Theological Pitfalls in Africa

Theological Pitfalls in Africa

Theological Pitfalls in Africa

Byang H. Kato B. D., Th. D.

Published by Evangel Publishing House P.O. Box 1015 Kisum u, Kenya

Copyright — Byang H. Kato — 1975

printed and published by Evangel Publishing House P.O. Box 1016 Kisumu, Kenya [Please note: Evangel Publishing House has granted special permission to include Theological Pitfalls in Africa on this CD. Royalties are paid on each CD.]

FOREWORD Paul, Peter and Jude would all have approved of the theme of this book, for they too were on guard against the destructive effect of heretical ideas (Gal. 2:4, 2 Peter 2:1, and Jude 4). Dr. Kato provides us here an update in the perennial concern the Christian Church ought to have against what he calls "unhealthy trends in theology." We are encouraged today by new doors opening to missions and evangelism all over the world. Certainly this is true in Africa. Yet if the door of opportunity is closed by a dilution of truth, or narrowed by a mixture of nationalism and continued tribalism, then there is cause for alarm. There is a similar situation in America and other parts of the world— it is not limited to Africa. Dr. Byang H. Kato is a young man with tremendous insights and wide experience. He writes in a vivid, concise and penetrating way. His responsibility as General Secretary of the Association of Evangelicals of Africa and Madagascar (AEAM) reflects his wide leadership. Here in America, he has been a visiting instructor on the Dallas Theological Seminary faculty, and one of his continuing hopes is to establish graduate level seminaries in Africa. The Committee of the Lausanne Congress of 1974 was delighted to have him as one of the speakers, and this volume amplifies the new understanding of mission begun there. The need for a book like this is everywhere apparent. Around the world, and specifically in Africa, there are growing dangers in theological deviations. Perhaps there has never been an age of such confusion over the meaning of salvation. The mood of some world religious leaders to produce unity at all costs militates against clear cut Christian teaching. And whenever doctrinal issues are played down, the Holy Spirit is hampered in His redemptive work. Unity then becomes perilous stagnation.

Much of the world, including Africa, today still reveals entrenched idolatry. In addition, the awakening consciousness of nationalism provides the temptation of fabricating a faith to be embraced mainly because of what it can do for people materially. Dr. Kato properly suggests however that there should be no conflict between nationalistic loyalty and a Biblical faith. The Scripture teaches clearly that the believer is by definition — a citizen of two worlds. What is needed is a concerted effort to train Africans in the Word of God. Once imbued with Biblical theology, they can withstand the temptations of humanism and rationalism. Dr. Kato is right in decrying the undue time spent in the study of non-Christian religions. Christianity originated in the Afro-Asian Middle East. How fitting now that the focus again is on these lands — and how strategic is a book like this in establishing proper perspective — and sharing the Gospel of Christ in terms relevant to the African. While Christianity is growing rapidly in Africa — from twenty million in 1945 to over seventy-five million in 1975, yet the evangelistic task is still formidable, but possible! Dr. Ralph Winter says, "The numbers of people yet to be won in Africa has more than doubled since 1900, and will be more than tripled by the end of the century." While it is yet day and the opportunity is ours, we need Christian leadership that is spiritually and intellectually incisive. Dr. Kato's book is just that. As a maiden effort by an African theologian, it ought to encourage others also to bathe that Continent with the light of Christ. Dr. Billy Graham

INTRODUCTION The only person I know who could have written this book is the one who did. Dr. Byang Kato is uniquely qualified to say what is said in this important work. His background is in Africa; his training has been thorough; his theology is impeccable; and he has no cause to champion except that of the truth of the Scriptures. The book is a theological and practical critique of some heretical trends in African Theology today. The author's case against syncretistic universalism is fully documented and well reasoned. He has issued a scholarly challenge to those who follow these false teachings. Dr. Kato not only critically evaluates the theological problems but he also unmasks some of the practical ramifications that are being promoted by liberal ecumenism in Africa today. The lessons he cites and the warnings he sounds, are applicable on every continent. But he does not conclude his discussion there. He also presents positive proposals for the survival of Biblical Christianity in Africa, and to these proposals non-African members of the body of Christ can rally as well. The author is General Secretary of the Association of Evangelicals of Africa and Madagascar, and he is well prepared for this important leadership role. His theological training includes the B.D. from the University of London and the doctorate in theology from the Dallas Theological Seminary. He is a voice that must be listened to, and this is a book that must be reckoned with. May the Lord use it to keep His Church strong and true to the faith. Charles C. Ryrie

ACKNOWLEDGEMENT The author wishes to express his gratitude to Dallas Theological Seminary for the kind permission to use his thesis for this book.

For further acknowledgements see page 199

CONTENTS Chapter 1. RISING UNIVERSALISM IN AFRICA 11 The Challenge 11 Delineation of the Study 16 Chapter 2. AFRICAN TRADITIONAL RELIGIONS: A BATTLE OF W ORDS 18 Animism 18 Idolatry 20 Paganism and Heathenism 20 Witchcraft, Magic 22 Juju, Primitive Religion 23 African Traditional Religions 24 Chapter 3. AFRICAN TRADITIONAL RELIGIONS: A CASE STUDY 27 The "Hahm" or "Jaba" people 27 Jaba Concept of a Supreme Being 29 Jaba Concept of the Spirit W orld 36 Jaba Concept of Salvation 41 Jaba Concept of Revelation 43 Chapter 4. AFRICAN TRADITIONAL RELIGIONS: RELATION TO THEOLOGICAL SYSTEM S 47 Black Theology 47 Theology of Decolonization 50 Observable Similarities 51 Chapter 5. "AFRICAN THEOLOGY:" DESCRIBED AND REJECTED 53 Origin of the Concept 53 P. Turner Definition 55 Dr. J.S. Mbiti 56 Philosophy of Time 57 Time in Biblical Perspective 64 Chapter 6. "CONCEPTS OF GOD IN AFRICA:" PROBLEM S OF INTERPRETATION 69 An Anthropological Study 69 Problems of Research 71

Chapter 7. ESCHATOLOGY IN AFRICA: PROBLEM S OF HERMENEUTICS Hermeneutics Second Advent of Christ Eight Symbols of Eschatology Universalism Emerges Chapter 8. "ORITA" JOURNAL OF THEOLOGY: IMPLICATIONS Implicit Monotheism "Orita" Philosophy Idowu's Philosophy Chapter 9. IM PLICIT M ONOTHEISM : RAMIFICATIONS Idolatry or Monotheism The Blind Men and the Elephant General and Special Revelation Chapter 10. ECUMENISM DESCRIBED Historical Ecumenism Modem Ecumenism Modem Ecumenism and the Third W orld Chapter 11. ECUMENISM ROOTED IN AFRICA All Africa Conference of Churches Theology of Ecumenism AACC Statement of Faith (Kampala)1963 Chapter 12. ECUMENISM MATURES IN AFRICA AACC at Enugu (1965) and Ibadan (1969) AACC at Kinshasa 1971 AACC at Lusaka 1974 Alternative 1: Unity in the Dark Alternative 2: No Unity Needed Alternative 3: True Unity in Diversity Chapter 13. HISTORY COMES FULL CIRCLE Religious Confrontation Cultural Complexities Political Challenge Humanitarian Considerations Safeguarding Biblical Christianity Bibliography Indexes Appendixes

77 77 82 83 85 91 91 92 93 107 107 108 115 129 129 130 130 138 138 140 148 152 152 155 159 169 170 170 172 172 174 176 178 181

1 RISING UNIVERSALISM IN AFRICA The challenge The stage is well set for universalism in Africa. Universalism means the belief that all men will eventually be saved whether they believe in Christ now or not. Therefore, it is absolutely essential that a serious study be undertaken to reveal the trends already taking shape. Ten significant factors are encouraging and fostering these trends. The first factor is the prevailing wind of universalism in the homeland of the missionaries working in Africa. From William Carey in the nineteenth century, who is called the father of modern missions, to the mid-twentieth century, home churches and mission boards sending missionaries overseas held a firm belief in Jesus Christ as the only way of salvation. Certainly the nineteenth century was the great century of missionary advance and even a most cursory glance at the missionary literature reveals that the forward movement in foreign missions was based upon an implicit conviction that those outside of Christ were perishing and that if they did not hear the gospel they were lost forever. In such a theological climate universalism was hardly welcomed.1 11

