Chants of Christological Continuity
African Anthropology, Christology, and Patristic Dialogue
Summary
Drawing upon the author’s own experiences and cultural insights, and utilizing a multifaceted methodological framework, this Christological odyssey takes the reader deep into the heart of African Christian spirituality. Through the lens of popular gospel songs, this book shows how contemporary African Christological models harmonize with Scripture and tradition, and illuminates concepts such as Christology of proximity, functional Christology, and Mariology of liberation.
This book unveils and amplifies Africa’s unique voice in the global theological landscape, shedding light on the dynamic dialogue between African anthropology, Christology, and patristics theology. A testament to Africa’s enduring spiritual legacy, it also serves as a reminder that since the Gospel message is inspired, but the mode of its expression is not, contextualization of the modes of expression is not only necessary but urgent.
Excerpt
Table Of Contents
- Cover
- Halftitle Page
- Title Page
- Copyright Page
- Dedication
- Contents
- About this book
- Acknowledgments
- General Introduction
- Research Questions
- Scope and Limit of This Work
- Methodology
- Literature Review
- Significance of the Study
- Description of Chapter Content
- Chapter 1. Anthropological and Philosophical Frameworks of Patristic Christology: Insights from the Christological Controversies of Nicaea (325) to Chalcedon (451)
- Introduction
- Christology of the School of Alexandria
- Philosophical and Anthropological Framework
- Cyril of Alexandria’s Christology: The hypostatic Union
- Christology of the School of Antioch
- Philosophical and Anthropological Framework
- Nestorius of Constantinople’s Christology: The Prosopic Union
- Chalcedonian Christology Examined: Probing the Dual Nature of Christ
- Explaining Foundational Theological Concepts
- When Humanity Meets Divinity: The Mode of Union of Christ’s Natures
- Heresies and the Chalcedonian Debate: The Struggle for Doctrinal Purity
- Chalcedonian Theology Revisited: An African Perspective
- Conclusion
- Chapter 2. Transitioning Worlds: From Anthropology to Christology
- Introduction
- African Anthropology: Major Characteristics
- The Three Instances of the Human Person
- The Body
- The Heart of Ubuntu Philosophy: Probing Its Core Tenets
- When Faith Meets Culture: Toward a Theology of Inculturation
- Conclusion
- Chapter 3. Ecclesiology and Christology in Africa: Reflections on the Sociopolitical Dynamics
- Introduction
- Colonization and Evangelization: Untangling the African Church’s Story
- Historical unfoldment of Modern Evangelization Periods in Africa
- Church Identity in Africa: Exploring a Major African Ecclesiological Model
- Key Issues Framing the Discourse in the African Church
- Anthropological Poverty
- HIV/AIDS
- Political, Social, and Psychological Vulnerability
- Conclusion
- Chapter 4. Who Do You Say That I Am?’ In Africa: An Exploration of Christological Models
- Introduction
- Christ as Master of Initiation
- Christ as Healer
- Christ as Liberator
- Christ as Chief
- Christ the Ancestor
- Conclusion
- Chapter 5. African Religious Chants: Unveiling a Lived Christology through Melodies – A Theological and Pastoral Perspective
- Introduction
- Melodic Expressions of Christ: West African Popular Gospel Songs
- “Only You Jesus” by Ada Ehi of Nigeria: A Window into a Christology of Supreme Strength and Unparalleled Power
- “Jesus Dey for Your Corner” by Glory Drops from Cameroon: Christology of Proximity in Focus
- Focus – Jesus Dey for Your Corner
- A Golgotha by Le Rossignol De New-Deido – Cameroon: Unveiling the Redeeming Christ in a Christology of Sacrificial Innocence
- Victory by Eben of Nigeria: Presenting Divine Triumph in a Christology of Ultimate Victory
- Melodic Expressions Christ: East African Popular Gospel Songs
- Hoziana by the Ambassador Choir, Rwanda: Introducing the Significance of Regal Christology
