I wanted to like it, but…
There is no doubt that African influences and voices were paramount in shaping Christian thought and self-understanding. In How Africa Shaped the Christian Mind: Rediscovering the African Seedbed of Western Christianity, Oden endeavours to “Set forth the basic vision for a renewed initiative in the theological and historical reassessment of early African Christianity” (Kindle loc 1222). In essence, the book reads like a treatise aimed to mobilize a force of historians who will do the hard work of piecing together and validating the important impact that Africans and African influences have had on the study of Christian theology and the development of Christian orthodoxy.
Indeed, the book offers a much needed correction to western understanding of the history of Christianity. Or at least a correction that I needed. Oden writes, “The generalizations took hold that wherever there might have been any modest African influences, they are likely to be viewed as inferior and backward in relation to the unfolding positive developments of reason in history that flowed from Europe” (Kindle loc 461). I don’t know that I’d go so far as to say that I viewed African influences as “inferior” or “backward” so much as I would say that I didn’t realize they existed at all. I suppose I would count myself among those who knew that great thinkers like Origen, Tertullian, and Augustine had some connections to North Africa, but I hadn’t considered them to be African. I’m thankful for this correction to my thinking. He is absolutely right when he says, “It is incorrect to portray Africa to the world as if Africa has always been a bit lacking in intellectual toughness” (Kindle loc 751).
Oden insists that being “African” is not a question of skin colour, ethnicity, or language—all criterion that have been used to disqualify certain thinkers from being considered African. “For Hellenism in Africa had become profoundly Africanized over the very long period of time of some twenty generations before Origen” (Kindle loc 522). Athanasius, for which history is entirely mute of the subject of race, was raised and educated in Africa. Oden describes Origen as being “indigenously African, whatever his specific ethnicity” (Kindle loc 537).
Oden’s reasoning on the subject of who and what should be considered “African” caught my attention. As an American missionary living in France, I understand the concept of cultural adaptation. In fact, this is something that I strive for. I work hard to speak French well, to respect cultural norms (don’t be surprised if I greet you with a kiss on both cheeks when we meet in Cape Town, this is just how we say, “hello” in France), and to create ministries that are relevant in my context. But I’m not French. I’ll never be French. My children moved to France when they were 13 and 14. They completed High School in France. They are slightly more French than I am. My friend Myriam was born in France to Algerian parents. She considers herself French, and is considered French by all who know her, though ethnically, she is African.
In the same way, I can agree with Oden, that those who may not be ethnically African, but who spent their formative years in Africa, ought to be considered African, and their work should be counted among Africa’s heritage. But Oden suggests, “for the purposes of this discussion, if a text was written in Africa it will be treated a African” (Kindle loc 548). I’d be much more comfortable with calling such texts “African influenced.” Just as anything I write these days is necessarily “French influenced” but not outright French. So I wonder if Oden hasn’t over-simplified the issue in stating, “There is a prejudice at work here: suspect anything of intellectual value that comes from the African continent as having some sort of secret European origin” (Kindle loc 541).
The conversation would have been even more interesting (and convincing) if Oden had done a more thorough job of pointing out how the works of Origen, Athanasius, or Augustine were African in nature, style, or substance. What, especially, about these authors reveals their African heritage or influences? I find my notes on this book peppered with these sorts of questions.
There is a tone of urgency coupled with mild indignation, as Oden repeatedly challenges the conventional thinking that Christian thought was predominantly developed and refined in Europe and later imported to Africa through missionary endeavours, insisting, “…in Christian history, contrary to this common assumption, the flow of intellectual leadership demonstrably moved largely from Africa to Europe—south to north” (Kindle loc 215). I don’t disagree with this. But I wish he had made a more thorough case for his points rather than simply repeatedly calling for more scholarship to be done. He follows most of his best assertions with a statement like, “Further pursuit of these issues remains on the agenda for emerging African scholarship” (Kindle loc 477).
Which leads me to my final thoughts on the book. Because of the many calls Oden makes for African scholarship to further investigate his hypotheses (at least six according to a Kindle search), I became curious. I started to feel like he wanted other people, predominantly African scholars, to do the work of proving his points. I did a Google search and found his website called Center for Early African Christianity, whose mission is to “educate African leadership in the depth of African intellectual literary achievements, especially those from the Christian tradition of the first millennium.” I’m not sure how I feel about a website staffed by white North Americans that believes it is their role to educate Africans about their own history. Their vision statement begins, “Our purpose is not to presume to set a theological agenda for African Christians, but to resource African Christians as they rethink their own agenda using classic African sources” and they talk about partnering with “Africa Christian leaders.” I noticed that they have an advisory board that includes some Africans, which gave credence to that claim. I can be oversensitive to the idea of people being patronizing, so I fully acknowledge the possibility that my concerns are unfounded. What are your thoughts on the matter?
