Abstract

Some African Christians continue to rely on traditional spiritual powers as a means of addressing their spiritual insecurity. In their perception Christ is regarded as being foreign to African spirituality and treated accordingly with the gospel seen as a predominantly western phenomenon. This raises the question regarding their understanding of Christ’s incarnation. This article critically analyses the ancestral incarnational Christological model of Bediako as a response to the foreignness of Christ in African Christianity. Bediako’s ancestral incarnational Christological model is his enterprise of deforeignising Christ in African Christianity by treating Christ under the African traditional ancestral category. This article demonstrates various theological aspects (i.e. the uncompounded divine-human nature of Christ in the one eternal person of the Son of God) that Bediako brings together in order to configure his ancestral incarnational Christological framework in deforeignising Christ. In breaking away from Bediako’s ancestral incarnational Christological perspective, the article concludes by identifying the weaknesses associated with the proposed concept of Bediako, and then suggests that there is a need for an alternative biblical-theological model that best describes Christ’s complete identification with African Christians. This is done without diminishing the actuality of Christ as God incarnate, or encouraging syncretism in African Christianity, or reducing the validity of African contextual needs.

Highlights

  • There is a considerable amount of research (Anderson 2001:98–11; Kok 2005:95–101; Kunhiyop 2012:59; Light 2010:21–22; Michael 2013:99; Nurnberger 2007:8–42; Wijsen 2000:37–60) which indicates a form of Christian syncretism

  • Christians continue to rely on African traditional powers partly because they perceive Christ as a foreigner, unable to address their particular spiritual insecurity (Banda 2005:4–5, 27)

  • In other words in Bediako’s treatment of Christ in the ancestral category, he dismisses the foreignness of Christ in African Christianity by arguing for a close association between the doctrine of creation and redemption

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Summary

Introduction

There is a considerable amount of research (Anderson 2001:98–11; Kok 2005:95–101; Kunhiyop 2012:59; Light 2010:21–22; Michael 2013:99; Nurnberger 2007:8–42; Wijsen 2000:37–60) which indicates a form of Christian syncretism. The challenge one faces in attempting to figure out Bediako’s use of the uncompounded divine-human nature of Christ to deforeignise and to Africanise him in context, is the following: Bediako neither explores nor develops the theological meaning of the doctrine of incarnation.

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