- Amenitendeya (He Has Done It for Me) by the Mwamba Children Choir, Uganda: Displaying Divine Abundance with Christ the Generous Giver
- Unikumbuke (Remember Me) by Christina Shusho, Tanzania: In Sync with Human Plight with Christ as the Merciful Listener
- Conclusion
- Chapter 6. African Religious Chants: Unveiling a Lived Mariology through Melodies – A Theological and Pastoral Perspective
- Introduction
- African Motherhood in Mary: A Mariological Perspective
- Portraits of Mary: West African Popular Gospel Songs
- Maria, Maa-Nfor (Mary, Queen-Mother), Cameroon: Divine Maternity: Mariology in the Concept of “Maa-Nfor” (Queen-Mother)
- A Nna Maria (O Mother Mary) by Gervais Mendo Ze – Cameroon Mary the Active Mother: Toward a Dynamic Mariology
- Hail Full of Grace by Aloysius Fonkeng, Cameroon Radiant Joy: Exploring Mariology and the Resplendence of Mary’s Presence
- Portraits of Mary: East African Popular Gospel Songs
- Ayi Omutima gwa nyaffe Maria (Oh Heart of our Mother Mary), Uganda Mary’s Eternal Faithfulness: Analyzing Vows in the Heart of Mariology
- Ewe Mama Maria (Yes, Mother Mary), Tanzania Divine Motherhood: Mary’s Significance in Mariological Reflection
- Mama Maria, Mother of All Mothers (Mother Mary, Mother of All Mothers), Kenya Liberating Love: Toward a Mariology of Liberation
- Conclusion
- General Conclusion
- Bibliography
About this book
Chants of Christological Continuity
African Anthropology, Christology, and Patristic Dialogue
Dr. Benedict B. Ehinack
In the crucible of a new religion (Christianity) interacting with Greek civilization, the Church Fathers utilized their Hellenistic anthropological framework to forge a Christology that became normative and entrenched as doctrinal orthodoxy. Similarly, Sub-Saharan African Christology, relying also on an underlying anthropology, leads us to ponder how the Christian faith is articulated and lived within its present anthropological and sociopolitical context.
Drawing from my rich cultural heritage and utilizing a robust, multi- faceted methodological approach—encompassing hermeneutic, descriptive, and narrative techniques—I explore how foundational anthropological perspectives, specifically Patristic Hellenistic dualism and Africa's inherently pluralistic anthropology, have sculpted their respective Christological narratives. This exploration reveals how contemporary African Christological frameworks align seamlessly with both Scripture and Church Tradition, finding lived expression in widespread daily gospel songs.
This book delves into Christological and Mariological themes embedded in these songs, unveiling a culturally pertinent Christology characterized by concepts like Christology of Proximity, Functional Christology, and Mariology of liberation. Mary is revered not only as the Queen-Mother with unique access to the divine but also as a proactive agent of liberation. These songs, which resonate deeply within African life, bring to light the profound lived experience of Christology in the continent, underscoring Sub-Saharan Africa's vital contributions to theological discourse and the New EvangelizationThis dialogue between Hellenistic and African Christologies enhances our understanding and appreciation of how anthropology profoundly influences and enriches Christology and ecclesiology in Africa. In this context, the Church, deeply rooted in the familial ethos of ubuntu, addresses its communal challenges through a theology that is both informed and shaped by its unique anthropological insights.
Without prejudice to the supracultural dimension of Christology and Mariology, it is clear that no single historical reality can exhaust the richness of Christ or Mary. This explains why no Christological or Mariological model conferred on Christ or Mary can be absolutized. This research not only adds impetus to Africa’s voice in Christological matters but also illuminates the dynamic interplay between anthropology, Christology, ecclesiology and Mariology in Africa. It acts as a catalyst for articulating God's eternal word via ever-evolving expressions to ensure its relevance in our times.