This picture is definitely not true today. Many denominations are cutting back drastically in their personnel and resources. For example, "The United Presbyterians recently announced a cut of over a million dollars in their missionary budget for 1972 and the enforced withdrawal of 220 missionaries due to a sharp drop in denominational income."2 One of the reasons for such an operation withdrawal is due to a growing belief in universalism. Lindsell explains, "Letters in the Crusader have expressed surprise that American Baptist missionaries should espouse universalist views, and opponents of the viewpoint have asked why such missionaries should continue serving on the mission fields."3 Since like produces like, modern apostles of universalism have sown the seed and it is now growing and yielding bitter fruit in Africa. The second factor is the universal search for solidarity of the human race. The United Nations Organization has as its goal, unity and peace in the world among men of all faiths, ethnics, and political ideologies. It was "established for the maintenance of peace and promotion of international cooperation in social, economic, and cultural activities."4 In Africa the Organization of African Unity plays a similar role. Nations cooperating in the body would, undoubtedly, seek to nurture anything that brings universal unity. The Biblical doctrine that condemns people to hell because they do not believe in Christ would be unpopular. So the existence of the U.N. is also an incentive for a doctrine that calls for the same final destiny of all men. The third promoting factor is the relatively new political awareness in Africa. In 1885 at the Berlin Conference European powers split up Africa and colonized the continent at will. But the wind of change has blown over Africa at a faster rate than anyone could imagine. Nations have been born overnight. Ghana was the thin edge of the wedge that was to drive the colonial powers out of Africa. With what amounted to a wave of the hand, 30 new black states having a combined population of about 200 million, appeared. Apart from South Africa and Rhodesia, ruled by white settlers or their descendants, only three European colonies remain today south of the Sahara, all governed by Portugal.5 Africa has come of age, and is proud to let the world know it. Now the temptation is to magnify all that is African, 12

especially in cultural and religious heritage. It is felt that as the West boasts of modem technology, Africa can boast of a long-standing history. It is even wrongly held that as Christianity is the religion of the West. Africa should be proud of her own religious heritage. This seems to be the thinking of some theologians, and it tends to universalism. A similar reason to the foregoing political awareness is the search for political solidarity. The goal of African governments is to unify all ethnic groups into one nation. The recent civil wars in Nigeria and Zaire, as well as the massacres in the Sudan and Burundi, are all a part of the search for national solidarity. Universalism would be an excellent tool for uniting people of different faiths. In Africa, man is searching for personal identity, and this makes the continent fertile soil for syncretism, which is the practice of more than one religion at the same time. Many believe the black race has suffered the worst oppression and exploitation of any race. No doubt political and economic domination have been bad. But slavery has been the worst weapon because of its humiliation. Dr.Bengt Sundkler has stated, "It has been estimated that the total number of slaves sold to European colonies amounted to between 20 and 40 million.... It is claimed that as many perished en route as reached the plantations."6 Kenneth Latourette evaluates the grim situation: Here was the most extensive selfish exploitation of one set of races by another which history has seen. .. That this colossal evil was the work of people whose nominal faith was Christianity was an indictment of that religion which cannot be brushed aside.7 Admittedly Biblical Christianity does not favour this type of inhuman practice. In fact, it was Christians such as William Wilberforce who helped to abolish slave trade. However, the Western world is steeped in Christianity, so the two appear identical. Rising out of such a terrible background, the African is asking, Who am I? The question is rightly asked. But the reply from many theologians confuses the issue. A search for identity fails to appreciate the uniqueness of Christianity. Furthermore, an emotional touch, out of genuine love for the ancestors who died without the knowledge of the way of salvation, is a big attraction of universalism. Many would say It is unthinkable and unkind, to hold that all these millions of 13

Africans who died before the advent of modern missions will suffer eternally in hell. The emotive reason for universalism is that these very religious people will surely be saved because of their zeal. Thinking like this overshadows any scriptural reasoning. Universalism is the balm in Gilead for such an emotional yearning. The seventh factor is the reformation of African religions as practised today. Human sacrifice and ceremonial burial of living human beings are things of the past in many African countries, though some of the practices are still present today. So when an Asanthene (An Ashanti chief in Ghana) dies, slaves, servants and minor chiefs are seized. Their tongues are skewered—so they won't pronounce fearsome oaths on everyone concerned—and then they are beheaded, to form a ghostly escort for the Asanthene. In earlier times, up to 1000 persons were sacrificed. Two years ago after an Asanthene was gathered unto his ancestors, about a dozen people reportedly were sacrificed.8 Such practices on religious grounds are very scarce and where they are done, they have to be done in secret today. However, practices in a modernized fashion are present. Reed continues: While such rites are extreme, witchcraft and other bizarre customs still dominate the lives of most Africans. In every marketplace in Africa, charms are sold openly—monkey skulls, dead birds, and potions. When one of Kenya's leading soccer clubs published its audited accounts recently, it was disclosed that the team had paid more than 3000 dollars to witch doctors to get forecasts of results.8 The new garb that African traditional religions are putting on promotes universalism. The respectability of these religions make them appear to have equal standing with Christianity. They appear to give promise of a future life of happiness. Some people hold that God has spoken to the African priest in his own situation as He did with the Jews. Biblical ignorance in the churches in Africa today and inadequate emphasis on theological education on the part of missionaries is another factor for the growth of universalism. Many pastors have swallowed the pill of incipient universalism without knowing the premise nor the end result. 14

While the work of interdenominational missions in Africa, which still makes up the core of evangelical Christianity, is highly commendable, nevertheless, it is a fact that most of the missionaries lack sound theological education. In some circles it has been felt that those candidates who could not qualify for higher level seminary studies could go to the mission field instead. Fortunately, such thinking is largely a thing of the past. So a mammoth church has been established without the depth of theology that the church needs. Christian leaders are now vulnerable to the tactics of ecumenism with its basic universalistic premise. Christianity must be expressed in such a way that Africans really understand and see themselves at home in Christianity. Superficiality of the Christianity of some members is the reason why many turn to their former way of life in an hour of crisis. That is why many are ending up with universalism. As opposed to evangelical theological anaemia, the liberals, though not much better a few years ago, have now produced theological scholarships that may be twenty years ahead of evangelicals. Worse still, they are going at double the pace of evangelicals in Africa. The massive support they get abroad enables them to outdo the conservative evangelicals who emphasize personal salvation and final just retribution. Through indigenous universities and colleges, as well as liberal seminaries abroad, liberal Christianity is producing capable African scholars who will help advance the cause of universalism. A further reason why Africa provides such a fertile ground for universalism is the gregarious nature of the African. The African likes to congregate with others. He likes to be heard, hence the loud noise. He likes large numbers, hence the large family, including polygamy. His nature, therefore, provides fertile ground for ecumenism which easily promotes universalism. That everyone is on his way to heaven would be palatable teaching regardless of what the scriptures say. Because of these important factors, I am trying, in a measure, to fulfill the prediction of Lindsell who says: There is only a beginning realization of how high the tide of universalism has risen, and it is safe to predict that, given time, many opponents of the new thrust will come forth to smite the foe with ball point broadsides which will be continued by proponents 15

and opponents until one side wins a victory, or both of them fall back exhausted with nothing more to say.9 The primary purpose of this book is to sound an alarm and warn Christians on both sides of the argument concerning the dangers of universalism. These dangers are theological pitfalls indeed. To forewarn is to forearm. The noble desire to indigenize Christianity in Africa must not be forsaken. An indigenous theology is a necessity. But must one betray Scriptural principles of God and His dealing with man at the altar of any regional theology? Should human sympathy and rationalism override what is clearly taught in the Scriptures? Many voices in Africa and outside the continent are answering these questions in the affirmative. Their number is increasing rapidly. That is why I wish here to alert Christians to these pertinent dangers. The second purpose is to bring to the attention of the proponents of "African Theology," ecumenists, and all others with universalistic tendencies, the fact that there is another way of looking at the relationship between Christianity and African religions. It is not neo-colonialism to plead the uniqueness and finality of Jesus Christ. It is not arrogance to herald the fact that all who are not "in Christ" are lost. It is merely articulating what the Scriptures say. Finally, the purpose of this book is to make a positive contribution to the discussion. It is appalling, and almost incredible, to realize that there is hardly any literature written by an African surfacing the evils of these theological pitfalls. If this contribution stirs further discussion on the subject which is patent in the works of most African theologians today, then the goal of the book will be achieved in some measure. Delineation of the study This book is not dealing with universalism in the world at large. Therefore, it is not needful to spend time on such men as Karl Barth, J.A.T. Robinson, Paul Tillich, John Pike, Nels Ferre, or the earlier classical advocates of universalism such as Origen, M. Steere, John Wesley Hanson, Matthew Smith, and Samuel Cox. Rather, it is on incipient universalism, "beginning to be or to be apparent."10 This is the stage Africa has so far reached. The dangerous weed should be nipped in the bud. Therefore, African theologians and African enthusiasts elsewhere who have made substantial contri16

butions along the line considered universalistic, will be investigated. The study is limited to the view which relates to African traditional religions. African religions, as traditionally known, are breaking at the seams, and yet they are far from vanishing. Since they have been part and parcel of African culture, hence the name traditional African religions, they are not likely to be eliminated wholesale. Yet Christianity cannot incorporate any man-made religion. But some theologians are seeking recognition of the so-called "common ground" between Christianity and African traditional religions. This is where the battle is raging. Most indigenous black African theologians have come from the tropical region of Africa and I will deal mostly with theologians from this region. However pertinent references will be made to other parts of the continent. 1

Harold Lindsell, "Universalism Today," Bibliotheca Sacra, CXXI (July, 1964), 210. 2

Warren W. Webster, "Why Cut Back?" Impact, XXIX (May-June, 1972).

