6
1.7 Methodology 8
v
CHAPTER TWO
2.0 THE TRADITIONAL CHRISTIAN DOCTRINE 9
2.1 The task of this chapter . . . . . . . . . . . . . . .. 9
2.2 The concept of God 9
2.3 Christology 10
2.3.1 The humanity of Christ 11
2.3.2 The deity of Christ 15
2.3.3 The unity of t~e two natures 18
2.4 The significance of Christ's death and resurrection 20
2.5 An understanding ofthe Church 24
2.6 .Conclusion 27
CHAPTER THREE
3.0 THE AFRICAN (BANTU) WORLDVIEW 28
3.1 The task ofthis chapter . . . . . . . . . . . . . . . .. 28
3.2 The concept of dynamistic powers 29
3.2.1 A sample from Central Africa 29
3.2.2 A sample from Southern Africa 34
J 3.3 The role of ancestors in general 39
3.4 Conclusion 44
VI
CHAPTER FOUR
4.0 NYAMITI'S ANCESTRAL THEOLOGY 46
4.1 The task of this chapter 46
/4.2 Christology 46
4.3 Ecclesiology 52
4.4 Some ethical implications 56
4.5 Conclusion 58
CHAPTER FIVE
5.0 THEOLOGICAL EVALUATION 59
5.1 The task ofthis chapter . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 59
5.2 A consideration ofthe traditional Christian doctrine
and the African (Bantu) worldview 59
5.3 Strengths of Nyamiti's theological construct 62
5.4 Limitations of Nyamiti's theological construct 66
5.5 Way forward 72
5.6 Conclusion 74
CHAPTER SIX
6.0 .SUMMARY OF THE FINDINGS 75
BIBLIOGRAPHY 78
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ABSTRACT
This study tests the legitimacy of Charles Nyamiti's integration of the traditional
Christian doctrines with the African (Bantu) thought-patterns in the construction ofan
African Christiantheology. Thisstudycentreson Nyamiti'schristologyand ecclesiology
It in African Christian theologywhich is constructed on the basis ofperceived parallelism
which exists betweenthe role and authorityofthe traditional African (Bantu) ancestors
and that ofthe person of Christ and his role in the Church.
The traditional Christian doctrine (classical dogmatics) is the foundational framework
ofany theology. The traditional Christian doctrine teaches that God was incarnate in
the person of Christ. Thus, the traditional Christian doctrine depicts Christ as both
human and divineand the two natures are united togetherand are inseparable. Those
who believe and have faith in Christ and his teachings are united together with him.
Against this background, the study discusses the Bantu existential world-view which
includesthe role ofancestors in the community. Here, the conceptofinterrelatedness
of hierarchy of dynamistic powers in the society are also discussed. Nyamiti tries to
.bringthesetwoworld-views togetherand suggeststhattheyarecompatible. Thestudy
ends by offering a theological evaluation and reflection on Nyamiti's construct.
The study has argued that Nyamiti picks up some ofthe elements found in the nature
and function of Christ according to the explanation given in the traditional Christian
doctrine and then parallels them to that ofthe role ofthe traditional Bantu ancestors to
formulate his christology and ecclesiology. The study has concluded that although
Nyamiti's theological construct aims at illuminating the Christian faith among the
peoples ofAfrica who count on the authority ofthe traditional ancestors, itfounders in
aflood ofmethodological problemswhich detractfrom the conclusivityofhisconstruct.
Vlll
CHAPTER ONE
1.0 INTRODUCTION
1.1 The task of this chapter
This thesis examines the issue of ancestor christology and ecclesiology in
African Christian theology.ClVfany Christian theologians in Africa have attempted
to articulate a theology that fits the cosmology of the people of Africa so that
Christianity will not be seen as a 'foreign religion' in their eyes. One among
these African theologians, Charles Nyamiti, has offered an ancestor christology
and ecclesiology as his contribution to this discussion.
This introductory chapter maps out the framework ofthis paper by first stating the
problem discussed in the study, explaining the motivation and limitation of the
study. A description of chapters, a brief biography of Nyamiti, and the
methodological approach ofthe study is also offered in this introductory chapter.
1.2 The problem
The main problem of this study is the question: Is Nyamiti's application of the
African traditional concept of ancestor in christology and ecclesiology
theologically appropriate? Below are the sub-problems arising from the main:
What is the criterion to be applied to see whether Nyamiti's formulation is
appropriate? What is the concept of Bantu traditional religion? How does
Nyamiti apply the Bantu concept of ancestor to Christ and the Church? How
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appropriate is Nyamiti's application ofthe concept ofthe authority ofthe ancestor
to Christ?
1.2.1 The background of the problem
The construction and reconstruction of theology is an on-going process within
Christian theology. The quest for appropriate christologies and ecclesiologies to
suit peoples' worldviews is one of the most important concerns today in African
Christianity. One of the most critical concerns for theologians is the continued
practice of ancestor veneration among African Christians, as many practice dual
allegiance Christianity. B. Malinowiski (1961:36) points out that,
...ancestor worship is not completely dead in the Christian section of
the community. The experts would say that it survives in the
collective unconscious of the Christianised African. Under stress of
emotional crises the indigenous belief becomes stronger than the
foreign creed.
The need for a relevant theology is urgent because the Church is growing faster
than compatible African theologies are developing. Kwame Bediako has also
repeatedly stated in his lectures at the School of Theology, University of Natal
that the centre of Christian gravity has shifted from the West to Africa. African
theologians have thus come to be entrusted with the task of fitting the
articulations and teachings ofthe Christian faith into the African context.
Among the many African Christian theologians who have pushed forward this
theological discourse is Charles Nyamiti. In one of his works "African Ancestral
Veneration and its Relevance to the African Churches" in the Journal ofAfrican
Christian Studies (1993:17-18) Nyamiti writes "...what I propose to do is to offer a
brief presentation as to how the Christian mysteries could be interpreted from the
African ancestral view point for the purpose ofAfrican systematic theology."
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