Acknowledgments
A very deep appreciation goes to Dr. Anh Q. Tran, SJ., and Dr. Eduardo C. Fernandez, SJ., for their practical advice and constructive remarks which propelled me to see the big picture as well as the minor details of this work. Without their goodwill, this work would never have materialized.
I give great thanks to Dr. Bienvenu K. Mayemba, SJ., chair of African theology at the Jesuit Institute of Theology in Abidjan, Ivory Coast. His wise counsel and unbridled encouragement and input contributed immensely to sharpening my theological vision and the success of this research. I also thank Dr. Thomas Cattoi and Dr. Gabriel Mmassi SJ., for their strong support and mentorship at the initial stage of this research.
I thank Dr. Mathilda K. Fienkeng for her unwavering and steadfast commitment to offering invaluable suggestions and revisions to this research. Her insightful comments generously contributed nourishment to the intellectual refinement of this endeavor.
Getting through this writing required more than academic support, and I have many, many people to thank for listening to and, at times, having to tolerate my ways. I would like to thank the Parishioners of St. Lawrence O’Toole, especially Ms. Sellman C. and Ms. Watkins, and St. Benedict Parishes, Oakland, for their support toward my spiritual, moral, and academic growth during the time of my studies in Berkeley, California.
I would be amiss if I did not thank all my friends in Michigan, the San Francisco Bay Area, and Minnesota (especially the Tubuo, Doh, and Akosa families). Without their assistance and dedicated involvement in every step throughout the process, this “Patristico-African journey” would never have been accomplished. Thank you very much for your support and understanding over these past years. To my CamBay family, I say “thank you.” To the 1995 Batch of Bishop Rogan Minor Seminary for their fraternity and presence, I extend love and appreciation. Special salutation to Frs. Sama Muma, Noel-Jean Fogang, Jean-Robert Fankam, Angelbert Chikere, Robain Lamba, Tegha Afunwi, Tony Famave, Wilson Enow, and deacon Sunny Offorjebe, and to my agile brother, Prime Bella. To you reading this book, I say “merci beaucoup.”
To my parents (Joseph & Marie-Salome Behina) and my siblings – Stella, Veronique, Michael, Jean, Angela & Micheline – this research stands as a testament to your unconditional love and encouragement. May God keep and bless you.
Ekenedere Chukwu (thanks be to our God) to whom I owe my life and blessings. “Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen” (Rev 7:12).
General Introduction
The theological and pastoral atmosphere in Africa rests on the following two poles: the “missionary pole” and the “cultural pole.” In the “missionary pole,” the faith and method of evangelization, brought by the early missionaries, are used indiscriminately to spread the gospel, while the “cultural pole” favors an exclusive emphasis on the local culture. Many of the local diocesan priests in Africa were taught either by European missionaries or by people who went through a European philosophical and theological training. This Western-training imposed on the local Christians a European mindset that encouraged a “theology of repetition.”1 On the other hand, in reaction to this approach, some Christians and pastors chose to embrace an exclusive “cultural pole” approach. They completely abandon the rich theological heritage of our apostolic faith, in favor of the local culture. This latter group sees little or no pastoral or theological contribution from the Early Church.
My personal experience of the Church and my seminary formation in Cameroon imposes upon me the task of avoiding a theological flaw that not only had a cancerous effect on African theology and Christian living, but has also stood in the way of a full understanding and integration of the Gospel into the lives of Africans. I want to avoid a “theology of repetition” which has failed to let cultural riches help in the understanding of the doctrinal statements arrived at during the early councils. This would be like doing everything to theologize like Athanasius, using his language and images, without regard to the people to whom the Gospel is preached, or like considering humanity as one whole, in a way that negates individual or group cultural identity.
With the available philosophical understanding and cultural resources of their time, the Early Church Fathers from the second to the fifth century articulated a Christology that has become normative throughout Christian traditions. In the face of a new religion (Christianity) interacting with Greek culture, the Early Church Fathers, from both the Alexandrian and Antiochene schools of thoughts, struggled with how to understand and present Christian doctrines using their own Hellenistic, cultural prisms.2 In response to the questions on the person and nature of Christ, the Early Church thinkers from these two schools of thoughts had a unique anthropological lens. Their theological views largely contributed to their understanding and articulation of Christology.
