Summary: How African is Christianity?, by Thomas Clark Oden, is a historical study on the African provenance of Christian theological principles. The work also announces a comprehensive transnational research project on biblical and African roots.
Keywords: Christianity, Africans, Theology.
How African is Christianity? is a book written by Thomas C. Oden. The main objective is to answer the following question: “How did the African mind shape the Christian mind in the first centuries of Christianity?” (p.11). This work is based on diverse theoretical sources, such as the dating sources of Birger A. Pearson and Stephen J. Davis, Oden’s learning from his Professor H. Richard Niebuhr, in addition to the duly contested concepts of neo-orthodoxy seen in eyes of Paul Tillich, Rudolf Bultmann, Reinhold Niebuhr and H. Richard Niebuhr, in opposition to African orthodoxy.
How African is Christianity? is a book that examines the influence and history of Christianity in Africa. Explores the deep connection between the Christian faith and African traditions, highlighting the continent’s contribution to religion. With a comprehensive approach, the book analyzes African religious practices, theology and culture, challenging Eurocentric notions and presenting an African perspective on Christianity.
The first part, “The African Cradle of African Christianity”, emphasizes the importance of relating the history of the early heritage of African Christians, highlighting the obstacles and the need for further research on the subject. The author recognizes the hesitation of Westerners in approaching the topic due to prejudices and lack of knowledge about the relevance of African history. However, he emphasizes that the history of African Christianity is essential for both Africa and the West. This part of the book highlights the importance of investigating ancient texts to develop a historically accurate understanding. He emphasizes the need for experts in Arabic, Coptic and Ge’ez languages to interpret the texts. Furthermore, he mentions the importance of transmission to Africans, and highlights that the history of African Christianity encompasses several Christian traditions. Oden recognizes the difficulties faced in accessing the history of African Christianity, such as political barriers. However, he argues that it is necessary to overcome obstacles and carry out research with the resources available. He highlights that the digital age offers opportunities to make texts accessible. It recognizes the importance of chronicling the history of African Christian heritage, highlighting in-depth research.
Despite their contributions, it can be seen that the text presents repetition of information, affecting the fluidity of reading. For example, there are repetitions such as “emphasizes the importance of relating the history of African Christian heritage” and “highlights the importance of investigating and analyzing ancient texts.”
Despite the above imperfections, we recognize the importance of reporting the history of African Christians, the hesitation of Westerners regarding the topic due to prejudice and lack of knowledge, in addition to highlighting the importance of investigating and analyzing ancient texts.
The second part of the book addresses the possibility of Christians recovering their African past and presents arguments as to why it might be propitious. Oden highlights contributing conditions: the rapid expansion of Christianity, a search for intellectual depth, and the perceived power of the Muslim world, combined with the exhaustion of intellectualist alternatives. The author emphasizes the importance of taking advantage of this window, as historical conditions can change and the opportunity is lost. The current moment is seen as a chance to rescue elements.
This second part of the book also mentions the presence of the seeds of the African Orthodox faith, not limited only to missionary Christianity, but extending to early African history. This part raises questions about the relationship between power and orthodoxy, questioning whether the latter is the result of political and economic coercion. It is argued that the view that orthodoxy is simply manipulated by the victors must be examined. The author highlights the importance of primitive African writings for understanding human history, emphasizing that these sources are fundamental.
However, this second part of the book highlights an optimistic view of the opportunity for Christians to recover their classic African past, highlighting the importance of spiritual nutrition, wise leadership and studies of the Scriptures. He raises questions about the relationship between power and orthodoxy, highlighting the influence of African history on understanding the Christian faith.
Even though an assertive view is important, without providing concrete evidence supporting the statements. Oden asserts that historical conditions may change if the opportunity is not taken advantage of, but he does not offer an in-depth analysis of what these changes might be or how they would affect the search for elements of the African past. Furthermore, this part lacks critical approaches to ideas. Although Oden suggests that the history of African Christianity contains valuable knowledge, he does not examine how these stories have been neglected and why it is important to recover them now. The second part assumes that African history contains essential truths without providing critical analysis.
