God’s life in communion: J Moltmann’s social trinitarianism for a post-colonial African theology

Suffering is an ever-present challenge for every single aspect of life on Earth. It deeply challenges and shapes the way we see the world and relate to it. It poses a challenge for all religions, demanding that they account for why evil and suffering exist. In his study, Kern (2013:1) says that the reality of suffering permeates our whole world: each nation, social class, community of people and the life of any single individual. None can say that they are unaffected by suffering. Many African countries find themselves in this situation of suffering. There is general poverty in some of the countries. There is not enough basic industry or economic development to provide jobs for a large number of people. In some African countries over half the population is without job. The result of this situation is a growing crisis in the cities. In many cities, there are thousands of homeless people, street children, destitute, thieves and women who have turned to sex-work to survive (O’Donovan 2006:57). Furthermore, the church in Africa is finding itself in the middle of social, economic and political issues. There are a number of social issues that the church needs to take note of. These issues are contributing to the fragmentation of the moral fiber of our societies. Health issues are also part of the social struggles that the Africa church is facing. HIV/AIDS features here as probably one of the biggest factors, which is not only a social issue, but also leads to political and economic questions. The question ‘Where is God?’ when suffering knocks at the door cannot be avoided. While some use it as a way of denying the existence of God, for Christians it is an honest cry and at the same time a hunger for God’s presence. Another important dimension is that even today many Christians still think God punishes people with suffering because of their wrongdoing. In addition, others still think God is not directly involved in everyday human activities because God is transcendent and remote from the physical world. However, Yancey (1990:225) argues that every religion must somehow address the problem of suffering and pain. ‘Where is God?’ is a question that every suffering person eventually asks. Yancey (1990:226) says that all our questions about God and suffering should be filtered through what we know about God. On the other hand, Moltmann’s social Trinitarian theology provides a biblical understanding to the problem of suffering. For Moltmann, it is from the Trinity that all things derive and exist. For him, the only answer to questions of suffering and the redemption of suffering is to be found within the actions of the Trinitarian God who redeems dehumanized humanity by entering into the suffering of humanity. 𝘎𝘰𝘥’𝘴 𝘭𝘪𝘧𝘦 𝘪𝘯 𝘤𝘰𝘮𝘮𝘶𝘯𝘪𝘰𝘯 is the major focus of this research project. This theme provides a biblical and relevant response to the misconception of the remoteness of God in traditional African worldview. The doctrine of Trinity affirms that God’s life is in communion. The understanding of God’s life in communion may arguably influence African believers to live as the true ambassadors of Christ in their private and public lives. This is because it challenges the African concept of God, which views God’s presence detached from the suffering of his people. This study is based on Moltmann’s conviction that the Bible shows God’s life in communion. The triune God is not detached from the suffering of his people; God is not remote, far or distant, God himself suffers at the human history of injustice and oppression. The triune God of the Christian faith does not remain aloof from human suffering, God joins in the human suffering through Jesus Christ.