About the Author
Jennifer Williamson
Jenn Williamson is a wife and mother of two adult sons. Before moving to France in 2010, she was the women's pastor at Life Center Foursquare Church in Spokane, WA. As a missionary with Greater Europe Mission, she is involved in church planting and mentoring emerging leaders. Jenn benefitted from French mentors during her transition to the field, and recognizes that cross-cultural ministry success depends on being well integrated into the host culture. Academic research into missionary sustainability and cultural adaptation confirmed her own experience and gave her the vision to create Elan, an organization aimed at helping missionaries transition to the field in France through the participation of French partners.10 responses to “I wanted to like it, but…”
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Jennifer,
Excellent post. I too am one who did not know the African roots of Christianity existed. I agree that we needed much of what Oden presented in this book, but I also think he probably stepped too far. And I also found it ironic that Oden criticized european historians for telling Africans what their history of christianity should be like, and yet here he is redefining it for them.
Within this Dmin program I hope to share much of what I write on this website, on my personal blog. However for this week I don’t think I will share about my critique of Oden, because the majority of Christendom needs the education and reminder that Oden brings us, that we should recognize the contributions of Africa to Christian thought.
Yes, Kyle, I agree that Oden is shining the light on an area of neglect, and that his overall desire to make African contributions known trumps the weaknesses of his arguments. Neverthless, I’m saddened that he didn’t do a more thorough and careful job with the subject matter. I wish he had either done the needed research or waited for it to be done before writing the book.
Welcome to LGP, Jennifer! Looking forward to meeting you in Cape Town.
Thanks, Katy! I look forward to meeting you, too.
Jennifer, thanks for your excellent post. I’m glad you found and explored the website for the Center for Early African Christianity, and uncovered the sad reality of Mr. Oden leading a movement for African theology but staffed and governed by North Americans. Further exploration revealed to me that it appears the movement petered out. The last blog post is dated 2014, and most of the activity occurs in 2012 and 2013.
I happen to know a fragment of the back story here. Oden’s grand initiative was funded by Fieldstead and Company, the philanthropic arm of Howard and Roberta Ahmanson. (See http://www.fieldstead.com/.) It was a tremendous vision sponsored by this creative, bold couple. Roberta is listed as one of the Center’s board members and with her husband is considered one of the 25 most influential evangelicals in America. My guess is that funding to Oden’s initiative ended and his project was abandoned.
It’s always interesting to follow the money. Visiting the Fieldstead & Co. website actually increased my opnion of Oden’s work because it looks like a group that is careful with their funding. Their backing of the project with board presence adds additional credibility to Oden. But then why did the giving stop? I’m sad that it looks like the project petered out. As one who works with philantrhopists, and given what you know of Oden and his work, would you have recommended continued funding? Why or why not?
It’s difficult to say if this project should have received further support or not without knowing deeper details.
I’m naturally attracted to big, bold initiatives, but they are laden with significant risks. Few of them seem to pan out in the long run. The outcomes are often not realized as we would normally anticipate. In this case, it seems the initial vision espoused by Oden has not been taken up by African academics – at least as measured by his website.
But another, unexpected outcome has emerged. Here we are in 2017 discussing the African roots of Christianity thanks to Oden’s enthusiastic book. Our minds are being shaped as we embrace this larger vision of where our faith developed.
Jennifer, Great post, I really think you and I probably fall into the same category of not thinking less of African contributions to Christian thought, just did not think of them. As someone who appreciates Augustine writings I was disappointed with myself in not realizing his heritage. In fact, I got mad at my ignorance of it. I appreciate your perspective on living in another culture but being there long enough to think of oneself as part of the culture.
Look forward to meeting you.
I’m an Augustine fan, too. Can you think of anything about Augustine’s writings that might give us clues to his African descent? In retrospect, is this something we should have been able to recognize in his work or is it something that can only be known through historical evidence?
I’m impressed with the fact that you did a little research into Oden’s organization and I appreciated your point about them coming across as patronizing. I agree with you and felt protective of the African people for this as well and would love to see them advocating for themselves and their history, which I did hear Oden pointing to as well. Great post and I look forward to hearing more from you.