The author also makes a distinction between African orthodoxy and Western denominational institutions, distorted by the theological tradition of thinkers. However, these claims are not supported by solid arguments or concrete examples. Oden does not explain how African orthodoxy is different from Western institutions and what the basis for claims about theological distortions is. In terms of structure, it lacks a clear and coherent organization. Ideas are presented fragmented, without a fluid connection between the points. This makes the argument difficult to understand and makes for confusing reading. Overall, although the text addresses an interesting topic regarding the recovery of the African past by Christians, it fails to provide a solid critical analysis. A more in-depth review, with an organized structure and a critical approach to the ideas presented, would be necessary to improve the quality and cohesion of the text.
The book’s appendix reveals an interesting and promising project for the theological reassessment of early African Christianity. Oden outlines a specific plan for the research, involving translating and distributing texts, recruiting an international team of experts, and delving into biblical and African roots.
Furthermore, bringing together a diverse team of translators, linguists, historians and information technology experts demonstrates a commitment to carrying out quality research. The appendix highlights the importance of bringing contemporary African theology into a deep awareness of its own rich tradition, shaped by sources written on African soil over millennia. This emphasis on valuing the African roots of Christianity is a commendable aspect of the project, as it recognizes the influence of these sources on African culture and highlights their traditional relevance.
Another positive aspect is the formation of international partnerships and networks, such as the World Evangelical Alliance, the InterVarsity Network and the Lausanne Network. These partnerships can provide collaboration and broad reach, involving scholars from different Christian traditions.
Contudo, o apêndice poderia se beneficiar de uma exploração mais aprofundada dos desafios e obstáculos que podem surgir durante a implementação do projeto. Embora mencione a necessidade de respeitar a dignidade dos cristãos africanos e evitar uma imposição de ideias euro-americanas, não fica claro como essas preocupações serão abordadas. Além disso, seria interessante ter uma discussão mais detalhada sobre a seleção dos textos a serem traduzidos e a abordagem metodológica. Uma análise crítica das fontes existentes e uma avaliação cuidadosa da autenticidade e relevância desses textos fortaleceria o rigor. Em termos de organização do texto, o apêndice é claro e coerente. No entanto, algumas partes poderiam se beneficiar de estrutura clara e conexão fluida entre os pontos. Isso tornaria a leitura mais fácil e permitiria uma compreensão global mais eficaz. No geral, o apêndice apresenta uma proposta empolgante para a pesquisa e reavaliação do cristianismo africano. Os objetivos de tradução, distribuição e aprofundamento das raízes africanas da teologia podem contribuir para uma compreensão da história e do pensamento teológico africano. No entanto, seria necessário abordar questões metodológicas e de implementação para garantir a relevância do projeto.
However, the appendix could benefit from a more in-depth exploration of the challenges and obstacles that may arise during project implementation. While it mentions the need to respect the dignity of African Christians and avoid an imposition of Euro-American ideas, it is not clear how these concerns will be addressed. Furthermore, it would be interesting to have a more detailed discussion about the selection of texts to be translated and the methodological approach. A critical analysis of existing sources and careful assessment of the authenticity and relevance of these texts would strengthen rigor. In terms of text organization, the appendix is clear and coherent. However, some parts could benefit from clear structure and fluid connection between points. This would make reading easier and allow for more effective overall understanding. Overall, the appendix presents an exciting proposal for researching and reassessing African Christianity. The objectives of translation, distribution and deepening the African roots of theology can contribute to an understanding of African theological history and thought. However, methodological and implementation issues would need to be addressed to ensure the relevance of the project.
Although the author recognizes that this chronology is just an attempt to map a vast history, making it clear that he does not seek to explain the ideas mentioned, but to encourage future studies. The lack of adequate translations of Christian texts from Africa is highlighted as a problem, and the literary chronology aims to draw attention to these deteriorating works. Despite this, there is a lack of better sources of bibliographical references that support the chronology.