3

Lindsell, "Universalism Today," op cit p. 217.

4

Dag Hammarskjold, "United Nations," The American People's Encyclopedia, 1964, XVIII, 375. 5

David Reed, "The Rocky Road to Freedom," Reader's Digest, January, 1973, p. 213. 6

Bengt Sundkler, The World of Mission, trans. by Eric J. Sharpe (Grand Rapids. Wm. B. Eerdmans Publishing Company, 1966), p. 147.

7

Kenneth Scott Latourette, A History of the Expansion of Christianity (Grand Rapids: Zondervan Publishing House, 1970), V, 320. 8

Reed, "Rocky Road to Freedom," op cit p. 228. Reader's Digest, January, 1973. 9

Lindsell, "Universalism Today," op cit p. 210. Webster's Seventh New Collegiate Dictionary (Springfield, Mass.: G. and C. Merriam Company, Publishers, 1969), p. 423.

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AFRICAN TRADITIONAL RELIGIONS: A BATTLE OE WORDS "It is only a matter of semantics," one often hears today. Thus some important issues are beclouded. It is, therefore, important to clarify certain terms regarding African traditional religions. Animism This is probably the most commonly used term in reference to African traditional religions. Robert R. Marrett discusses the etymology of the word: Animism is derived from "anima" breath, which in Latin came to have the secondary sense of soul, very much as did the equivalent word spiritus, whence our spirit Hence animism might stand for any doctrine having to do with soul or spirit and later, with souls or spirits.1 The British anthropologist, Edward B. Tylor, is credited for being the first one to use the term as a minimum definition of religion. Tylor states: "It seems best to back at once on this essential source, and simply to claim, as a minimum definition of religion the belief in Spiritual Beings.”2 He continues, "I propose here, under the name of Animism to investigate the deep lying doctrine of Spiritual Beings, which 18

embodies the very essence of Spiritualistic as opposed to Materialistic philosophy."3 Tylor's use of animism has been challenged in contemporary writings. A fellow English social anthropologist, E.E. EvansPritchard, rejects the term in reference to the religion of Nuer people of Sudan. He writes, "In the light of the discussion it will be seen that the so-called animistic theory of religion, chiefly associated with the name of Tylor, cannot be sustained for the Nuer; since they are not animistic and there is no evidence that they ever have been."4 A leading African theologian. Professor John S. Mbiti, also rejects Tylor's description of African traditional religions in terms of animism. He contends "animism is not an adequate description of these religions and it is better for that term to be abandoned once and for all."5 In the first place, Tylor presupposes an evolution of religions. He says, "The argument for the natural evolution of religious ideas among mankind is not invalidated by the rejection of an ally too weak at present to give effectual help. "6 Mbiti has rightly rejected the evolutionary theory of religion: This type of argument and interpretation place African religions at the bottom of a supposed line of religious evolution. The theory fails to take to account the fact that another theory equally argues that man's religious development began with a monotheism and moved towards polytheism and animism.7 A second presupposition that must be rejected is Tylor's view that implies that one race is superior to the other. He uses such phrases repeatedly: "savages. . . and civilised men." Suffice it here to quote the words of the Apostle Paul as he addressed the religiously debased Athenians: "And He made from one, every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation" (Acts 17:26).8 Race equality is a necessary presupposition for the Bible-believing Christian since all mankind descended from the same factually historic Adam and Eve. Evidences of total depravity can be seen everywhere, and it affects the total human race (Psa. 14:3). The Inca Indians thought during their golden age that they were forever the highest race ever created. But history has proved that, "the Most High is ruler over the realms of man19

kind, and bestows it on whom He wills and sets over it the lowliest of men" (Dan. 4:17). Tylor also speaks of "higher culture" and "lower culture." Culture may be defined as simply the way of life of a social group. The question of superior/inferior relationship does not arise. Each culture should be looked upon introspectively. Certain appearances may be compared outside the culture, but to call a whole culture high or low is hardly justifiable. The final reason for inadequacy of the term animism is that it limits African traditional religions to "the belief in spiritual beings." African traditional religions do have a belief in spiritual beings, but their religious system covers more. Complex practices cannot be said to be only a belief in spiritual beings. Animism may not be a bad word, but it is certainly inadequate as a description of African traditional religions. Idolatry Idolatry is evidently a part of African traditional religions, but it is inadequate to sum up the whole system in terms of idolatry. It is, on the other hand, unrealistic to deny that idol worship is part and parcel of African traditional religions. Some enthusiasts of African traditional religions have denied the charge of idolatry. Geoffrey Parrinder affirms, “It is known today that no 'heathen in his blindness bows down to wood and stone.' The 'heathen' worships a spiritual being, who may be approached through a material object.”9 While it is true that the worshipper looks beyond the wood and stone, the emptiness of his practice amounts to idolatry. He can be said to bow down to wood and stone. Webster defines idolatry as "a representation or symbol of deity used as an object of worship."10 These representations abound in African traditional religions, though they are not the whole religious system. Other facets of religious practices form a part of African traditional religions. While Idolatry forms a major part of these religions, it is inadequate to call African traditional religions only as idolatry. Paganism and Heathenism Parrinder's apt description of the origin and usage of these two terms is clear and conclusive. He says: 20

The word comes from Latin paganus, "a countryman" used by Christians from the fourth century to indicate the country people who had not accepted the new faith like town dwellers. The English word "heathen" perhaps an inhabitant of the heaths, suggests the same notion. In modern times both "Pagan" and "Heathen" have been used of believers in other religions or in none, but this is unfortunate since it appears to suggest that such people are ignorant or irreligious.11 The dictionary defines heathen as "1: an unconverted member of a people or nation that does not acknowledge the God of the Bible: Pagan 2: an uncivilized or irreligious person.”12 From the Biblical point of view all the people of the world are divided into two groups: the people of God, and the people outside the covenant relationship with God. George Bertram explains, "ethni and laos also acquire a terminological character in the sense of Gentiles on the one side and the chosen people on the other side."13 Trench gives a similar explanation, "but where ethni is claimed for and restricted to the chosen people, while laos includes all mankind outside of the covenant. (Deut. 32:43; Isa. 65:1-2; 2 Sam. 7:23; Acts 15:14)."14 Thus the Scriptures know of only two groups of people, the people of God and the people of the world (Luke 12:30). The terms pagan or heathen, if used at all in the scriptural sense, would refer to all unbelievers whether they are found in New York City, New Delhi, or Nairobi. The distinction is not cultural, but a covenant relationship with God. African traditional religions cannot be distinctively defined as heathenism or paganism. These terms are too broad to describe the religion of a particular people. Fetishism Parrinder rejects this term in reference to African traditional religions. He contends: They saw Africans wearing charms and amulets, and they called them feticio. As Fowler says, "Though it has the air of a mysterious barbarian word, it is in reality the same as factitious and means (like an idol, 21

the work of men's hands) a made thing. . ." If this word were only confined to magical charms that would not be unsuitable, but the trouble is that it is used for religious objects and practices far beyond these limits, and it also isolates African practices (as if they were purely negro and exotic) from similar ones, to be found all over the world.15 It is a fact that man-made objects are used by worshippers of African traditional religions. The term fetish appropriately describes certain outward practices of African traditional religions, but once again the description does not cover the whole system. It is only one aspect of it. Witchcraft Witchcraft is historically known to be universal. Parrinder writes that witchcraft: has appeared in many parts of the world, in one form or another. It became particularly prominent and developed in Europe in the later Middle Ages and Renaissance periods. Still in modern Africa belief in witchcraft is a great tyranny spreading panic and death.16 The belief has to do with a theory that the witch devours the spiritual life of an individual which eventually causes physical death. Such a belief is prevalent in African traditional religions, but the religions contain more than witchcraft. Magic Magic may be defined as positive acts performed with a view toward manipulating supernatural power or supernatural beings. It is probably an overstatement to say: No one can have dealings for long with Africans without coming in contact with magic and it is probably fair to say that an obstinate belief in magic is the greatest obstacle that the administrator has to face in imposing European ideas of justice, for magic is woven into the whole structure of African society and forms an essential part of the African's social heritage.17 But, nevertheless, it is a fact that magic plays a major part in African traditional religions. But there is more to the religions than magic; magic is only a facet of African traditional religions. 22

