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Afrykańskie mity chrystologiczne
Majcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2005)
Every theological discipline has some proposal for the use of narrative as a means for rethinking the nature, task, and methods thereof. This article presents a „narrative Christology” in the African milieu; it actually deals with Christ and culture on the African continent. Contemporary African theologians explain the African culture and then they use that culture with its traditional oral wisdom to share the Gospel of Jesus Christ. African theologians do an admirable job relating the rich culture of Africa. In their studies they display knowledge of the culture with which they are dealing and, in the process, they respect that culture by adapting the Gospel to it. The narrative is not merely ornamental in African Christology, but constitutive. Modern African Christology should not be separated from narrative description or argumentation, because Christology involves the „recasting” of the Christian story. Some theologians recognize that Christology may lead to a new reading or „recasting” of the narrative(s), they recognize that closer attention to the African traditional myths, and the stories, proverbs, songs and tales may also result in a reinterpretation of Christology. There are attempts to formulate Christology not in terms of the classical categories of nature, substance, and person, but in categories derived from African narratives that give Jesus his African identity as the Christ.
Historia ewangelizacji kontynentu afrykańskiego w zarysie
Majcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2001)
Jesus was in Africa even before the rise of Christianity. After all, the Holy Family had to flee to Egypt and, according to tradition, stayed there for six months. The Ethiopian who is mentioned in Acts 8, and who was baptized by Philip, was an African. The beginnings of the Church in Egypt are traced back to St. Mark, of whom the Coptic patriarch called himself the successor. To bring Christianity to Africa, three attempts have been necessary; so this article is divided into three parts. The first part covers the beginnings of Christianity to about the midseventh century when the faith spread all over the Mediterranean world under the Roman Empire. The second part takes up the attempt to spread the Gospel between 1219 and 1800, coinciding with the Portugese explorations and discoveries. The third part is the modem period, starting at the beginning of nineteenth century. This part, far more widespread, left practically no part of Africa untouched. Its history is more complex because of activities of the different denominations in the Christian Church which caused confusion and division.
Jezus Chrystus jako „traumaturg”. Afrykański model chrystologiczny
Majcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
For twenty centuries already the unlimited and redemptive presence of God in the man Jesus ‒ the fundamental fact of the Bible and the most original matter of revelation ‒ has been the object of continual reflection. Men of all times and different places approach this mystery with predetermined images and associations of the socio-economic and spiritual milieu in which they live and, as a result, there are always new and different lights on the unique mystery of Christ. The same mystery of Christ arrived at in diverse ways finds wide varieties of expression. A new accent characterizes the contemporary approach to the mystery of Christ. For instance in modern African theology, especially in the last three decades contextual African Christology has developed. A well understood theology of inculturation helps to approach Christ with the African mentality. African Christology is based on African traditional socio-religious models. Jesus Christ seen as traditional healer is one of the main models of contemporary African Christology.
Jezus Chrystus jako Mistrz Inicjacji. Afrykański model chrystologiczny
Majcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2004)
Jezus Chrystus jako proto-przodek – afrykański model chrystologiczny
Majcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2003)
Christological reflection situated within the living transmission of an African Church is always a historical and cultural event. The revelation of God in Jesus Christ carries with it a narrative of contextual, historical events. The example of Jesus in his life corresponds in a certain way to the criteria of the good human life of an African person, who is designated to become an ancestor within the community. The ancestor is the model of how human life should be lived in the majority of African cultures. According to Charles Nyamiti, Christ is our ancestor because he is the model of the fullness of how African life should be lived. The ancestors have the responsibility of mediating a full and good life to the community and this role is compared to that of Jesus who is the supreme mediator of salvation between God and us. Bénézet Bujo prefers the term Proto-Ancestor for Jesus, noting the fact that the mediation of Jesus works at a different, deeper and more unique level. The uniqueness of Jesus as saviour must enter the fullness of the African people’s everyday life. In fact Christology is probably the more developed area of African theology, and in this work African theologians have toiled in developing inculturated expressions of Jesus Christ.
Jezus Chrystus w dzisiejszej ewangelizacji Afryki
Majcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2000)
Christians of all denominations celebrated the final ten years of the twentieth century as a Decade of Evangelization. Contemporary African Evangelization is not only the verbal message of the Gospel, but also the propagation of Gospel values in life itself and the liturgical celebration of the Good News. In African parlance „evangelization” has a wider range of meaning. It envisages the Good News as being a social Gospel as well as a spiritual Gospel. It is a search for grace, salvation and love in the midst of human life in this word, and it includes a concern for unity among Christians of different Churches. Contemporary African Evangelization necessarily includes the conversion of human culture and the permeation of culture by Gospel values. Inculturation means the ongoing dialogue between Gospel and culture. The African Synod, opened in Rome on 10 April and ended on 8 May 1994, was an important event for the Church in the continent. It was dealing with some important themes of African Christian life: evangelization, inculturation, diologue, justice and peace, the modem communication media. On 14 September 1994 John Paul II handed over the post-Synodal Apostolic Exhortation „Ecclesia in Africa”.