The Colour of Christ, African Presence in Scripture, and the Question of Biblical Distortion
A Theological and Historical Examination
Pastor M.R. Mahlaule DipTheol
Abstract
The question of Jesus Christ’s physical appearance—particularly skin colour—has gained renewed importance within African and Pan‑Africanist theological discourse, largely due to the historical entanglement of Christianity with European colonialism. This paper examines the biblical, historical, and theological dimensions of Christ’s likely appearance, the presence of Africa in early Christianity, and claims that Christianity represents a European distortion of African spirituality. Special attention is given to Song of Songs 1:5, the African context of early Christianity, and debates surrounding the biblical canon, including the exclusion of texts such as the Gospel of Thomas. The paper argues that while Christianity was later weaponised by European powers, it is neither European in origin nor incompatible with African identity. Rather, African Christianity represents a recovery of an ancient, non‑European faith tradition.
1. Introduction
The portrayal of Jesus Christ as European has profoundly shaped Christian imagination, particularly within colonial and post‑colonial contexts. For many Africans, this portrayal has raised questions regarding the authenticity of Christianity and its relevance to African identity. Pan‑Africanist critiques frequently argue that African Christians have abandoned indigenous religion in favour of European falsehoods, asserting that the Bible has been distorted and that authentic texts were deliberately excluded.
This paper seeks to address these claims through a critical examination of Scripture, history, and theology. It asks three central questions:
1.What can be said, historically and biblically, about the physical appearance of Jesus?
2.What role did Africa play in early Christianity?
3.Are claims of biblical distortion and illegitimate canon formation historically sustainable?
2. Biblical Silence and Historical Probability Regarding the Colour of Christ
1 The Absence of Physical Description in the New Testament 2.
The New Testament offers no explicit description of Jesus’s skin colour, hair texture, or facial features. This absence is significant, as ancient biographies often included physical descriptions when appearance was theologically relevant. The Gospel writers instead emphasise Jesus’s actions, teachings, death, and resurrection (Luke 24:27; John 20:31).
Theological tradition has long understood this silence as intentional: Christ’s salvific significance transcends physical appearance (Origen, Contra Celsum 6.75).
2.2 Historical and Anthropological Context
Jesus was a first‑century Jewish man from Galilee, a region situated between Africa and Asia within the eastern Mediterranean world. Anthropological and historical evidence strongly suggests that such a person would have had brown or dark‑brown skin, dark hair, and Semitic features (Taylor, 2018).
Thus, while Scripture does not declare Jesus to have been “black” in modern racial terms, it decisively undermines the legitimacy of depicting Jesus as Northern European in appearance.
3. Song of Songs 1:5 and the Theology of Blackness
Song of Songs 1:5 states:
“I am black and beautiful, O daughters of Jerusalem…” (NRSV)
The Hebrew term šĕḥôrāh denotes dark or black skin. Historically, Jewish and Christian interpreters have read the Song allegorically, identifying the speaker with Israel, wisdom, or the people of God (Gregory of Nyssa, Homilies on the Song of Songs).
Importantly, blackness here is not associated with sin or inferiority but affirmed as beautiful. This stands in sharp contrast to later European racial ideologies that equated whiteness with purity and blackness with moral deficiency—concepts absent from biblical theology (Kidd, 2006).
4. Africa in the Life of Jesus and the Early Church
4.1 Africa in the Gospel Narrative
Africa is not peripheral to the Gospel story. Matthew records that Jesus lived in Egypt as a refugee (Matthew 2:13–15). Egypt had long been a centre of Jewish life, theology, and learning, most notably in Alexandria.
Additionally, Simon of Cyrene—who carried Jesus’s cross—was from North Africa (Mark 15:21). These references indicate Africa’s embeddedness in the Passion narrative itself.
4.2 African Foundations of Early Christianity
Christianity flourished in Africa well before it became dominant in Europe. Early African theologians such as Tertullian, Origen, Athanasius, and Augustine shaped doctrines of the Trinity, Christology, and grace (Oden, 2007).
By the fourth century, North Africa was one of the most intellectually vibrant regions of the Christian world, undermining any claim that Christianity is inherently European.
5. Christianity, Europe, and Colonial Distortion
5.1 Christianity’s Arrival in Europe
Christianity became socially and politically dominant in Europe only after the fourth century, following Emperor Constantine’s conversion. Prior to this, Christian centres of influence were located in Jerusalem, Antioch, Alexandria, and Carthage.
Thus, Europe received Christianity as a transmitted faith rather than originating it.
5.2 Colonial Misuse of Christianity
Pan‑Africanist critiques correctly identify that Christianity was frequently used to justify slavery, land dispossession, and cultural erasure. Biblical texts were selectively interpreted to support European domination (Cone, 1997).
However, misuse does not equate to invention. The distortion of Christianity by colonial powers represents a betrayal of the Gospel rather than its fulfilment.
6. The Question of Biblical Distortion and the Gospel of Thomas
6.1 Canon Formation in Historical Context
The New Testament canon developed gradually through communal usage, apostolic attribution, and theological coherence. Contrary to popular claims, canon formation was largely complete before Christianity became the religion of empire (Metzger, 1987).
African churches actively participated in these processes, particularly in Alexandria and Carthage.
6.2 Why the Gospel of Thomas Was Excluded
The Gospel of Thomas, discovered at Nag Hammadi, reflects second‑century Gnostic theology. It lacks a narrative of crucifixion and resurrection and presents salvation as secret knowledge (gnōsis), conflicting with apostolic teaching that salvation is enacted through history, embodiment, and community (1 Corinthians 15:3–8).
Its exclusion was theological rather than racial or political.
7. Pan‑Africanist Critiques and African Christian Identity
The claim that African Christians have abandoned their religion assumes that Christianity is foreign to Africa. Historically, this assumption is false. Christianity has existed in Africa since the first century and has been continuously re‑interpreted through African worldviews.
African Christianity, therefore, is not imitation but reclamation—an effort to disentangle the Gospel from colonial ideology while remaining faithful to Christ.
8. Conclusion
This study has argued that:
1.Jesus was not European in appearance and would have resembled the peoples of the eastern Mediterranean and North Africa.
2.Africa played a foundational role in biblical history and early Christianity.
3.While Christianity was distorted by European colonialism, it was not created by Europe.
4.Claims of biblical fabrication and illegitimate canon formation are historically unsustainable.
The task of African theology today is not to reject Christianity but to decolonise its interpretation, recovering a Christ who stands with the oppressed and speaks across cultures. Christ belongs neither to Europe nor Africa exclusively, but Africa has always been among those who knew Christ first.
References
•Cone, J. H. (1997). God of the Oppressed. Orbis Books.
•Gregory of Nyssa. Homilies on the Song of Songs.
•Kidd, C. A. (2006). The Forging of Races. Cambridge University Press.
•Metzger, B. M. (1987). The Canon of the New Testament. Oxford University Press.
•Oden, T. C. (2007). How Africa Shaped the Christian Mind. IVP Academic.
•Origen. Contra Celsum.
•Taylor, J. E. (2018). What Did Jesus Look Like? T&T Clark.
•The Holy Bible, New Revised Standard Version.