Contextualizing Salvation in Africa

This article explores a theological approach to teaching salvation in Africa that, similar to the discussion on the Trinity, seeks to move beyond Western cultural influences and embrace an inherently African perspective in both approach and content, acknowledging the missteps and attitudes of early European and Western missionaries. Brand (1999) observes that while soteriology, the doctrine of salvation, remains central to Christian theology, its interpretation has evolved significantly as Christianity has spread to diverse cultural contexts.

Jesus instructed his followers to be his witnesses from Jerusalem to Judea, Samaria, and the ends of the earth. The gospel’s initial Jewish context, shaped by Judaism, broadened as it reached the Gentile world, necessitating clarification on Jesus Christ’s nature and role outside of Jewish frameworks. Similarly, Western missionaries in Africa encountered a new cultural landscape that demanded consideration. Brand (1999:193) understands that the doctrine of salvation “entered into the ways in which it is being conceptualized in new contexts which are often vastly different from a more traditional Western approach.” Maimela (1990:43) adds that “the concept of salvation and how it should be understood is not as simple as we might suppose,” noting the variety of interpretations proposed by theologians in different historical and cultural situations.

The Concept of Salvation

Brand (2002:58) argues that “the definition of salvation is challenging, for the word is ambiguous,” attributing this ambiguity to the use of terms like “happiness, well-being or beatitude” to describe certain states of being. Freligh (1994:11) emphasizes that “salvation represents all that was purchased at Calvary,” encompassing every aspect of our needs from eternity to eternity, with both present and future dimensions beyond simply going to heaven.

Christianity often portrays salvation through a series of interconnected processes initiated upon becoming a Christian. Horne (1991:ix) describes this as “the salvation planned, executed, and applied by the Triune God is manifold in nature,” encompassing biblical concepts like election, calling, regeneration, conversion, justification, adoption, sanctification, and glorification. Brand (2002:58) notes that “salvation can be the equivalent of reconciliation or sanctification or liberation.”

In the African context, Brand (2002:59) suggests that “the concept of salvation had to be stretched beyond the confines of conventional Christian usage in order to encompass elements from widely divergent religious frames of reference.” He challenges the notion that salvation is exclusive to Christianity, viewing it as a potential key to understanding the core of many religions and life philosophies, offering a basis for comparison. Brand (2002:60) points out that “the word salvation does not have its origin in Christianity for Christianity found its roots in Judaism.” Jesus, a Jew fulfilling Jewish Scripture, responded within that scriptural context. His name, derived from the Hebrew Joshua meaning “Jehovah is his help or Jehovah the Savior” (Easton’s Bible Dictionary, 1993), echoes the Old Testament portrayal of God as savior (e.g., 2 Samuel 22:3; Isaiah 43:11; 45:21; 49:26). The New Testament introduces Jesus as “a Savior, which is Christ the Lord” (Luke 2:11), with the early church affirming God’s exaltation of him as “a Prince and a Savior” (Acts 5:31).

While Brand (2002:60) may be correct that the term “salvation” predates Christianity, within Christianity, it finds its ultimate definition in Jesus, whose story serves as the most profound illustration of the concept of the Savior.

Salvation from Below

Brand (2002:89) critiques theologians who focus on the “sins of the sinner,” proposing instead an approach centered on the victim of sin, a perspective that seemingly diverges from the Christian tradition emphasizing the inherent sinfulness of humanity. Brand (2002:89) asserts that God aligns with the victims, the poor and oppressed. While acknowledging Jesus’ role in salvation, he shifts the emphasis from general repentance to “repentance for our share of the guilt for the suffering and oppression in South Africa” (Brand, 2002:92). This focus on the victims of sin raises questions about the relationship between sin and suffering, especially considering Jesus’ suffering and death for all, regardless of their status as oppressed or oppressor.

African Worldview to Salvation

The holistic approach of the African perspective has been widely discussed. Maimela (1991:4) adds that an African understands individual life and its pursuit as inherently communal, possible only within a network of mutual interdependencies, where life is about maintaining relationships encompassing extended family, clan, tribe, ancestors, God, and nature.