Throughout the book, the author perfectly fulfills his central objective, expressed in the question about how the African mind influenced the Christian mind in the first centuries of Christianity. He demonstrates that the classical Christian mentality is shaped by the imagination emerging from Africa. To conclude the work, the author presents a specific plan in the appendix, proposing a theological and historical reevaluation of early African Christianity through the collaboration of schools and academics.
Summary of Quão Africano é o Cristianismo?
Introdução
Parte 1 – O berço africano do cristianismo ocidental
1. Uma história esquecida
2. Sete maneiras que a África moldou a mente cristã
7. Como o sangue dos mártires africanos se tornou a semente do cristianismo europeu
8. Relembrando devidamente
9. Buscando a reconciliação do cristianismo e do islã através do insight histórico
Apêndice — Os desafios da pesquisa primitiva africana
Cronologia literária do cristianismo na África no primeiro milênio
Bibliografia
Reviewer
Luiz Fernando de Carvalho Reis has a master’s degree in Strategic Administration from Universidade Salvador (US), a specialist in Theological Culture from Universidade Católica Dom Bosco (UCDB) and a bachelor’s degree in Administration and Theology. He is a professor at Faculdade Irecê (FAI). Among other works, he published A deficiência visual em questão. ID LATTES: http://lattes.cnpq.br/1500485484897919; ID ORCID: https://orcid.org/0009-0007-1755-3014; E-mail: luxreis75.lr@gmail.com.
To quote this review
ODEN, Thomas. Quão Africano é o Cristianismo? Sn.: Quitanda, 2022. Review by: REIS, Luiz Fernando de Carvalho. Roots of faith. Crítica Historiográfica. Natal, v.3, n.12, Jul./Aug., 2023. Available at <https://www.criticahistoriografica.com.br/en/roots-of-faith-luiz-fernando-de-carvalho-reiss-uneb-ppgafin-fai-review-of-how-african-is-christianity-by-thomas-oden/>
Summary: How African is Christianity?, by Thomas Clark Oden, is a historical study on the African provenance of Christian theological principles. The work also announces a comprehensive transnational research project on biblical and African roots.
Keywords: Christianity, Africans, Theology.
How African is Christianity? is a book written by Thomas C. Oden. The main objective is to answer the following question: “How did the African mind shape the Christian mind in the first centuries of Christianity?” (p.11). This work is based on diverse theoretical sources, such as the dating sources of Birger A. Pearson and Stephen J. Davis, Oden’s learning from his Professor H. Richard Niebuhr, in addition to the duly contested concepts of neo-orthodoxy seen in eyes of Paul Tillich, Rudolf Bultmann, Reinhold Niebuhr and H. Richard Niebuhr, in opposition to African orthodoxy.
How African is Christianity? is a book that examines the influence and history of Christianity in Africa. Explores the deep connection between the Christian faith and African traditions, highlighting the continent’s contribution to religion. With a comprehensive approach, the book analyzes African religious practices, theology and culture, challenging Eurocentric notions and presenting an African perspective on Christianity.
The first part, “The African Cradle of African Christianity”, emphasizes the importance of relating the history of the early heritage of African Christians, highlighting the obstacles and the need for further research on the subject. The author recognizes the hesitation of Westerners in approaching the topic due to prejudices and lack of knowledge about the relevance of African history. However, he emphasizes that the history of African Christianity is essential for both Africa and the West. This part of the book highlights the importance of investigating ancient texts to develop a historically accurate understanding. He emphasizes the need for experts in Arabic, Coptic and Ge’ez languages to interpret the texts. Furthermore, he mentions the importance of transmission to Africans, and highlights that the history of African Christianity encompasses several Christian traditions. Oden recognizes the difficulties faced in accessing the history of African Christianity, such as political barriers. However, he argues that it is necessary to overcome obstacles and carry out research with the resources available. He highlights that the digital age offers opportunities to make texts accessible. It recognizes the importance of chronicling the history of African Christian heritage, highlighting in-depth research.
Despite their contributions, it can be seen that the text presents repetition of information, affecting the fluidity of reading. For example, there are repetitions such as “emphasizes the importance of relating the history of African Christian heritage” and “highlights the importance of investigating and analyzing ancient texts.”
