In 1978 Walter Bruggemann gave us the Prophetic Imagination. It is time in 2010 that we explore the Primitive Imagination.
In his book on African Indigenous Theology, Kwome Bediako affirms a six-layered description of what can also be called Indigenous Ways of Knowing or Primal Worldview: 1. kinship with nature, 2. a deep sense of humanity’s finitude, 3. a conviction that humanity is not alone in the universe, 4. a belief that humanity can enter into relationship with a benevolent spirit-world, 5. an acute sense of the afterworld, 6. and a mental structuring of a sacramental universe with no sharp dichotomy between the physical and the spiritual. This ‘primal imagination’, heralds Bediako, not only matches with the primal imagination of the early Christians, but as such, “Africans have found a principle of understanding and interpretation which is superior to any thing that a secular world-view is able to offer.”
My goal here is not to thrash the contributions of a secular world-view but to illustrate and affirm the primitive imagination of the Early Christians. I use ‘primitive’ without an evolutionary framework and with keen sense that we have much to learn from the indigenous imagination. And, like Bruggemann, I use the term “imagination” not to say “fictitious”. Rather, I suggest that by the term “imagination” we account for and honor a multitude of metaphysical perspectives on reality written within the history of humanity.
Could it be true that our African brothers and sisters might have an angle on understaning the Early Christians than we European descendants?