Queues are so commonplace in Zimbabwe that we often joke that one day we might be asked to join a queue just to get into another. Recently, I found myself sitting in one such queue, next to a middle-aged, professional-looking Zimbabwean man. Noticing the book I was reading, God’s Big Picture, he asked: “Which god is this?” I replied, “Yahweh, the God of the Bible.” This sparked a lively conversation. After I told him my book was about the God of the Bible, he insisted that Christianity is unAfrican—an import from European colonialists starting in the 15th century. To his surprise, I agreed; I admitted that Christianity is indeed unAfrican.
The Christian Faith Is Given by God
Instead of defending Christianity as an African religion, I explained that the Christian faith is fundamentally unAfrican, because it is rooted in divine revelation—something initiated by God, not man. Consider 1 Corinthians 1:23. There, Paul describes Christ as the wisdom and power of God, emphasising that the gospel is a stumbling block to Jews and foolishness to Greeks. These words serve as a kind of summary statement, describing every ethnic group. For in Paul’s worldview, “Jews” were the descendants of Abraham, chosen by God for a special relationship with him; “Gentiles” referred to all non-Jewish nations and peoples. Thus, Christianity challenges every people group, both their culture and religious framework. Christianity involves God’s coming to dwell among his people—drawing them out from any and all attempts to create or maintain a human-deity relationship.
The Christian faith is fundamentally unAfrican, because it is rooted in divine revelation.
On top of this, there is a universality to Paul’s statement. Christianity’s goal is far greater than individual salvation. It is the restoration of humanity’s relationship with God and ultimately the reconciliation of all things (Colossians 1:19). One day, all those who belong to Christ across time and space will worship God together. Christianity originates in God. It develops through his work. And it aims to bring him glory.
Every people group resists this divine revelation. Their response to God cannot be anything but rejection, until God works a miracle. Theologians sometimes call this miracle regeneration or the new birth. Apart from that work of God, we are dead (Ephesians 2:1-3). He must breathe new life into our spirits. Only then can people turn to God and profess allegiance to him alone.
Many Gods—Or One God?
The queue hardly moved, offering an unhurried conversation. The gentleman in the queue told me that Africa had its own gods before the Europeans arrived. Africans invoked those gods for rain, protection, and harvest, among other needs. “Why then,” he asked, “should we turn to another god when we already had ours?” I was reminded of Paul at Mars Hill, pointing people away from man-made gods toward the true God who made them (Acts 17:22-31). So I responded, with two points.
Africa had its own gods, before the Europeans arrived.
Firstly, insisting on many gods leaves us with no true, ultimate deity at all. But the Bible is clear: “There is one God, the Father…and one Lord, Jesus Christ” (1 Corinthians 8:5-6; see Ephesians 4:4-6). The Bible’s opening words affirm this divine exclusivity. “In the beginning, God created the heavens and the earth” (Genesis 1:1). This God is eternal, infinite, and unchanging. If there are many gods, they cannot lay claim to such being or power. Such a statement might be offensive, but that doesn’t mean it isn’t true.
Secondly, Christianity regularly offends those who prefer to craft their own gods rather than accept the true God. Many reject Christianity because it confronts their worldview—challenging their notions of divine authority, morality, and identity. Therefore, syncretism—the blending of Christianity with traditional beliefs—is common, especially in Africa. Being unwilling to abandon their ancestor worship, spirits, and supernatural beings, many Africans prefer to mix up their long-held and prized traditions with the Christian faith. Such a radical redefinition of the Christian faith redefines it.
The Christian Faith Offends All
But another point is worth making here—and it’s one that isn’t made often enough. Christianity offends everyone, every culture, and all worldviews. The radical exclusivity demanded by Christianity requires a rejection of all other gods, and a laying of allegiance to the only God. This is offensive.
Christianity offends everyone, every culture, and all worldviews.
Think back to the first century, when the Jewish people—out of which the Christian faith grew—rejected Jesus Christ. In C. S. Lewis’ phrase, they deemed him either a lunatic or a liar; but never their Lord. This rejection of Christ by the Jewish people has continued, largely unabated, for 2000 years. Christ crucified is a stumbling block to Jewish people (1 Corinthians 1:23). For it seems like weakness rather than the power of God (1 Corinthians 1:24-25). Jesus didn’t deliver the signs they demanded and the changes they desired (1 Corinthians 1:22), even if that wasn’t what God promised. So Christianity cannot be attributed to any people groups, not even the Jews.
The gospel confronts everyone. Because it leaves no room for human boasting (1 Corinthians 1:28-29). It is a call to repentance, to turn away from idols and to worship the one true God. Naturally, such a message incites opposition. For God doesn’t meet us on our terms. Why should he? But the universal problem of sin means we resist him, and rebel against his good purposes and plans. The problem, therefore, isn’t the Christian faith but our own hard hearts.
So, on the one hand, Christianity is unAfrican. In its divine origin and nature, it must be, lest we end up with another manmade religion centred on ourselves. Christianity is rooted in the eternal purposes of God, beyond human invention.
Might Christianity Be African?
However, in another sense, Christianity is increasingly becoming an “African religion” itself. Africa has deep roots in Christianity. Think of the Ethiopian eunuch (Acts 8); early Alexandrian Christians; early church fathers like Tertullian or Augustine; and the Septuagint translation (LXX) being done in Egypt.
Christianity is increasingly becoming an African religion.
2000 years on, and Christianity is thriving across our continent. Its growth is estimated to reach over one billion believers by 2050, while many already consider the African continent to be Christianity’s centre of gravity. East Africa, in particular, is emerging as a future hub for the global Church. If the Lord delays his return, Africa may become a major sending ground for missionaries. Perhaps, then, Christianity might be called an “African religion” rather than unAfrican. When that happens, it will be important to remember that Christianity’s divine and alien origin transcends human culture. It calls all nations, tribes, and languages to worship the one true God.
God’s Universal Invitation
In closing, this is what I told my queue mate.
Yes, Christianity is unAfrican. It is fundamentally a divine calling to a God whose nature and means go beyond human invention. Thus Christianity cannot be labeled to originate from, or belong to any geographical area or people group. It is God’s, out of the abundance of his mercy and grace. This is good news, an act of divine mercy. For he calls individuals and nations out of darkness into light. Even here in Africa, we see God at work, building his kingdom in ways that often confound us. His invitation remains open to everyone. “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28).
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