Despite the above imperfections, we recognize the importance of reporting the history of African Christians, the hesitation of Westerners regarding the topic due to prejudice and lack of knowledge, in addition to highlighting the importance of investigating and analyzing ancient texts.
The second part of the book addresses the possibility of Christians recovering their African past and presents arguments as to why it might be propitious. Oden highlights contributing conditions: the rapid expansion of Christianity, a search for intellectual depth, and the perceived power of the Muslim world, combined with the exhaustion of intellectualist alternatives. The author emphasizes the importance of taking advantage of this window, as historical conditions can change and the opportunity is lost. The current moment is seen as a chance to rescue elements.
This second part of the book also mentions the presence of the seeds of the African Orthodox faith, not limited only to missionary Christianity, but extending to early African history. This part raises questions about the relationship between power and orthodoxy, questioning whether the latter is the result of political and economic coercion. It is argued that the view that orthodoxy is simply manipulated by the victors must be examined. The author highlights the importance of primitive African writings for understanding human history, emphasizing that these sources are fundamental.
However, this second part of the book highlights an optimistic view of the opportunity for Christians to recover their classic African past, highlighting the importance of spiritual nutrition, wise leadership and studies of the Scriptures. He raises questions about the relationship between power and orthodoxy, highlighting the influence of African history on understanding the Christian faith.
Even though an assertive view is important, without providing concrete evidence supporting the statements. Oden asserts that historical conditions may change if the opportunity is not taken advantage of, but he does not offer an in-depth analysis of what these changes might be or how they would affect the search for elements of the African past. Furthermore, this part lacks critical approaches to ideas. Although Oden suggests that the history of African Christianity contains valuable knowledge, he does not examine how these stories have been neglected and why it is important to recover them now. The second part assumes that African history contains essential truths without providing critical analysis.
The author also makes a distinction between African orthodoxy and Western denominational institutions, distorted by the theological tradition of thinkers. However, these claims are not supported by solid arguments or concrete examples. Oden does not explain how African orthodoxy is different from Western institutions and what the basis for claims about theological distortions is. In terms of structure, it lacks a clear and coherent organization. Ideas are presented fragmented, without a fluid connection between the points. This makes the argument difficult to understand and makes for confusing reading. Overall, although the text addresses an interesting topic regarding the recovery of the African past by Christians, it fails to provide a solid critical analysis. A more in-depth review, with an organized structure and a critical approach to the ideas presented, would be necessary to improve the quality and cohesion of the text.
The book’s appendix reveals an interesting and promising project for the theological reassessment of early African Christianity. Oden outlines a specific plan for the research, involving translating and distributing texts, recruiting an international team of experts, and delving into biblical and African roots.
Furthermore, bringing together a diverse team of translators, linguists, historians and information technology experts demonstrates a commitment to carrying out quality research. The appendix highlights the importance of bringing contemporary African theology into a deep awareness of its own rich tradition, shaped by sources written on African soil over millennia. This emphasis on valuing the African roots of Christianity is a commendable aspect of the project, as it recognizes the influence of these sources on African culture and highlights their traditional relevance.
Another positive aspect is the formation of international partnerships and networks, such as the World Evangelical Alliance, the InterVarsity Network and the Lausanne Network. These partnerships can provide collaboration and broad reach, involving scholars from different Christian traditions.
Contudo, o apêndice poderia se beneficiar de uma exploração mais aprofundada dos desafios e obstáculos que podem surgir durante a implementação do projeto. Embora mencione a necessidade de respeitar a dignidade dos cristãos africanos e evitar uma imposição de ideias euro-americanas, não fica claro como essas preocupações serão abordadas. Além disso, seria interessante ter uma discussão mais detalhada sobre a seleção dos textos a serem traduzidos e a abordagem metodológica. Uma análise crítica das fontes existentes e uma avaliação cuidadosa da autenticidade e relevância desses textos fortaleceria o rigor. Em termos de organização do texto, o apêndice é claro e coerente. No entanto, algumas partes poderiam se beneficiar de estrutura clara e conexão fluida entre os pontos. Isso tornaria a leitura mais fácil e permitiria uma compreensão global mais eficaz. No geral, o apêndice apresenta uma proposta empolgante para a pesquisa e reavaliação do cristianismo africano. Os objetivos de tradução, distribuição e aprofundamento das raízes africanas da teologia podem contribuir para uma compreensão da história e do pensamento teológico africano. No entanto, seria necessário abordar questões metodológicas e de implementação para garantir a relevância do projeto.