Juju This is another term used to describe African traditional religions. Parrinder defined the word, "it has been derived from the French Joujou, a 'toy' but the French do not use it in a religious or magical sense, preferring the term Gris-gris." He rightly dismisses the term from religious vocabulary in reference to Africa. "The term is vague and deprecatory, and the objects and powers described are worldwide and not confined to Africa."18 Primitive Religion Here is another term used for the traditional religions. Paul Radin, writing on the subject, gives title to his book Primitive Religion.19 The term comes from the Latin word primus, meaning first, then it comes to mean elemental, natural, or relating to a relatively simple people or culture, then self-taught, untutored. It is to be noted that two weaknesses emerge from the use of primitive as a description of African traditional religions. It is assumed that these traditional religions are the original form of religion. But later development of this book will show that degeneration, rather than development or evolution, is the root cause of animism. Man began with his Creator, but through rebellion (Gen. 3:1-19), has rapidly gone down the ladder. The second weakness is the assumption that these worshippers are irrational and simplistic. Mbiti convincingly argues the point, in these words: Of course the word primitive in its root primus has not bad connotations as such, but the way it is applied to African religions shows a lack of respect and betrays derogatory undertones. It is extraordinary that even in our day, fellow man should continue to be described as "savage" and lacking in emotion or imagination. This approach to the study of African religions will not go very far, neither can it qualify as being scientifically or theologically adequate. Some traditional religions are extremely complex and contain elements which shed a lot of light on the study of other religious traditions of the world.20 However, Mbiti is optimistically claiming too much credit for the religions in saying that they would "shed a lot of light on the study of other religions." This is part of the evidence 23

for the presuppositions of Mbiti's universalism. Biblical revelation alone can point out the way the Christian should go. Its message is equally valid for the Asian such as Paul, the European such as Luther, and the contemporary African. At any rate primitive religion is not an accurate description of African traditional religions. If any religion is primitive, it is Biblical monotheism going back to the Garden of Eden. African traditional religions This is the most comprehensive title for the religions of Africa. The religions are distinctively African, though similarities are traceable in the Carribean Islands and other Latin American countries. The religions are traditional as opposed to the new religions in the continent such as Islam and Christianity. Tradition is the "handing down of information, beliefs, and customs by word of mouth or by example from one generation to another without written instruction.”21 The definition very well fits the pattern ot African religions. J. Oliver Buswell, Jr., defines religion as that which "commonly means the set of beliefs, attitudes, and practices which indicate and express the feeling or conviction of a group of persons that they are bound fast to something which is supreme to them.”22 Charles Hodge is right in classifying "pagan" worship as a religion. He describes, "Commonly the word religion in its objective sense, means "Modus Deum Colendi, as when we speak of the Pagan, the Mohammedan or the Christian.”23 But African traditional religions must be spoken of in plural because of the numerous types of religious practices among different tribes. "We speak of African traditional religions in the plural because there are about one thousand African people (tribes) and each has its own religious system."24 Other terms such as animism and idolatry may24 be used provided that the limitation of these terms is recognised. But African traditional religions gives the fullest meaning and it is the most comprehensible. Therefore, it is the most appropriate term to use. 24

1

Robert Ranulph Marrett, "Animism," Encyclopaedia Britannica, 1932, 1, 975. 2 Edward B. Tylor, Primitive Culture (New York: G.P. Putnam's Sons, 1920), I, 424. 3 Ibid., p. 425 4 E.E. Evans-Pritchard, Nuer Religion (Oxford: Clarendon Press, 1956) p. 958. 5 John S. Mbiti, African Religions and Philosophy (New York: Frederick A. Praeger, 1969), p. 8. 6 Tylor, Primitive Culture, op cit p. 425. 7 Mbiti, African Religions and Philosophy, op cit p. 7. 8 All Scripture quotations are taken from the New American Standard Bible (1972) unless otherwise stated. 9 Geoffrey Parrinder, African Traditional Religions (London: Hutchinson's University Library, 1954), p. 15. 10 Webster's Seventh New Collegiate Dictionary (Springfield, Mass.: G. arid C. Merriam Company, Publishers, 1969), p. 414. 11 Geoffrey Parrinder, A Dictionary of Non-Christian Religions, Hulton Educational Publications (London: Cox and Wyman, Ltd., 1971), p. 211. 12 Webster's Dictionary, p. 384. 13 George Bertram, "A People and Peoples in the LXX," Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), II, 365. 14 Richard C. Trench, Synonyms of the New Testament (Grand Rapids: Wm. B. Eerdmans, 1969), p. 367. 15 Parrinder, African Traditional Religions, p. 15. 16 Geoffrey Parrinder, Witchcraft, European and African (New York: Barnes and Noble, 1963) p. 9. 17 C.G. Seligman and Brenda Z. Seligman, Pagan Tribes of the Nilotic Sudan (London: Routledge and Kegan Paul, Ltd., 1965), p. 25. 18 Parrinder, African Traditional Religions, p. 16 19 Paul Radin, Primitive Religion (New York: Dover Publications, Inc., 1957). 20 Mbiti, African Religions and Philosophy, p. 8. 21 Webster's Dictionary, p. 938. 25

22

J. Oliver Buswell, Jr., A Systematic Theology of the Christian Religion, (Grand Rapids: Zondervan Publishing House, 1971), l, 13. 23 Charles Hodge, Systematic Theology (Grand Rapids; Wm. B. Eerdmans Publishing Co., 1946), I, 20. 24 Mbiti, African Religions and Philosophy, p. I.

26

AFRICAN TRADITIONAL RELIGIONS: A CASE STUDY The "Hahm" or "Jaba" people Differences abound between one cultural group and another in Africa, though some scholars have argued that "the resemblances are far more important than the differences."1 It is more realistic to make a closer study of one cultural group and note differences and similarities in other religions. Let us take a look at "Hahm" people of North Central State of Nigeria. "Hahm" is the name by which the Jaba people of North Central State of Nigeria call themselves. Jaba is the name popularly known in Hausa. "Hausa is the second largest language next to Swahili of sub-Saharan Africa and is widely used as a second language beyond the bounds of its native-speaking population.”2 Although the people call themselves Hahm, it is preferable to use the Hausa name Jaba, for that is more popularly known. In a personal interview with Professor Bolaji Idowu, the learned president of the Methodist Church of Nigeria emphasized the importance of having first hand knowledge of whatever religion about which a scholar is writing. The author will be able to deal with the Jaba religion with a greater understanding, having been born and brought up in it. 27

The significance of Jaba people lies not in size but in historical context. They number only about 100,000. The people spread over an area of about 100 square miles in the North Central State of Nigeria. The largest town of the area is Kwoi, which is 90 miles west of Jos and 124 miles south of Kaduna. Kwoi has a population of about 20,000 people. The famous archaeological findings of Nok culture were made in this area. Nok, which probably means "to start" in Jaba language, is the village where Nok terra-cotta excavations were started in 1936. Since then a great deal of ancient pottery has been uncovered. The important influence of Nok culture over the whole Bantu world has been well evaluated: At about the time of Christ, Bantu-speaking peoples began a progressive diffusion, moving south and southwest from what is now eastern Nigeria into the Congo River Basin of central Africa. . . . The earliest known iron in the Bantu homeland of western Africa is associated with the Nok culture in northern Nigeria. The use of iron in the Nok culture dates to approximately 400 B.C., and the Bantu in all probability learned their iron making skills from the Nok people.3 Although no scientific study has been undertaken to prove or disprove the connection of the present inhabitants of Nok area with the original inhabitants, we can assume that such a connection does exist. In the first place, the pottery found at Nok site bear striking similarities with Jaba pottery of today. Secondly, an investigation among the old men in Kwoi area as to the place of their origin has proved that they have no myths of migration from any faraway place. Their common saying whether in singing or direct narrative is that they come from Bitaro, which is only four miles away. For their religion, they claim that it comes from Njeng, which is twelve miles away. Until evidence proves otherwise, it may be assumed that Jaba have lived at the archaeological Nok area for at least two thousand years. With that assumption lies the great significance of studying the religious concepts of the people of Jaba. Another important reason for investigating Jaba religion is spiritual. Naturally, I am emotionally concerned for the survival of Biblical Christianity in Jaba land. In the first place, Jaba culture as such should be maintained; traditional religious aspirations should be recognized. But the recognition

