African Hermeneutics: The Current State - Theology In Africa

• Chapter 3 – The Current State of Hermeneutics in Africa
The Modern Development of Biblical Studies in Africa and its Adjoining
Influence on African Hermeneutical Method
Before proceeding with the intended survey, it would be helpful to give a brief
introduction to the development of Biblical studies in Africa over the last four
decades. The premise of this discussion will show that the development of
modern theological academia in African cannot be limited to theological
discussion alone. One must also consider the influence of political and social
changes on the continent during this era, since these are essentially akin. For
example, one might not see the significance in debating the validity of white
scholarship as ‘African’ without understanding Africa’s pain caused by
colonialism, apartheid and the abuse of Scripture to justify such oppression.
Also, the subjective nature of African exegesis cannot be fully understood or
appreciated if one is not familiar with the political and social climate and related
changes, its effects on Africa and her response to them.
In general terms, Africa has a long history of oppression whether it be physical,
psychological, spiritual or economical. No era in the history of Africa, however,
typifies oppression more than the colonialist period. Colonialism had many
discombobulating effects on African epistemology and moral and cultural
perception, as Mofokeng explains: “When the white man came to our country he
had the Bible and we had the land. The white man said to us ‘Let us pray’.
After we opened our eyes, the white man had the land and we had the Bible”
(1988:34). This very famous quote might, on the surface seem to deal
exclusively with a politico-spiritual situation, but it soon evolved into the
prototypical expression of grief and confusion by Africa’s people. Two
significant observations must be drawn here to illustrate Africa’s disillusionment.
Firstly, European missionaries 10 were very often accepted as nothing more than
mere colonialist advocates based on their participatory abuse of Scripture and
social position for personal gain (land, slaves, etc.). Secondly, although the
10 The criticism of European missionaries here is quoted in general terms. It would be unfair to include all mission
endeavours of the 19 th centaury in Africa under the same criticism. Many missionaries and agencies have contributed
much toward the improvement and development of Africa.
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