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Israel Kamudzandu - Abraham Our Father. Paul and the Ancestors in Postcolonial Africa

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Father Abraham had many sons . . . So goes the chorus that the Shona people learned from European missionaries as part of the broader experience of colonization that they share with other African peoples. Urged to abandon their ancestors and embrace Christianity, the Shona instead engaged in a complex and ambiguous negotiation of ancestral myths, culture, and power.

Israel Kamudzandu explores this legacy, showing how the Shona found in the figure of Abraham himself a potent resource for cultural resistance, and makes intriguing comparisons with the ways the apostle Paul used the same figure in his interaction with the ancestry of Aeneas in imperial myths of the destiny of the Roman people. The result is a groundbreaking study that combines the best tradition-historical insights with postcolonial-critical acumen. Kamudzandu offers at last a model of multi-cultural Christianity forged in the experience of postcolonial Zimbabwe.

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Abraham Our Father
Paul and the Ancestors in Postcolonial Africa
Israel Kamudzandu
Fortress Press
Minneapolis
Contents

ABRAHAM OUR FATHER

Paul and the Ancestors in Postcolonial Africa

Copyright 2013 Fortress Press. All rights reserved. Except for brief quotations in critical articles or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Visit http://www.augsburgfortress.org/copyrights/ or write to Permissions, Augsburg Fortress, Box 1209, Minneapolis, MN 55440.

Scripture quotations are from the New Revised Standard Version Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission. All rights reserved.

Cover image: Marianos and Hanina (6th century CE). The Sacrifice of Isaac. Detail: Abraham. From the pavement of the Beth Alpha synagogue Erich Lessing / Art Resource, NY

Cover design: Tory Herman

Library of Congress Cataloging-in-Publication Data

Print ISBN: 978-0-8006-9817-1

eBook ISBN: 978-1-4514-2629-8

The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences Permanence of Paper for Printed Library Materials, ANSI Z329.48-1984.

Manufactured in the U.S.A.

This book was produced using PressBooks.com.

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Other Books in the Series
Other Books by the Author

The Paul in Critical Contexts series offers cutting-edge reexaminations

of Paul through the lenses of power, gender, and ideology.

Apostle to the Conquered

Reimagining Pauls Mission

Davina C. Lopez

The Arrogance of Nations

Reading Romans in the Shadow of Empire

Neil Elliott

Christs Body in Corinth

The Politics of a Metaphor

Yung Suk Kim

Galatians Re-Imagined

Reading Paul through the Eyes of the Vanquished

Brigitte Kahl

The Politics of Heaven

Women, Gender, and Empire in the Study of Paul

Joseph A. Marchal

The Colonized Apostle

Paul through Postcolonial Eyes

Christopher D. Stanley, editor

Onesimus Our Brother

Reading Religion, Race, and Slavery in Philemon

Matthew V. Johnson, James A. Noel, and Demetrius K. Williams, editors

The Practice of Hope

Ideology and Intention in First Thessalonians

Nstor O. Mguez

Eros and the Christ

Longing and Envy in Pauls Christology

David E. Fredrickson

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Acknowledgements
Acknowledgements

I would like to thank the following people who assisted and took part in the production process of this book.

First and foremost, I want to thank my colleague, mentor, and friend Professor Harold Washington, who encouraged me to continue doing research on postcolonial readings of the Bible, especially Pauline literature. His comments during our conversations greatly motivated me and set me on an adventure that resulted in this book.

Second, my former New Testament professors and colleagues who first read my dissertation and commented that I have at least five other books to be birthed from that dissertation: David Balch, Carolyn Osiek, Vincent Wimbush, Robert Jewett, Larry Wellborn, Thomas Dozeman, Dale Martin, Musa Dube, and Leo Perdue.

I especially thank Professor Balch, who constantly sends me new resources to read and use for this book, for his dedication to my growth in research and New Testament academic writing. He is indeed a great supporter, and I trust that my work holds up in his perspective. Larry Welborn, a former New Testament professor and now a colleague, has taught me much about Paul and continues to do so in generous ways. I have consulted with him many times over both phone and email. Although we have sometimes disagreed on postcolonial readings and interpretations of Paul, he has assisted me in strengthening and clarifying my arguments so as to be understood by a wider audience.

I would like to thank the Saint Paul School of Theology for granting me a sabbatical in the summer of 2011, which I used to do more research in Africa. It was a well-received sabbatical, and I will continually appreciate and treasure my work for this seminary, my colleagues, and my friends. I deeply thank the library staff at Saint Paul School of Theology for their careful assistance in getting interlibrary resources on time and for allowing me to extend the borrowing time. They are terrific people, and I look forward to their continued assistance.

Much appreciation is extended to acquisitions editor Neil Elliott, who met with me to discuss this project late one evening in a restaurant in New Orleans during an annual meeting of the Society of Biblical Literature. His comments and critique of the manuscript were in many ways challenging, but informative. Without his advice, support, and encouragement, this book would not have come to this final stage. I treasure his willingness to let me write as a postcolonial African Christian.

I thank my copyeditor and proofreader Mrs. Ruth Ann Wood for her diligence in reading and raising questions on each chapter. She is indeed an amazing theological copyeditor. I have benefited tremendously from her theological analysis, knowledge, and insight into Paul and the ancestry of Abraham.

Finally, I thank my wife, Rutendo Patricia, and my three daughters for their support when I was writing this book. I will be remiss if I do not mention my parents, who went to be with the Lord many years ago and now are my ancestors, whose voices continue to inspire me on this journey of life. May their souls rest in peace, and may their ancestral, prayerful voices be present in my life. This book is indeed a tribute to my family.

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Preface
Preface

This book is about ancestry, spirituality, and culture among African Christians in colonial and postcolonial Zimbabweand about the surprising role the figure of the apostle Paul played in the colonial and postcolonial periods. The experiences of the colonized, the processes they reinvented or coped with, and how they identified themselves in relation to colonial forces are first on the agenda of postcolonial biblical interpretation. The claim is not that colonialism brought a new religion, but that the two, African traditional religion and colonialism, transformed each other. Beginning with the history of the identity of Shona people and their encounter with British colonialism and Euro-American missionaries, this study focuses on Shona Christianity as a deliberate, evolving, and constructed response born from an encounter with those forces. To say that Shona Christianity evolved invites a theological debate. I wish to center that debate on a comparison with the apostle Pauls creative construction of Abraham in the midst of the Aeneadae, by which I mean the Romans of the Augustan era whose identity was both politically and religiously grounded in the ancestry of Aeneas. Pauls Letter to the Romans is arguably the most influential Pauline epistle in the history of Christianity, yet its influence among cultures has not yet been fully explored. In this project, I will examine Pauls legacy within the context of colonial and postcolonial Zimbabwe.

The reading and interpretation of the Bible, especially Pauls Epistle to the Romans (3:274:25), awakened among the colonized Shona people a renewed sense of the role, function, and place of ancestors in religious worldviews. While precolonial Africans were aware of God prior to the introduction of Christianity, their reading and interpretation of Paul was formative and transformative in two ways. First, they discovered Paul to be a theological dialogue partner in matters of culture, ancestry, ethnicity, and spirituality. The gospel of Jesus Christwhich, Paul argues in Rom. 1:16 and 3:31, invites all into a right relationship with God through faithwas formative for the African religious worldview. As a religious people, African Christians saw their appropriation of Father Abraham not as a

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