28 of the religious aspirations must not be taken for the anti-scriptural view of accommodation. To say that Jaba have had some notions of the Supreme Being is not the same as saying that God has spoken to the priests of African traditional religions as He did to the Jewish prophets, which some African scholars maintain. The true gospel that has transformed the lives of some 50 per cent Jaba people must not be adulterated. While every effort should be made to make Christianity relevant to every people in their situations, this must be placed in its right perspective. The unique nature of Biblical Christianity must be maintained. What is desired for Jaba goes for the continent and the world. Christianity as a uniquely revealed faith must not be compromised with any local religion. Jaba Concept of a Supreme Being Jaba do not have the fully-developed polytheism scholars sometimes claim for West Africa. But they do have the concept of a Supreme Being, a notion of future life, and some views of sacrifice. A concept of redemption and salvation is dimly conceived. The virtual nonexistence of written material would limit the sources for this section to interviews and personal observations. The observation of a Roman Catholic priest cited by Samuel Zwemer is an accurate description of the religious and cultural situation of West Africa. He sums up five elements found among all the tribes in West Africa: These five elements are: an organized family life, a name for a supreme unseen Power, sovereign and benevolent; a moral sense, namely of truth, justice, shame, and a knowledge that there is good and evil; the idea of soul in every African language and the universal belief that this soul does not die with the death of the body; and finally, communion with the unseen supreme Power by prayer and sacrificial rites.4 The fact that Jaba believe in the existence of a Supreme Being and even know of some of his attributes can be deduced from their use of names, pithy sayings, myths and legends, taking of oaths, and approaches to their shrines. The name for a Being "greater than which" Jaba cannot conceive is "Nom." Perhaps this has some connection with one of the forms Parrinder suggests. "They call God

29 'Nyame,' and this name in one form or another (Nyam, Nyonmo, Nyama) is found widely distributed in West Africa."5 The term cannot be used for any other object, except the dubious use in reference to the sun. The sun is called Nom, though it also has another name Ndardah. But Nom can never be called Ndardah. Several inquiries to clarify this confusion did not yield a satisfactory answer. On one occasion I spent some time with about a dozen older men on this issue but the men could not all agree on the origin of the use of Nom for both the Supreme Being and the sun. The majority explained that originally Nom was the name of the Supreme Being, and Ndarda was used as "tetra-grammata," that is, using a disguised name for the purpose of respect of the deity. Paul Gaiya Doh explained, "In our tradition, a woman is not supposed to call her husband by his name. She would address him only as the man. In a similar manner, Nom is considered so great that people choose rather to address him by the term Ndarda and reserve Nom for special occasions."6 Other members of the group insisted that Jaba did actually think that the sun was Nom as well as Ndarda. But even this group admitted that at the back of their mind Jaba still thought of another Power above physical objects. To this Power supreme attributes are predicated. Whatever the truth of the matter is, both Christians and non-Christians use the term Nom for the Supreme Being and Ndarda for the sun. Further evidence of a knowledge of the Supreme Being is found in pithy sayings, some of which indicate the attributes of this Supreme Being. Don Mbri, a former priest in Jaba's religion, stated, "Through all generations, our people have never doubted the existence of Nom. In fact, when a person acts antisocially, our people say 'Oh Neri, (i.e. John Doe) you are not Nom!' When our people bow down before the shrine, they never fail to mention Nom."6 Infant mortality has been very high in Jaba as elsewhere in tropical Africa. After a mother has lost many babies, the baby girl is named "Nomdut," literally, "Nom has snatched away." Many such names are found among Jaba people. Funeral dirges and festive hymns are full of expressions about Nom. There is a strong belief in God as the "Maker of heaven and

30

earth." Children have been taught not to make fun of the fool, the lame, and the blind because the handicapped are "shan Nom," that is, "God's building." A beautiful baby girl is named "san" - building, meaning that God built her that way. God's building has a tall thick wall at the end. If a boy is expected to be a powerful person, he is given the name "Gin-doh," meaning the final end of creation, after which is a great abyss.7 Nom's abode is in the sky. He can see everywhere but he is not said to be everywhere. There is a legend that two men in white apparel come down at night while people are asleep. But they disappear before dawn. They go back to the sky where Nom dwells. Oath taking is a very significant and awesome event, as it has to do with life and death. If a person is accused of stealing, immorality, participating in witchcraft, or in the case of women eating secretly the meat or wine dedicated to "dodo", the main idol of Jaba people, the person is brought before the religious heads. A fruit shell of a few centimeters in diameter is placed in the middle, with all the religious heads of the village seated on their assigned seats according to their rank. The culprit walks around and then picks up the shell, a very sacred object, carefully wrapped. He points to the sky and looks up as he cautiously declares, "If I am guilty of this charge, Nom, you slay me tonight." After the ordeal, the person is escorted home by some official. He is not supposed to look back or sideways, nor to talk to anyone on his way home. In the morning a religious official goes to see if the culprit survived. If nothing happened, a celebration of some kind is held. Words of congratulations begin to pour in. A baby born around this time is given a name such as Byang, meaning that it was a fraudulent accusation brought out of hatred, but the accused was innocent. In saluting the accused, friends say "Ai Nom ka bhulak,"-God does not sleep. In other words, He has seen you through the ordeal. Jaba do not have many myths. A lengthy inquiry regarding any myth of creation did not yield much reliable information in this regard. One myth, however, has to do with the origin of death. There are various versions of the account, which is very similar to the universal story of the hare and the tortoise. One version of the myth is about the hare and the chameleon. Nom sent the hare to announce to mankind that there would be no death. Chameleon also set out to 31

deliver the message. Of the two the swift hare naturally outran the chameleon. But then the hare stopped to rest and a heavy sleep came upon him. While he was sleeping, the chameleon reached the final destination first, and delivered Nom's message but stated rather that man should die. When the hare finally arrived, it was too late. Thus death came upon all men. Because of this sad episode, the chameleon is looked upon with much disfavour among Jaba people. If the graceful creature grips a person, it is claimed, only a thunderous noise, such as that of a bass drum will cause it to release a person. It is also claimed that the chameleon's bite is always fatal. African traditional religions are not as sympathetic as many scholars make them appear to be. The case with Jaba illustrates this. The foregoing description is not the complete picture of Jaba's conception of God. Besides the confusion about his name, his attributes too are subject to scrutiny. As to why the sun may be called Nom, a name which is supposed to refer to only the Supreme Being, the convincing answer remains yet to be found. Although an accused taking an oath looks up and calls the name Nom, his eyes are turned to where the sun is. In fact, an oath cannot be taken before sunrise or after sunset. When a Jaba man says "Nomifoh," he thinks both of a visible sun and some invisible force. While Nom does not sleep, yet at sunset it is said "Nom-buu," that is, God has fallen asleep as a drunkard is taken by seizure. This is more than phenomenal language as the practice cited above shows. Some scholars have tried to justify some of this confusion. Parrinder explains: An apparent identification of God with the sun has been thought to exist among peoples in the north of Gold Coast and Nigeria. However, although they use a word for the Supreme Being which means "the sun," they are not sun-worshippers whatever their ancestors might have been.8 Admittedly, Jaba are not sun-worshippers. However, the ambiguity of language and thought concerning the sun and God remains unsolved. This is an indication that to claim a clear and complete revelation of God clearly understood in traditional religions is not true to fact. With regard to God's attributes, although God is good, yet in an hour of sorrow He is accused of ignorance, lack of sympathy. At the death of a young person, the wailers scream and curse, "Nom ngu 32

