Abstract
In this book, Odozor analyzes African Christian theological ethics by simultaneously taking into account both the whole Christian moral tradition and African moral traditions (4). He is therefore in continuity with the preceding generations of African theologians who advocated for a fruitful engagement of both traditions. He, however, takes a middle ground between those who exalt African moral tradition (mainline churches) and those who would simply discard it (Pentecostal and Evangelical churches).
The book is divided into three parts. The first part (chap. 1) introduces African Christian theology’s main themes and recent evolutions and reminds us that theology is not merely an academic activity but also encompasses the insights of “local catechists and teachers” that inform the faith of the faithful (25). O. demonstrates the vital influence of Vatican II in promoting the development of African theology, particularly in three areas: inculturation, liturgy, and Bible study.
Part 2 (chapters 2–4) tackles “the question of tradition, the response of African theologians to African tradition, and the Christian responses to the reality of non-Christian religions” (4). Here O. assiduously engages African as well as European and North American theologians. Unlike some African theologians, he does not limit his understanding of tradition to African culture. For him, tradition “includes the church as an ‘embodied’ and living entity” (71). In particular, while he discusses African traditional religions (ATR), he stresses their sense of an ordered and hierarchical universe, the principle of abundant life, and a “deep sense of the divine presence in human life and history, and as part of reality in general” (114). O. recognizes ATR as “channels of God’s grace” and “avenues of salvation” (132), but he rejects any attempt to relativize the meaning of Jesus Christ and Christian revelation.
Part 3 (chapters 5–9) specifically lays down “the foundational bases for engaging in an ethical discourse that is both Christian and African” (5). For O. the bases of African moral theology are theological inculturation, the Christian and biblical concept of God, and an African- and Christian-inspired anthropology. Christian faith, the structuring principle of this inquiry, enriches cultural African perspectives.
In his last chapter, O. discusses how the African Church practices a distinctly African Christian moral theology (271). He focuses on the 2009 second special synod of bishops on Africa and its 2011 postsynodal apostolic exhortation “to show how a fully inculturated moral theology works” (271); this is not surprising since the ecclesial dimension is important for ethical reflection. Moral theology in Africa must be “a collaborative venture, a critical enterprise and a discipline with big ears” (298).
The book is well written, and its argument is straightforward. Stories and narratives ground readers in the African context, helping them understand the issues at stake. O.’s perspective on African Christian moral theology is refreshing; most African theologians overvalue biblical revelation and downplay (Western) theological tradition, but O. takes seriously both revelation and (Western) theological tradition. It comes as no surprise that O. displays a mastery both of one particular African ethnic group and culture, the Nigerian Igbo, and of the whole Christian theological tradition. Moreover, unlike many African authors who refer to their traditions in an ahistorical way and without reference to the present, O. contends that the current pluralistic African context must be taken into account. Hence he rejects uncritical ways of approaching African traditions.
Surprising, however, is the absence of the liberation theology perspective, as it plays a great role in African moral discourse. (Authors like Engelbert Mveng and Jean-Marc Ela believe that, since the 19th century, liberation is the defining feature of African theology.) One would have expected from O.’s illustration greater attention to nonacademic and lay voices as producers of theology that deserve to be heard. Instead, he privileges a magisterial perspective by focusing on papal and African episcopal teaching.
I recommend this book to readers interested in becoming acquainted with the present status of African Christian theology and ethics; and moral theologians who want to engage the growing contributions of current African Christian theological ethics will find this volume a valuable resource.