The Wind of the Spirit is Moving Northward!
Summary:
Africa is the second largest continent in the world with 54 countries and over 1 billion inhabitants. Of those 1 billion inhabitants approximated 460 million are Christians and yet I know very little about Africa and its Christian history.
I don’t believe that I am alone and Odeon would agree that much of the story of Christianity is Africa has not been told. For Odeon, “the remedy is better historical inquiry, not slipshod history or the ideologically charged tweaking of historical evidence.”1 I for one want to hear the story and found it in How Africa Shaped the Christian Mind. As I began to read I was immediately informed and deeply intrigued but Odeon’s thesis. He argues that Christian thought didn’t recently travel from Europe and the north to Africa. On the contrary, in its early years of development, much of the Christian thought came from Africa and has since informed the development of the whole of Christian thought and theology, even into the western world.
Among other things, Odeon attributes the western concept of the university, the way in which scripture is exegeted, early Christian doctrine, the form of decision making based on a council of leaders, as some of the influence of African culture on early Christianity. He tells a story that is not often told but one that needs to be told. Though I can sense that the purpose of the book it to encourage a younger generation of Africans to learn about and study their rich Christian history, the book has informed me—from a bit of a more mature generation—and caused me to consider how Africa may have shaped the way in which I think about, live and practice my faith.
Application:
Speaking about the way I practice Christianity, many scholars, including Anderson, have noted that Pentecostalism continues to rapidly grow in Africa and is “becoming one of the most significant expressions of Christianity on the continent, especially in Africa’s cities.”2 I might add that African Christians are bringing their Pentecostal faith with them wherever they travel, including to Europe. Odeon acknowledges this growth as well and in an ever so slightly critical tone suggests that Pentecostalism lacks the intellectual rigor needed to “sustain African Christians” against for instance the challenge of Islam. He says, “The rising charismatic and pentecostal energies in Africa are stronger emotively than intellectually.” 3
On one hand I have to agree with Odeon, Pentecostalism does have a strong experiential component that can lead to an emotionalism that is unbalanced. However, there are times when experience goes deeper than intellect, and were a purely intellectual assent to Christian doctrine can be as troubling as emotionalism gone too far. Odeon seems to take the position that emotion and intellect are diametrically opposing forces; that is, you can’t have both. However, it seems that both are important and even biblical—you can find both emotional and intellectual expressions of faith through out the Scriptures. The African Christians who focus on real transformation, empowerment and a faith experience within a culture and context where they are often powerless are those who are shaping Pentecostalism not only in Africa but around the world. I would say that African expressions of faith and worship, transformation and empowerment are a fresh wind blowing northward that captures both the heart and the mind. This too is African influence on Christianity.
What a fascinating and informative book. I began with knowing very little about Africa and it’s Christian heritage. How Africa Shaped the Christian Mind has informed me of the richness and depth of Africa’s Christian heritage and has challenged me to look further than I’ve looked before to find the foot prints of Christ in all the world. I’m looking forward to visiting Africa soon!
- Thomas C. Odeon. How Africa Shaped the Christian Mind: Rediscovering the African Seedbed of Western Christianity. IVP Academic, 2010, 11.
- Allan Anderson. “Evangelism and the Growth of Pentecostalism in Africa.” http://www.artsweb.bham.ac.uk/aanderson/publications/evangelism_and_the_growth_of_pen.htm (accessed May 31, 2017).
- Odeon, 99.
About the Author
Jim Sabella
9 responses to “The Wind of the Spirit is Moving Northward!”
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Jim, I think our experience in Africa will be far richer after reading this book. I studied church history and the connections were not made for me in my classes. Shame on our white, European professors. To give them the benefit of the doubt, maybe they are just passing on what they received. It’s time to get the facts straight!
I also noticed the “slight” to Pentecostals and it stung a little. And I agree with you – it’s not either/or – it’s both/and!!! As I’ve matured I haven’t stopped being Pentecostal and I haven’t changed much in my doctrine either, except now I know I owe a lot of it to Africans!!!!!!!!
Thanks Mary! Appreciate your comment.
Jim I appreciated your application. I completely agree with you that Pentecostalism is both emotional and intellectual. Holding both of them in tandem is what has sustained the energy of this movement. I loved the way you stated this point when your wrote:”I would say that African expressions of faith and worship, transformation and empowerment are a fresh wind blowing northward that captures both the heart and the mind. This too is African influence on Christianity.” YESSS!!!!
Thanks Christal.
“Pentecostalism continues to rapidly grow in Africa and is “becoming one of the most significant expressions of Christianity on the continent”
Unfortunately, may African pastors have little theological training. While Pentecostal churches in Africa are experiencing explosive growth, an unbiblical version of Prosperity Theology is very popular in some of these churches. Even Charisma magazine has identified this problem…
http://www.charismamag.com/blogs/fire-in-my-bones/19113-5-ways-the-prosperity-gospel-is-hurting-africa
This book is an invitation to African pastors to rediscover their legacy as scholars.
100% right Stu! Theological training is absolutely necessary. Regrettably, the prosperity doctrine is a rather recent (historically) import that is problematic not only in Africa but in the USA and actually around the world. We face it in Eastern Europe all the time. It is often tagged on as a segment of the Pentecostal movement, but from where I stand, I would located it in the Charismatic movement and not classic Pentecostalism. Good thoughts Stu and thanks for the link to the article.
“The African Christians who focus on real transformation, empowerment and a faith experience within a culture and context where they are often powerless are those who are shaping Pentecostalism not only in Africa but around the world.”
I don’t believe Oden would place intellect and emotion at odds with one another, but that perhaps they need to be two balanced legs supporting our faith. Perhaps that word, “empowerment” would be one that resonates within Africa, in the sense that young African scholars can empower their churches through their research into early African Christian influence, thus providing an indigenous identity to their faith, rather than an imported one. This identity can be valuable apologetically, when confronted with the argument that their faith is simply co-opted from colonialism.
Thanks Katy! Appreciate your comments. You’re right about the two balancing legs. It’s that balance that is necessary both in Africa and in the USA. Christal stated it well… “Holding both of them in tandem is what has sustained the energy of this movement.”
Thanks for your insightful post. I liked your comment “there are times when experience goes deeper than intellect”. Very true yet rarely recognized in religion. I would love this taught more in churches. How to bring the head and the heart together, or to live in “spirit and in truth”. I like the saying, “Lead with your heart but take your head with you.”