datharo”, - "God you don't consult." They charge him with all kinds of acts, demanding him to tell the world what the bereaved had done against God. It should be remembered, however, that God's prophets acted in a similar manner occasionally (Jer. 20:7). But this is not he only problem with Jaba belief. One dubious statement often heard is that the leaders of the community are God. They claim that the united voice of rebuke by the religious leaders is the voice of Nom. In an interview, a key figure outlined the following court procedure. Three key men at Kwoi by the clan names Panta, Samu, and Ndalak, would speak, in that order. They would swear by their ancestors and conclude that what they said was the Word of Nom. "Nom wa kwa gan shu nyi ye?" "Is there any other God besides this our gathering?" Even God's creation is challenged sometimes. Children usually gain the notion that Satan is the one who brought huge rocks into being. Man is believed to have created himself. For his birth, a person sits in the hollow of a tree and then chooses the womb he should go into without any help from Nom. While it is true that God takes away lives, witches, too have that liberty. In fact, the immediate cause of sickness, barrenness, and death are the activities of witches. Jaba do not have anything close to the Yoruba pantheon claimed to number 1,700 divinities. But the chief object of their worship is not Nom the Supreme Being. Apart from verbal references, nothing in practice is done in connection with Nom. They do not worship Nom though they have him constantly in their language. Parrinder observes: The Ashanti are unique in West Africa not in honouring a Supreme Being, but in having temples, priest, and altars to Him. In fact, over the whole of tropical Africa the only other people who seem to give similar attention to God, are the Kikuyu of Kenya. 9 Parrinder further explains: From the above sketch we have seen that there is a generally recognized head of gods and men, among the peoples of West Africa. He is the Supreme God, though differing attitudes are taken up towards his worship, and he is thought to be more remote from human affairs and needs than the gods which are his sons.10 Jaba's basic form of worship is humanistic. The whole 33

thing revolves around man and the material benefits from the worship. The main idol of worship is called "boku" in Jaba language and "dodo" in Hausa. Two major articles used are a dry fruit shell, the size of a small apple, and a horn of about three and one-half feet long. The two instruments of worship are blown within the seclusion of the groves. A man behind the little dry shell speaks in a faraway tone, and another man interprets for the benefit of women and the uninitiated young male. The voice is supposed to be that of a deceased ancestor. He rebukes the disobedient child, coerces the woman into complete submission, and orders plenty of locally brewed wine and demands cooked meat and beans. Only the initiated men are supposed to know that it is another man speaking. At the age of puberty a week-long ceremony marks the initiation of boys into the state of manhood. They, too, become cognizant of the secret of "dodo" worship. But they are not supposed to reveal the secret to women at the pains of death. The type of initiation being forced upon all people in Chad including Christians, is similar to this. Many Christians have been killed for rightly objecting to this unchristian practice. The chief of Kagoro, M. Gwamna Awon, has made an accurate summation of 'dodo' worship which is practiced throughout Central Nigeria, though in slightly varied forms. "It seems to me 'dodo' worship has only two goals in mind. 1.) To keep women in subjection and, 2.) To keep children under discipline."11 The ultimate goal is neither the glory of the Supreme Being, or even of a lesser god, but that women and children may minister to man's need. The account given so far is enough to show that Jaba's mind has not been tabula rasa, a clean slate in the matter of religion. J.N.D. Anderson has rightly observed: In primitive religion there is always, I think, a recognition of a High or Creator God, as we shall see in our next chapter; but man is much more intimately concerned with a multitude of far more immanent spirits-good and bad, beneficent and malignant.12 A concept of a Supreme Being, indeed there is, but the worship of that Supreme Being is conspicuously absent. Some scholars have tried to identify this idolatrous practice with the germane conception of a Supreme Being. Laroche claims, "Today it is generally agreed that one can hardly find 34

a tribe which has no cult of the Supreme Being, which is explicit and practised with greater or lesser frequency according to the tribe."13 To call Jaba or any similar worship a cult of the Supreme Being is to give credit where credit is not due. It is true that the religious leaders of these idol practices would glibly say, "God gave us 'dodo' worship."14 They may even chant the name of God, but further questioning draws out a response to the contrary. A careful observation of the practice, and if possible, participation, leads to the conclusion that God is not worshipped. Instances can be cited elsewhere of the confused situation where "They feared the Lord and served their own gods according to the custom of the nations from among whom they had been carried away into exile" (2 Kings 17:33). The Acholi people of northern Uganda have not given a clear view of "Jok". King relates, "For the Acholi the key word is jok but it does not mean God in anything like the Christian or Muslim sense. Rather jok is said to be a generic word describing certain phenomena in the meeting of the divine and the human."15 But jok is the final court of appeal only when all else has failed. Even some tribes with a strong belief in the Supreme Being, such as the Yoruba people of Nigeria, do not have a clear concept of that Supreme Being nor do they worship Him. Fear and superstition dominate their whole approach to the so-called "cult of the Supreme Being." James Bolarin, himself a Yoruba man, described an experience he once had at a shrine of Yoruba worship. Bolarin and Harold Fuller tried to get the religious worshipper to smile, but the man would not smile. Fear and sorrow were written all over his face. When he was queried later, he replied, "Why should I smile, I have no confidence or joy in what I am doing. I am only fulfilling the tradition of the fathers."16 Another Yoruba man who had been deeply involved in idolatry joyfully declared, "We have left darkness and have come into light. We do not want to go back to it."17 One more example to show that "for even though they knew God, they did not honour Him as God, or give thanks, but they became futile in their speculations, and their foolish heart was darkened" (Rom. 1:21). Edwin Smith observes Kono people of Sierra Leone, "One has the impression, therefore, that God plays only a minor part in the everyday life of the Kono."18 35

Jaba concepts of the spirit world The basic belief of Jaba people appears to be dichotomic in nature. There is the material part and the immaterial. The material part is "linam" and the immaterial is "hyong" or "kyu". "Hyong" means life principle in man, or the nervous system. When a person is frightened it is said that he feels "hyong" probably the idea is that his nervousness is caused by some immaterial force. "Kyu", which is used for the life principle at conception, is also the same term for the fleshly heart. It is used sometimes proverbially to refer to a boy accused of being a witch. But the term for witchcraft is actually "byu". The term "hyong" is quite a complex one, full of meanings. It is used in reference to the spirit primarily out to harm people. Jaba believe that the whole world is full of spirits. The only good spirit is that which comes back to be born again. So the life of a Jaba person is dominated by fear. In fact, the same word "hyong" (spirit) is used for fear. The graveyard is believed to be filled with the spirits of the dead roaming about. Since Jaba people bury their dead inside their compound or the back yard, places of fear are numerous. Certain trees, such as silk cotton, baobab, and sycamore are believed to have spirits dwelling in them. At the beginning of harvest, the first-fruits are placed at the tomb, or the tree first, before human consumption. It is feared that an epidemic would break out if this sacrifice was not offered. The spirits bring not only harm to the community. They possess certain ladies in the society and enable them to predict good things to come. When a lady is possessed, she speaks in tongues, prophesies, and performs miracles. Gwamna Awon has related that a possessed woman predicted several years earlier that some white people would come to Kagoro and tell them about Gwaza, the Supreme Being. This prediction was of course fulfilled. Kagoro today is about 60 per cent "Christian" because of active missionary effort. The same lady consoled the bereaved mother of the chief of Kagoro with this prophecy, "Do not weep. You will bring forth another son who will become a chief."19 Awon has been a chief for 28 years and has been one of the best chiefs in the Northern States of Nigeria. Women possessed with evil spirits pour fire on their bodies without being burned, jump over high walls, fall down from 36

roofs about 15 feet high and other such feats. When they are in a state of seizure, they drink filthy water from ponds, eat human waste, and possess such power that it takes several strong men to hold a woman. Exorcism is part of Jaba belief and practice. Certain medicine men specialize in this ministry. The instruments used include a drum, a calabash, and a locally made guitar. A date is set for exorcising or, at least, calming down the spirits bothering the possessed. The chief exorcist sings, calling the names of the spirits in the person and the loud orchestra accompanies the singing. The high volume of music attracts, not only the current possessor into dancing, but also neighboring women. After dancing for about two hours, the possessed falls down as if dead, apparently from exhaustion. She lies for a while, then gets up, renewed in strength. From that time on the spirits either leave her or remain in her, but no further hardship would be inflicted on her. If she feels troubled again, another service of exorcism is organized. The spirits are always associated with "Kuno," Satan. Jaba have never doubted the existence or activities of Satan. He is a real person to them. Iron smelting is an old trade in Jaba land. Evidences of hearths built generations ago can be seen all over the area. Legends are told of the hearths being old mansions of Satan. Before the advent of missions, it was a taboo to dig up any of the furnace hearths. People firmly believed that if a person dug out the hearth, he would become mad. When the Sudan Interior Mission built their station near one of the forbidden sites, and later had the occasion to dig up "Satan's house," the local people at Kwoi expected them to become mad. As this did not happen, the backbone of the superstition was broken. Very few people still believe in this "Satan's house." But the belief in Satan as a person persists. Jaba's belief in the supernatural forces should be cultivated. This is an indication that the Supernatural has not totally abandoned man. The "Clues" Arthur Glasser talks about are there and should be exploited. Glasser writes: Every society has some sort of religion, since every society is made up of human beings, created in the image and likeness of God. . . .Ultimately they seek relationship with whatever is regarded as Ultimate, the super-human power which man believes in and depends on for meaning and security. 20 37

