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Submitted in Accordance with the Requirements for the Degree of In AN INCARNATIONAL CHRISTOLOGY SET IN THE CONTEXT OF NARRATIVES OF SHONA WOMEN IN PRESENT DAY ZIMBABWE by FRANCISCA HILDEGARDIS CHIMHANDA Submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject SYSTEMATIC THEOLOGY at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF EVAN NIEKERK JUNE2002 SUMMARY Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is the God who acts in human history and in the contemporaneity and particularity of our being. The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to expand the view and to bear the burdens ofresponsibility. A theanthropocosmic Christology that captures the Shona holistic world-view is explored. The acme for a relational Christology is the imago Dei!Christi and the baptismal indicative and imperative. God is revealed in various manifestations of creation. Human identity and dignity is the flipside of God's attributes. Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic between the whole and its parts, the uniqueness of the individual, communal ontology and epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and soteriology. God mediates in the contingency ofparticularity. Emphasis is on life-affirmation rather than sex determination of Jesus as indicated by theologies ofliberation and inculturation. At the interface gender, ethnicity, class and creed, God transcends human limitedness and artificial boundaries in creating catholic space and advocating all-embracing apostolic action. Difference is appreciated for the richness it brings both to the individual and the community. Hegemonic structures and borderless texts are view with suspicion as totalising grand-narratives and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing the moment to expand the view and to share the burdens, joys and responsibility in a community of equal discipleship. In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian discipleship and of a Christology that culminates in liberative praxis. The Christology that emerges from Shona women highlights a passionate appropriation that involves the head, gut, womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures the God-human-cosmos relationship that gives a Christology caught up in the rhythms, dynamism and drama oflife. KEYWORDS Incarnational Christology; narrative Christology; inculturation, contextualization,, Shona women of Zimbabwe, sacramental view, symbolic modern view, pluralistic theology, Africa theology, Liberation theology, Cosmotheanthropocentric Christology, theanthropocosmic Christology, narrative reading of the Bible; differential radical Christology; stages in consciousness raising. TABLE OF CONTENTS PAGE Summary ................................................................................... Keywords ................................................................................... Acknowledgements......................................................................... VI Chapter One: Introduction Stating the problem... 1 1.1 Objectives........................................................................... 2 1.2 On methods......................................................................... 4 1.2.1 The Incarnation .....~............................................................. 5 1.2.2 Narrative............................................................................ 12 1.2.3 Transcendental theological epistemology.................................... 14 1.2. 4 The critical-rational-pragmatic approach... 15 1.2. 5 Contextual historical point of departure... 18 1.2.5.1 The historicity of theological interpretation................................. 21 1.2.5.2 The hermeneutic of suspicion................................................ 23 1.3 The scope of the thesis......................................................... 33 1.4 Organization ofWork in chapters............................................. 35 Chapter Two: Incarnational Christology 2. 0 Approaches of an Incamational Christology. 3 8 2.1 Sacramental theocentric (from above) view................................. 39 2. 1. 1 Biblical foundations of sacramental Christo logy. 41 2.1.2 Extra-biblical foundations of sacramental Christology. ~. 41 2. 1. 3 The relation word and sacramental Christo logy. 44 2.1. 4 The problematic of sacramental Christology. 44 2.1.4.1 The metaphysical problem...... .. .. .. .. .. .. .. .. 45 2.1.4.2 The separation ofChristology and soteriology... ... ... ... ... ... ... ... ... .... 45 2.1.4.3 The challenge of Feminist theology........................................... 46 2.1.4.4 Modem, symbolic, anthropocentric (from below) view................... 56 2.2.1 Historical overview of anthropocentric Christo logy... 59 2.2.2 Modem Christological symbols................................................. 62 2.2.2.1 Liberation theology............................................................... 62 2.2.2.2 African Christology................................................................ 68 2.2.2.3 Pluralistic Christology............................................................ 73 2.3 Functional-horizontal (from the side).......................................... 77 2.4 Theanthropocosmic Christology. .. ... ... .. .. ... ... .. .. ... ... ... ... 78 2.4.1 Inculturation Approach......................................................... 79 2.4.2 The Theocentric (from above) dimension of(African) Shona Christological synthesis emphases and different Christological approaches .................................................................. .. 81....-' 2.4.3 Incarnation as the affirmation of people's lives .......................... 85 ..., 2.4.3.1 Christ the Ancestor. .......................................................... 87 2.4.3.2 Christ the Chief. ............................................................. 92 2.4.3.3 Christ the Elder Brother or Sister ......................................... 95 2.4.3.4 Christ the Master or Mistress of initiation ................................ 97 2.4.3.5 Christ the Healer-Christus Victor ......................................... 98 2.4.3.6 Cosmotheanthropocentric Christology ................................... 102 2.5 Conclusion .................................................................... 103 Chapter Three: Narrative Christology ........................................ 107 3. 1 Overview of the historical origins of narrative Christology ........... 109 3.2 Narrative-historical approach and faith stories of Shona women ..... 112 3.2.1 Myths, proverbs, symbols oflife, rituals as sources ofShona women's identity ........................................................................ 113 3.2.2 Shona women and the power of naming ................................... 117 3.3 The validation and vindication of the irreplaceable ands singularity of Each human being with regard to a person's history and life ........... 123 3.3.1 The Christian distinction of otherness .................................... 125 3.3.2 Shona anthropology .......................................................... 127 3.4 Narrative reading of the Bible for an inclusive Christology ............ 134 3 .4.1 Gender inclusive narrative reading of Genesis 1-3 ....................... 134 3.4.2 Christianity without boundaries: narrative reading of Galatians 3:26-28 ........................................................... 136 3.4.1 Conclusion..................................................................... 138 Chapter Four: The Narratives of Shona Women 4.1 Introduction. 140 4.2 Self-identity ofShona women............................................. 142 4.3 Shona women's Christian self-understanding........................... 143 4.3.1 In the family.................................................................. 144 4.3.2 In the ethnical-tribal group.................................................. 147 4.3 .3 In social class. 154 4.3.4 In the church-denomination................................................. 158 4.4 Shona woman, who do you say that I am? ............................... 161 4.4.1 Jesus in the family............................................................ 162 4.4.2 Jesus in the ethnic-tribal group............................................. 164 4.4.3 Jesus and social class......................................................... 166 4.4.4 Jesus in creation............................................................... 168 4.4.5 Jesus in the church-denomination........................................... 168 4.5 Shona women alive to what God is doing in their midst ................ 171 4. 5.1 Christ as the answer to the questions Shona women ask in the family........................................................................... 172 4.5.2 Christ as the answer to the questions Shona women ask of the ethnic-tribal group. .. 173 4.5.3 Christ as the answer to the questions Shona women ask in society today. 17 5 4. 5.4 Christ as the answer to the questions Shona women ask in the church today.................................................................. 176 4.6 Shona women tell of how faith in Jesus has changed
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