These are the views of author Mathew Michael in his book. He believes that Africa needs to claim their presence and impact in Christian history. He addressed the practices of Western Christianity pressing down the rich African identity in Early Christianity. The Western Christianity has ignored or was unaware of the history of countries that were a part of the African kingdom, for example, Numidia, Nubia, and Abyssinia (now known as Morocco, Tunisia, Libya, and Sudan). Nubia and Abyssinia were located below Egypt. (Kindle, 3) \u00a0He complimented the views expressed by Thomas Oden on the impact Africa had in Christianity. \u00a0Oden stated in his book that \u201cAfrican Christianity is ancient and predominant theological processes of early Christianity were not to Africa but from Africa.\u201d [1]<\/a> Oden also identified “Athanasius, Augustine, Origen, Clement of Alexandria, Tertullian, and Cyprian as scholars who were a part of the African countries but westernized by the Western Christianity.” (Kindle, Loc137) \u00a0These facts were presented to identify the footprints of Africa in Early Christian history.<\/p>\n To aid in educating the African people, Michael believes theology need to be true to Scripture, and it must incorporate the African traditions. Africans in history were identified by their traditional tribal imprints, style, and dialect but many of these traditions are no longer prevalent or practiced. For Africans to relate to Christianity, African churches need to assist their congregation to priorities and encourage the traditions of the living Christ in the church and the people\u2019s lives. He focused on Christology theology \u2013 the study of Christ humanity and Deity as a person as a channel to aid in the development of their relationship with God. Based on Michael\u2019s view of Charles Nyamiti book, Christ as Our Ancestor. Christology from an African Perspective<\/em>, he shared four methodologies. They were: \u201ccomparative Christological, systematic Christological, liberationist Christological and the community-oriented Christological.\u201d \u00a0(Kindle, 133) Theses methods should assist the congregation (people) in understanding their lives with Christ. \u00a0(1)The comparative would be the amalgamation of scriptural Christological classification and the African origination of the universe around him. (2)\u00a0 The systematic would be to connect their traditional structures to the mysteries of Christ and the congregation. (3) The liberation would be to discuss Jesus purpose to challenge the injustice and oppression in their lives. (4) The community-oriented emphasize the triumph of Christ over death and evil and he offered African Christians triumph over comparable wickedness powers, for example, witchcraft and satanic forces. Michaels discusses these methodologies in Chapter 8, The Person of Christ.<\/p>\n Nyamiti\u2019s book was significant to another author interested in Africa\u2019s history in Christianity, Raymond Moloney. He in his article simplifies the methodology in two points.\u00a0 He believes presenting an analogy of Jesus\u2019 humanity and Deity to their lives and customs will assist in their Christian development. They are:<\/p>\n Christology of Inculturation<\/p>\n <\/p>\n Christology of Liberation<\/p>\n Moloney’s\u2019 commented that the term \u2018Black Messiah\u2019 came from America.\u00a0 In the community of American Christians, there has been an underlining struggle for the non-Anglos to relate their lives to a Christ who does not look like them. To encourage blacks in America, there was a theme in the 60\u2019s to support and promote blacks in the Bible as well as a Black Jesus (Black Messiah). Michael is not promoting that this is done in Africa but to educate the congregations by revitalizing the stories of their ancestors. African churches should remember their history and traditions\/customs in addition to connecting the congregation with the person of Christ.<\/p>\n <\/p>\n In preaching the gospel, helping the church and unchurch individuals relate to Jesus, one must design a vision of their lives and how Christ relates to their lives, i.e. his human experiences and his deity abilities. Many preachers are successful in relating temptations, tiredness, hunger, betrayal, etc. to Christs\u2019 humanity. Then give them hope by successfully relating healing, miracles, compassion, powerful, battle fighter, friend, etc. to Christs\u2019 Deity.<\/p>\n Reading these books has brought to memory the preaching of Rev. Dr. Jeremiah B. Wright. He had an art in connecting our African history, slavery (early history and America), Civil Rights Movement, to our current and future lives. He would then climax to the power of Jesus suffering and victory that ignited us to continue being faithful in expectation of God\u2019s divine revelation in our current situation and future. My pastor has that a similar presentation and taught us to address the scriptural text to the congregation through their life experiences then move them to hope through Christ. Always leave them in hope.<\/p>\n I have a relationship with the African community. I am amazed at their faith in God and trust in his divine power. I have a friend that believes in Jesus but is adamantly refuses to attend church. I remembered my missionary training about understanding their culture. In summary, he has issues with prosperity preachers taking the money from the poor and buying expensive things for themselves, therefore, he has subconsciously associated all pastors in the same category. Our friendship is important and it reminds me to mind my Ps and Qs around him. I want to be an example that will encourage him to attend the sanctuary again.<\/p>\n What experiences or words of encouragement can you share?<\/p>\n <\/p>\n![\"\"](\"http:\/\/blogs.georgefox.edu\/dminlgp\/wp-content\/uploads\/2017\/06\/current-map-of-africa-egypt-300x163.jpg\")
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