Given the contemporary setting, I would like to consider what Patristic Christology can offer to us living in Africa today and how African Christology can achieve its relevance in the lived expressions of the African people.
Contemporary African theologians, like the Church Fathers of the early days of Christianity, attempt to articulate Christological expressions using the categories from their sociocultural settings. I argue that being consistent with Patristic Christology, African Christology is expressed through the process of inculturation of Christ’s representations, in a variety of conceptual models and popular religious songs. Furthermore, given the African cultural setting and the primordial place of motherhood, African Christology cannot be separated from a lived Mariology. The integration of Christology and Mariology through popular gospel songs will be examined closely.
Research Questions
The dialogue between Patristic and African Christologies brings out a common trend at the level of methodology, precisely in their use of anthropological understanding in articulating Christology. This leads to the question, “What are the theological and pastoral implications of a dialogue between Patristic and African Christologies?” This question is crucial for this research because it brings out the role of anthropology in Christology and prepares the ground for understanding how Christology is lived daily in the life of ordinary African Christians. It also brings us to attempt a response to the question, “How is Christology lived and expressed within the present Anthropological, cultural heritage and socio-political context of Africa through major African Christological models and songs?” Given that in Africa, one cannot effectively talk of a child without referencing the mother, what is the unique, indispensable place of Mariology in the lived expressions of the people? What Mariology stems from African songs about Mary?
Scope and Limit of This Work
The scope of this work is black Africa, or sub-Saharan Africa, which ranges from Sierra Leone in the West to the Nuba Mountains in the East, and down to the Cape in the South.3 This precision is necessary, given the extensive and diverse nature of the African continent.
One difficulty in undertaking this research was the “guilt” of speaking about Africa and Africans in general, or of the African culture in a pure state. This “guilt” stems from my full awareness of the fact that Africa enjoys a rich, complex diversity in the face of deep current mutations. Despite its diversity, black Africa shares many cultural trends that add to its unity. In fact, like Efoé Julien Penoukou, I am of the conviction that “Black Africa does exhibit certain constant data and represents a more and more precise cultural and historical entity.”4 In this light, whenever I used African culture, traditions, or values in this book, I employed it with all the reserves of usage applied in such an unscientific generalization.
Methodology
Despite the fact that some theologies still claim to represent “a form of thought which does not regard itself as contextual,”5 for most theologians, the contextual nature of theology has nowadays become axiomatic6 for “contextualization is part of the very nature of theology itself.”7 Without contextualization, the Christian message remains foreign and sterile. With contextualization comes transformation, understanding, and full participation.
The Church in Africa seeks not only to have a voice in Christological reflections but also to make that voice heard in its various manifestations. This imposes on this book an interdisciplinary and multidimensional methodology which is at the same time hermeneutic, descriptive, and narrative. By hermeneutic, I will interpret theological concepts, titles, and notions in articulating a relevant Christology. By narrative, I will relate relevant cultural histories and traditions that help in explaining various representations of Christ. By descriptive, I will shed light on or explain theological notions, traditions, and representations that help to facilitate the dialogue between African and Patristic theologies.
Details
- Pages
- XIV, 196
- Publication Year
- 2025
- ISBN (PDF)
- 9781433190834
- ISBN (ePUB)
- 9781433190841
- ISBN (MOBI)
- 9781433190858
- ISBN (Hardcover)
- 9781433190827
- DOI
- 10.3726/b18663
- Language
- English
- Publication date
- 2025 (November)
- Keywords
- Theology Christology Philosophy Theological Anthropology Ecclesiology Patristics theology songs
- Published
- New York, Berlin, Bruxelles, Chennai, Lausanne, Oxford, 2025. XIV, 196 pp., 15 tables.
- Product Safety
- Peter Lang Group AG