Africans are initiated into these relationships through “rites of passage” (Cox, 1998:x), subdivided by their function within the community into life cycle rituals, crisis rituals, and calendrical rituals. These rites mark the progression through life phases and relationships, beginning at conception and extending beyond death. M’Passou (1998:16) notes rituals performed during pregnancy to safeguard the fetus, ceremonies associated with birth and naming, and practices like the burial of the umbilical cord and the ritual washing and introduction of the child to the wider community. Maimela (1991) emphasizes the profound influence of these communal interrelationships, where individuals shape each other’s destinies through both natural and supernatural means.

Life for an African is lived communally, connected not only with the living but also with the ever-present deceased. Maimela (1991:5) observes that Africans often seek explanations for disappointment, success, illness, or loss within a context beyond physical cause and effect, reflecting a reality where the physical and spiritual are inseparable, and nothing is attributed to chance. This worldview leads to the belief in the manipulation of supernatural forces and spirits, both for good (healing) and evil (witchcraft).

Living outside this communal structure exposes individuals to forces and spirits that can bring misfortune (Maimela, 1991:6), with witchcraft being viewed as the ultimate injustice and sin against the community. Brand (2002:73) adds wrongdoing and affliction as forms of lesser evil.

Brand (2002:104) proposes understanding “salvation as wholeness,” defining evil as anything that diminishes the wholeness or power of black people within a social order designed to deprive them of their full humanity. Imperialism and apartheid are cited as such systems. Munyika (2004:246) explains that “the primary concern of ATR is to realize an ideal life, for in ATR healing and cleansing was meant to restore all kinds of broken relationships whether between the individual and the community or with the world of the spirits of which God is supreme.” While Munyika’s definition is rooted in ATR and Brand’s in Liberation/Black Theology, Maimela (1991:10) potentially bridges these views by defining salvation as relief or help in times of trouble in this life, encompassing healing, driving away evil spirits, empowerment, fertility, and success.

Maimela (1991:10) suggests that “the salvation offered through ATR is one which speaks to the heart of the African in a way that nothing else does,” arguing that a purely spiritual understanding of Christian salvation is inadequate for African needs if it doesn’t also promise present happiness and prosperity.

Brand (2002:105) proposes widening the meaning of salvation beyond Christ’s atonement to recognize the potential salvific nature of ATR even before Christianity’s arrival, based on the claim that “salvation” is not solely a Christian concept and that “Christianity came to fulfil rather than to replace the religio-cultural heritage” (Brand, 2002:106).

Munyika (2004:247) counters that “religions without Christ cannot know the grace of God as shown in Christ, though they may have knowledge about His governance,” arguing that while God’s self-manifestation exists outside Christ, it does not lead to salvific union.

Christian creeds affirm Jesus’ incarnation specifically for salvation, implying his unique nature and purpose. The church fathers believed in inherent human sinfulness and the inability of one sinner to save another, with death as the consequence of sin. The incarnation was God’s means for Jesus, eternally with the Father, to become the unique human capable of achieving salvation for all. They understood Jesus’ suffering and death as the path to salvation for humanity, living in the tension between Christ’s past work and his future return. In contrast, African ancestors remain in their graves, while Jesus’ tomb is empty due to his resurrection and ascension, forming the basis of Christian worship centered on gratitude for Christ’s work and anticipation of his return.

The African approach, often rooted in “theology from below,” views sin in terms of the hardships faced by Africans through oppressive systems, advocating for a concept of salvation that addresses the African context. The relationship between Jesus and African ancestors becomes a key challenge in this contextualization. While some Africans appropriate Jesus’ suffering as a symbol of liberation rather than atonement, the incarnation and suffering of God’s Son are fundamentally about divine love as the source of salvation, addressing sin at its root rather than its symptoms. Human suffering, in any form, is ultimately a consequence of sin, and Jesus’ incarnation penetrates every aspect of human existence to address this root cause. The church fathers saw pain and suffering as results of humanity’s disobedience to God, while “theology from below” views oppressive systems and corruption as manifestations of sin.

While ancestors play a role in African life cycle, crisis, and calendrical rituals, they cannot be equated with the oneness of God or share his divine substance. Despite their importance in fostering harmonious life, salvation remains solely through Jesus Christ, the incarnate Son of God who suffered for salvation and will return as judge.

Conclusion

African Traditional Religion has a place within the Christian faith, with differences primarily in the approach to worship. As a pre-existing religion, ATR cannot be ignored and can coexist with Christianity today.