toward a family relational model of African Christian ecclesiology

Abstract

The synodal meeting in Rome made a statement, “Africa is a continent where countless human beings are lying, as it were, on the edge of the road, sick, injured, disabled, marginalized, and abandoned. They are in dire need of Good Samaritans who will come to their aid.”1 This statement is a disgrace to the continent that has been described by Katongole as “overwhelmingly Christian.”2 It is an indication that there is something wrong, not only within the socio-cultural history, but also within the Christian consciousness of African peoples. To say it in plain terms, the peoples of Africa have adopted a new way of life characterized by love for self, for material things, and for freedom and privacy. They have abandoned their traditional way of life whereby love for personhood and for healthy human relations has always been prominent. Looking at the synodal statement against the statement that Africa is an overwhelmingly Christian continent raises more questions than answers, especially to the African Christian church. Of special interest is the question regarding its response to this socio-cultural pandemic which has left millions of people of every age and gender shocked and locked into perpetual prison of helplessness and hopelessness. This being just one concern among many others, this relational model of African Christian ecclesiology is conceived as an attempt to bring the African Christian church into fruitful dialogue with the worsening condition of mankind in the current socio-cultural history of African peoples, challenging and encouraging it live out its mission in faithfulness to the teaching of the gospel of Jesus Christ to the world. It is a call made to the African Christian church to be the Good Samaritan who will extend a hand of mercy to those in need, regardless of who, and where these are. But for this to happen, the African Christian church needs to re-define itself; it needs to shape its ecclesial life into the model of traditional African family life. Despite all its imperfections which could disqualify it from being a model for a credible and acceptable African Christian ecclesiology, traditional African family life has the pride of being the bedrock of genuine human concerns and relationships. It is believed that the African church’s ecclesial life that is modelled after the traditional African family life would quickly become a beacon of hope to the socially rejected, marginalized, and forgotten persons, and that it would restore them into the kind of life where they can as well experience God’s “shalom” in their lives. In brief, the African Christian church will be the kind of church that God wants for Africa, the kind that will be able to discharge its duties to the glory and honors of His Great and Holy name