Glasser adds, "We conclude then, by calling for a serious search for those relevant clues."21 Clues, weak clues at that, are the supernatural vestiges in the unbeliever; only the faint steps that man is more than flesh and blood. They are indications that the Supernatural has been here, and that at one time men "heard the sound of the Lord God walking in the garden in the cool of the day” (Genesis 3:8a). This call for recognition of "clues” must be distinguished from the call for "an integral Christianity.” J. B Schuyler's view is universalistic and unacceptable to the Bible-believing Christian. He has unfairly criticized the missionary: By destroying a religion-cultural integrity, without persuading Africans to accept an integral Christianity in its place, the missionaries introduced anomie on a wide scale into the lives of persons, families, and societies. Unwilling to work patiently and sympathetically for the peaceful evolution of Africans from pagan to Christian beliefs and ways, it stirred up antagonisms within and among families, villages, and tribes.22 For anyone who has been involved in "pagan" religion the suggestion for "integral Christianity" or 'evolution of African from pagan to Christian beliefs" is like telling an ex-cancer patient that it was a mistake that he received a complete cure. The dominating fears and superstitions concerning the spirit world are so dreadful that an instantaneous and complete cure is what Jaba people need. In the course of this research, a false report leaked out that I was advocating a return to the traditional religions. The old men in the Church who have had the experience of both worlds became worried. I had to clarify the issue in the church on Sunday. They were all happy to know that all I can see in Jaba religion is a recognition of the craving after the Supreme Being, a search for reality in life, but at the same time a flight from God the Creator and Redeemer. The beliefs of African traditional religions only locate the problem; the practices point away from the solution; the Incarnate risen Christ alone is the answer. Christianity is a radical faith and it must transform sinners radically. Traditionally, Jaba believe that death is not the end of life. Life is too important to exist just for here and now. The account about life may sound as if there is only a cycle of 38

birth-death-birth as reincarnation would suggest. But there is a "city of the death," to be discussed later. Reincarnation is a firm belief for Jaba. When a person dies, his "kyu" which is the immaterial part of man goes to stay in the hollow of a tree temporarily. After the proper rituals have been performed for three to six months, the person then selects the womb to which he will go for rebirth. The movement of an ordinary person is quiet and uneventful. But for an important person such as a chief, the moment of transfer from the tree to a womb is marked with a big flash over the sky at night. That is why when the meteorite flashes, the whole village resorts to drumming and whistling; the drumming and singing is done to attract the "V.I.P." into some womb in the town. But besides the idea of reincarnation of the soul, there is a strong belief that the dead go to a faraway land called "Kasongbe." "Kasongbe" has now been discovered to be a small village 20 miles away from Kwoi. Traditionally, it is believed that the dead at "Kasongbe," the city of the dead, live very much the same way they did before. They live in actual bodies. Those who die honorably would enjoy the community of the members of that glorious city. Others who die of such a dreadful disease as smallpox, which attacks only witches, are lonely and sad. The community of the dead isolate them. They have to beg for their food. People's methods of burial very much reflect their belief in life after death. Jaba are not known to bury the dead with valuables such as the Ibo people and the Yoruba people do. But they have other practices which show their belief in afterlife. A neighboring tribe of Jaba, Koro, have four strong men go into the ten-foot-deep grave carrying the dead body. As they go down, they chant the words, "Ushe Je mu Ngu Ushe Je mu Ngu." This literally means: "May God lead you safely May God lead you safely." Others looking on from the outside respond, "Go ahead, we are coming. "23 Everyone is sure that the dead is going to the country of the dead somewhere. He will come back to be born again, but, on the other hand, he will be in the land of 39

the dead. Kagoma people, another clan of Jaba, go to the tomb the next day following the burial to see if there is a hole on the grave. If they see a hole on the grave, everybody returns home rejoicing because the deceased has been accepted in the land of the dead. He has now risen from the tomb to join the ancestors. If he was rejected as would be indicated by the tomb intact, he would remain in the tomb and turn to an evil spirit haunting the living. Although Jaba are not rich in myths, they have one on future life. It is a common saying by mothers to their naughty children that, "If you die your tomb will burn with fire." There is a belief in future reward and future punishment, depending on how one behaves in this life. According to the myth of afterlife, there will be a long cable reaching out to "fogbem," heaven, or sky. Those who live a good life here will follow the rope to heaven where they will dance continuously. The wicked ones will remain in their tomb. The belief in life after death is full of contradictions and confusions. But nevertheless, it is there. The fact that there is a glimpse of hope for a future life is a further indication that life is more than flesh and blood. Just as the concept of God is so confusing, so is the idea of future life. Parrinder rightly observes: The African thinks of this world as light, warm and living, to which the dead are only too glad to return from the underworld of darkness and cold. This is the best of all possible worlds, the African's attitude is world-affirming not world-renouncing.24 This attitude of clinging tenaciously to this life accounts for the prolonged wailing at a Jaba funeral, particularly of a young person. When a person dies, there is loud wailing from two to seven days. All the relatives and friends of the deceased gather in the home of the deceased. Each time another relative arrives from a neighbouring village, his arrival is marked by a harmonious wailing. Funeral dirges are sung and the important achievements of the deceased are narrated. Tears streaming down the cheeks show one's love for the deceased. The ladies try to outdo each other in displaying their sorrow over the tragedy of death. There is no sign of hope for the dead, judging by people's reaction to it. 40

But on the other hand, old men look forward to joining their ancestors in the land beyond. My Grandfather selected his own tombstone ten years before he died. He often talked of being tired of this life and was anxious to get to the "land that is fairer than snow." In the midst of mourning, the bereaved is often implored not to disturb the departed loved one who is supposed to be resting peacefully. Each time a widow sheds tears for her deceased husband this makes the husband unhappy. He feels ashamed in the presence of others in the community of the dead. The contradiction noted in the belief and practice concerning the Supreme Being and the spirit world is also evident here. Jaba believe in a future life, but they need the message of Him who says, "I am the resurrection and the life" (John 11:25). The clear message of hope is their soul's yearning. Jaba concept of salvation To be saved in the Judeo-Christian sense presupposes the lost condition from which salvation or deliverance is needed. What one is saved from determines the nature of the salvation. Therefore the Jaba view of sin must be considered first. A Jaba compatriot describes sin in terms of big sins and minor sins with their respective degrees of punishment. Yakubu Yako outlines big sins according to Jaba belief as the following: (1) violation of tribal taboos such as revealing the secret of what goes on in the shrine to women or the uninitiate; (2) adultery with a neighbour's wife or the wife of a relative; (3) stealing; and (4) witchcraft. The small sins include trespassing on a neighbour's property or failing to take care of his stock when such a need exists, child abuse and bitterness.25 The punishment for the big sin varies from the drinking of human waste matter to capital punishment. The incident of adultery demands that the guilty drink wine mixed with human waste from the adulterous woman. A fine consisting of wine and/or money is also imposed on the offender. Disregard of tribal taboos and witchcraft warrant a severe discipline such as the payment of a fine with several goats and much wine. A persistent offender is labeled "Gbacu," which means the rebel. The obstinate at this stage deserves trial through death. This comes in two ways. He may be given poison to prove his innocence or lack of it. Death of course confirms his criminal offense. In a few cases some loved ones 41

have secretly neutralized the poison by giving the victim a lot of water which cleanses out the poison. His recovery is a sign of innocence. Another way of proving a person's guilt is by forcing him to contract smallpox. This is done particularly in the case of witchcraft. The accused is made to eat food mixed with some pus obtained from a smallpox patient. When he gets to the worst stage of the disease, the culprit is then asked to confess all his "sins" of witchcraft. He is threatened to confess or be left to die of hunger and thirst. With the mind so weakened, the body tortured, the "witch" makes all kinds of fantastic confessions in order to live. A humorous thing happened only about 15 years ago. A retarded youth had smallpox and was forced to confess his crimes of devouring human souls. He enumerated only those who were still living, including his caretakers. He was supposed to name the dead for which he was responsible in devouring. A humanistic approach to religion becomes evident. Sin boils down to only social ills. It is true that Jaba sometime say, "Nohm ha simgh sha thung" - "God does not like wicked acts." But that seems to coincide with the statement that the community is God. It is comparable to the view of sin as conceived by the prophets of Israel. Justice to one's neighbor is what God requires from His people (Amos 5:24). But sin against the society is only a minor manifestation of the basic sin of rebellion against God. The challenge, therefore, goes forth to Israel, "He has told you, 0 man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?" (Mic. 6:8). David declares, "Against Thee, Thee only, I have sinned, and done what is evil in thy sight, so that thou art justified when thou dost speak, and blameless when thou dost judge" (Psa.51:4). Jaba's wrong conception of sin results in a wrong view of salvation. If an anti-social act is all there is to sin, salvation can be procured by satisfying social demands. The salvation debate today, which will be discussed in a later chapter, is a classical illustration of this. If sin is only societal, the so-called social gospel has to be the right solution. To be saved in Jaba language is to be accepted. To be accepted is first of all in the community of the living, and then in the city of the dead. The way for the offender to be accepted by his fellow citizens is to pay the fine or take the punishment prescribed for him. It may come in the form of exclusion 42

