Western & African Theological Perspective

Western & African Theological Perspective

Introduction

In theology, we try to talk about something that is inapprehensible, that of course is the reality of God. Karl Rahner has said that its not that we can not know God, at least somewhat, but what it does mean is that we can not fully comprehend Him with our finite minds. Many people have attempted to define theology. One of the most recognised examples comes from Saint Anselm of Canterbury who roughly defined theology as, "faith seeking understanding. To this day Christian theologians, place enormous importance on this aspect, "Faith must be the goal.

This aspect of Christian theology introduces a number of interesting questions. Firstly, the issue of whether theology is a science. We know that this course of study that was once called the queen of the sciences, can not be seriously considered a natural science, like Maths or Physics. However, it is often compared to the human sciences such as Sociology, Philosophy and Psychology. Of course, the definition of the word theology itself is often described as the study of God. Indeed, many great theologians such as Thomas Aquinas have argued the relevance of theology as a science. Critics however, maintain the work they complete is often no different from that done by philosophers of religion and religious psychologists. Theology, they maintain does not exist as an independent scientific field of study.

Horizontal and vertical dimensions

African Theology is hailed by many as an important perspective and indispensable contribution in Christian thinking about God. After centuries in which Western theology and philosophy dominated theology in South Africa, the unique insights of the African theologians were at last recognised since the middle of the 20th century. With good reason: Not only have African theologians interpreted the Gospel in ways to address the specific context(s) of Africa, but many would (in my opinion, rightly) add that African Traditional Religion (which often informs African Theology), is quite compatible with the message and worldview of the Bible and can enhance our view of God (Bediako 1995:97; Mbiti 1969:29; 1998:140-142). John Mbiti (1998:142) asserts that: “The Bible is very much an African book, in which African Christians and theologians see themselves and their people reflected and in which they find a personal place of dignity and acceptance before God.”

It is however not easy to determine exactly what African Theology is. Although most South African Christians greatly appreciate the teachings of African (and Black) theologians, and perhaps especially their role during the liberation struggle, it is hard to establish a single common denominator in their writings. Some would typify African Theology as theology of liberation, either from colonialism (as in Black Theology) or from physical and spiritual affliction (as many AIC theologians might say). Others, such as Gabriel Setiloane, see African Theology as a theology of solidarity, or as a theology of healing, even of ecology and of harmony. It seems that African Theology may mean a number of different things for different theologians (Hayes ...