However, the appendix could benefit from a more in-depth exploration of the challenges and obstacles that may arise during project implementation. While it mentions the need to respect the dignity of African Christians and avoid an imposition of Euro-American ideas, it is not clear how these concerns will be addressed. Furthermore, it would be interesting to have a more detailed discussion about the selection of texts to be translated and the methodological approach. A critical analysis of existing sources and careful assessment of the authenticity and relevance of these texts would strengthen rigor. In terms of text organization, the appendix is clear and coherent. However, some parts could benefit from clear structure and fluid connection between points. This would make reading easier and allow for more effective overall understanding. Overall, the appendix presents an exciting proposal for researching and reassessing African Christianity. The objectives of translation, distribution and deepening the African roots of theology can contribute to an understanding of African theological history and thought. However, methodological and implementation issues would need to be addressed to ensure the relevance of the project.
Although the author recognizes that this chronology is just an attempt to map a vast history, making it clear that he does not seek to explain the ideas mentioned, but to encourage future studies. The lack of adequate translations of Christian texts from Africa is highlighted as a problem, and the literary chronology aims to draw attention to these deteriorating works. Despite this, there is a lack of better sources of bibliographical references that support the chronology.
Throughout the book, the author perfectly fulfills his central objective, expressed in the question about how the African mind influenced the Christian mind in the first centuries of Christianity. He demonstrates that the classical Christian mentality is shaped by the imagination emerging from Africa. To conclude the work, the author presents a specific plan in the appendix, proposing a theological and historical reevaluation of early African Christianity through the collaboration of schools and academics.
Summary of Quão Africano é o Cristianismo?
Introdução
Parte 1 – O berço africano do cristianismo ocidental
1. Uma história esquecida
2. Sete maneiras que a África moldou a mente cristã
7. Como o sangue dos mártires africanos se tornou a semente do cristianismo europeu
8. Relembrando devidamente
9. Buscando a reconciliação do cristianismo e do islã através do insight histórico
Apêndice — Os desafios da pesquisa primitiva africana
Cronologia literária do cristianismo na África no primeiro milênio
Bibliografia
Reviewer
Luiz Fernando de Carvalho Reis has a master’s degree in Strategic Administration from Universidade Salvador (US), a specialist in Theological Culture from Universidade Católica Dom Bosco (UCDB) and a bachelor’s degree in Administration and Theology. He is a professor at Faculdade Irecê (FAI). Among other works, he published A deficiência visual em questão. ID LATTES: http://lattes.cnpq.br/1500485484897919; ID ORCID: https://orcid.org/0009-0007-1755-3014; E-mail: luxreis75.lr@gmail.com.
To quote this review
ODEN, Thomas. Quão Africano é o Cristianismo? Sn.: Quitanda, 2022. Review by: REIS, Luiz Fernando de Carvalho. Roots of faith. Crítica Historiográfica. Natal, v.3, n.12, Jul./Aug., 2023. Available at <https://www.criticahistoriografica.com.br/en/roots-of-faith-luiz-fernando-de-carvalho-reiss-uneb-ppgafin-fai-review-of-how-african-is-christianity-by-thomas-oden/>
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Luiz Fernando de Carvalho Reis has a master’s degree in Strategic Administration from Universidade Salvador (US), a specialist in Theological Culture from Universidade Católica Dom Bosco (UCDB) and a bachelor’s degree in Administration and Theology. He is a professor at Faculdade Irecê (FAI). Among other works, he published A deficiência visual em questão. ID LATTES: http://lattes.cnpq.br/1500485484897919; ID ORCID: https://orcid.org/0009-0007-1755-3014; E-mail: luxreis75.lr@gmail.com.
