Diane B. Stinton, a Canadian and professor of theology at Daystar University in Nairobi, Kenya, has authored a work dealing with contemporary African perspectives on Christology, or the nature and work of Jesus Christ. She explores her topic by utilizing the work of academic scholars along with the thoughts of grassroots African Christians from Ghana, Kenya, and Uganda. The central argument of this book is that Africans are utilizing terminology from their own indigenous cultures to interpret the meaning of Jesus Christ. She focuses on what she terms the second phase in the development of indigenous African Christologies. That is, since 1980 Africans have been bolder in employing distinctly African terminologies to speak of Christ, the use of which was legitimated by the first phase of theologians (1950–1980).

Stinton's work is divided into three major parts. Part 1 introduces contemporary African Christologies, providing the historical and theological contexts and examining issues relating to sources, methods, and contextual relevance. In Part 2 the author examines a number of classifications among African Christians under the prevailing paradigm of inculturation (making the faith relevant to its African contexts) and liberation (empowering people to rise above all forces, social, political, economic and otherwise, that hinder full human freedom). In discussing “Jesus as Life-giver,” Stinton pays particular attention to speaking of Jesus in traditional African terms of healer. In her section on Jesus as “mediator,” she emphasizes how many Africans find meaning in speaking of Jesus utilizing the traditional African concept of ancestor, one who serves as a mediator for the people with the divine realm. In treating “Jesus as Loved One,” Stinton discusses Africans' sense of Jesus as a family member (for example, mother, brother) and friend. In her fourth section under Part 2, Stinton illustrates how some Africans see Jesus as traditional king/chief and liberator.

Stinton's conclusion is that all of the above Christologies hold important meaning for many Africans, that they are instrumental for Africans in helping to indigenize the meaning of Christianity for the African context. She also points out, however, that these categories are not accepted uncritically. With each of the above there is dissent. Principally the objections, when they occur, appear to revolve around the fear that these traditional categories carry negative connotations that should not be associated with Jesus and the danger that use of these terms will compromise the uniqueness or divinity of Christ. For example, from the Christian perspective, it is insufficient to say that Jesus is an ancestral mediator; the faithful (at least those who are Protestant) must declare that he is the only mediator between God and humanity.

Part 3 deals with the importance of contemporary African Christologies. Two appendices deal with the methodology of the research. Stinton outlines the questions and identifies the theologians, church leaders, and laity to whom she addressed these questions.

There are many reasons to commend this important book. One set of reasons revolves around the quality of the book. It is well-organized, clearly written, buttressed with abundant research, uses many representative examples, presents itself in a balanced perspective, and serves as a good introduction to the thought of a variety of African theologians. Another set of reasons commending the book is its historical and theological significance. First, an exploration of contemporary African Christian thought is vital given the fact that Africa has emerged as one of the strongholds of Christianity. Second, this study focuses not simply on the thinking of scholars but also includes the ideas and practices of non-academic religious leaders and laypeople. Therefore, it provides us with a good understanding of the religion as actually practiced by people. Third, the chosen topic, Christology, is an excellent approach to studying Christianity since concepts regarding the nature and role of Jesus Christ are at the center of any solid definition of the faith.

I was somewhat surprised to see African traditional religions described as “primal” (9–10). Like other terms (which Stinton does not use in the text regarding African religions, such as “primitive” or “animistic”), “primal” has a negative connotation. Another concern I have with the text is its tendency to be rather dense in places. Arguably, the book would be a better, smoother read if it were three-fourths its present pagination. To be fair, other readers might find the book not dense anywhere but amply illustrated with facts and examples. It might also be likely that readers more accustomed to social science data might find this a smoother read than readers more comfortable with the methodologies of history and theology.

In sum, Jesus of Africa is a very important, well-written text that makes a vital contribution to scholarship and presents a more nuanced understanding of African Christianity. I recommend it highly.