from the tribal gathering or a payment of so many goats and so much wine. Blood sacrifice is used at different occasions. It is usually for deliverance from the power of the evil spirits. If a woman is troubled by evil spirits, she is told the type of rooster to offer for sacrifice, whether red or white. When the rooster is ceremonially killed, the blood is applied on each side of and on top of the door post. The feather is dipped in the blood and pasted on the forehead of the patient. The patient is then expected to be cursed. Besides this, no other thought of the meritorious use of the blood is known. For acceptance among the dead ancestors, the relatives of the deceased provide a feast three months after the person has died. Every year some food is placed on his tomb to assure the dead that he is remembered in this life. This act keeps the deceased happy and accepted in the other side of life. These pessimistic and ceaseless ordeals help a Jaba Christian appreciate the assurance of rest and finality found in the Lamb of God slain before the foundation of the world (Matt. 11:28; Heb. 9:26; John 1:29). The absence of a true concept of salvation in Jaba, and in fact in all other religions, is a human commentary on Peter's words, "And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved" (Acts 4:12). A vague concept of the future, with salvation limited to acceptability, is where Jaba soteriology ends. The Christian message of total deliverance from the original and practical sins of the individual is what African people and the whole world need. To suppose salvation where it was not is indeed no gospel. It is the teaching of human philosophy against which the Word of God has warned the believers (Col. 2:8). Jaba concept of revelation Gin Maigari's response to a question whether God has spoken directly with the religious leaders is typical of Jaba belief. He said, "I know that my people have some knowledge of Nom. But as to where they got it, I do not know. I don't think Nom spoke to our leaders face to face as he is so remote.”26 He does not believe that there was a direct revelation as such. Some old men would glibly say, "God gave us 43

our way of worship." But when pursued further, they prove that it is their own idea rather than a belief of Jaba religion. Apart from the general revelation and the fact of the vestiges of Imago Die, direct revelation of God to leaders of other religions is highly improbable! The writer to the Hebrew Christians says: When in former times God spoke to our fathers, he spoke in fragmentary and varied fashion through the prophets. But in this final age, he has spoken to us in the Son, whom he has made heir to the whole universe, and through whom he created all orders pf existence (Heb. 1:1-2). There is no precedence of a writer of a book of the Bible calling heathen ancestors "our fathers." But if by the stretch of imagination "our fathers" here is taken to include leaders of other faiths, this is limited to the pre-Christian era. With the coming of Christ, all other revelations come to an end. It is most unlikely that either Jaba or any other non-Christian peoples have received a direct revelation from God. Any glimpse of the Supreme-Being can be traced back to the vestiges of Imago Dei imprinted in the original creation. Two attempts have been made in this chapter. Positively, an attempt has been made to point out the fact that Jaba can and do conceive of a Supreme Being and the spirit world, though imperfectly. In the negative aspect, there is neither redemption nor evidence of direct divine revelation to individuals in Jaba religion. Regarding the paradoxical yes-and-no principle in Jaba and other non-Christian religions, George Peters has given an excellent summary. He says: It (the Biblical Approach) accepts the absolute predicament of man in a realistic manner, acknowledging on the one hand man's rebellion against God, his enmity with God and his flight from God, hiding himself under the fig leaves of man-constructed and designed religion and culture, —man's barricade against all that threatens him including God, ever seeking to perfect this covering and to control the power above and beyond him to the furtherance of his selfish ends. On the other hand this approach takes account of the fact that man lives as a creature with an awareness that he is away from home, separated from true reality and 44

life with a "feeling of dependence upon the ultimate, with a guilt complex and a consciousness of deserved judgment. Thus he seeks, gropes, longs to be restored to his rightful creature relationship and household membership, makes attempts to appease God, the gods, spirits, or powers to reconcile himself to or submit and control that which threatens him.27 This quotation sums up the true value of African traditional religions. It also clarifies their limitations. Clues which only highlight human dilemma, man's craving for the Ultimate Reality, and yet constant flight from Him through the worship of idols, is all that can be found. There is emphatically no possibility of salvation through these religions. But subsequent studies will show how many theologians today are trying hard to elevate these non-Christian religions to the same status as Biblical Christianity. The proposed African Theology" gives that impression. 1

Parrinder, African Traditional Religions, p. 11 William E. Welmers, "African Languages," The American People's Encyclopedia, 1964, I, 184. 3 Sylvanus J.S. Cookey, The Bantu Migration (Chicago: Field Enterprise Corporation, 1973), p. 103. 4 Samuel M, Zwemer, The Origin of Religion (3d ed.; New York: Loizeaux Brothers, 1945), p. 71. 5 Parrinder, African Traditional Religions, p. 33. 6 Paul Gaiya Doh, private interview, Kwoi, Nigeria, February 15, 1973. 7 Gin Maigari, private interview, Jos, Nigeria, February 15, 1973, 8 Parrinder, African Traditional Religions, p, 34. 9 Geoffrey Parrinder, West African Religion (2d ed.; London: Epworth Press, 1961), p. 15. 10 Ibid., p. 23. 11 M. Gwamna Awon, private interview, Kagoro, Nigeria, February 16, 1973. 12 J.N.D. Anderson, Christianity and Comparative Religion (Downers Grove: Inter-Varsity Press, 1970), p. 62. 13 C.G, Baeta, ed., Christianity in Tropical Africa (London: Oxford University Press, 1968), p. 290. 2

45

14

Sarkin Tsafi, private interview, Zabolo, Nigeria, February 15, 1973. Noel Q. King, Religions of Africa (New York: Harper and Row, 1970), p. 29. 16 James Bolarin, private interview, Lagos, Nigeria, February 23, 1973. 17 Abraham Dairo, private interview, Igbaja, Nigeria, February 19, 1973. 16 Edwin W. Smith, African Ideas of God (2d ed.; London: Edinburgh House Press. 1950), p. 270. 19 M. Gwamna Awon, private interview, Kagoro, Nigeria, February 14, 1973. 20 Clark H. Pinnock and David F. Wells, eds., Toward a Theology for the Future (Carol Stream, Ill.: Creation House, 1971), p. 297. 21 Ibid., p. 316. 22 Baeta, ed., Christianity in Tropical Africa, p. 219. 23 Bahago Kushe and older men, private interview, Katugal, Nigeria, February 16, 1973. 24 Parrinder, African Traditional Religions, p. 138. 25 Yakubu Yako, private interview, Jos, Nigeria, February 15, 1973. 26 Gin Maigari, private interview, Jos, Nigeria, February 15, 1973. 27 George Peters, Class notes in Modern Theology of Missions (651), fall semester, 1972, Dallas Theological Seminary.

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AFRICAN TRADITIONAL RELIGIONS: RELATION TO THEOLOGICAL SYSTEMS The present generation of Christianity in Asia, Africa, and Latin America, areas described as the third world, will be known in history as a generation of theological formulations. There is talk today of Asian Theology, Latin American Theology, Theology of Liberation, Black Theology, Ethiopic Theology, Theology of Decolonization, and African Theology. Thus theology is polarized according to geographical and ideological descriptions. It is to be noted at the outset that not all people in a given geographical area accept the so-called theology of the given region. Black Theology The proposed African Theology is to be distinguished from Black Theology which is found in the United States and Southern Africa. Although Black Theology claims some affinity with Africa, all African theologians do not share to the same degree the emphases of Black Theology. Black Theology has been described in these words: We know that Israel was a black nation and that descendants of the original black Jews are in Israel, Africa, and the Mediterranean area today. The Bible was written by black Jews. The Old Testament is the 47

history of black Jews. The first three gospels, Matthew, Mark, and Luke, tell the story of Jesus, retaining some of the original material which establishes the simple fact that Jesus built upon the Old Testament. Jesus was a black Messiah. He came to free a black people from the oppression of the white Gentiles. We know this now to be a fact. Our religion, our preaching, our teachings all come from the Old Testament, for we are God's Chosen people.1 Major J. Jones distinguishes Black Theology from the traditional theology, showing how humanistic it is. He affirms: Black theology differs from traditional theology by simple reason that it may not be as concerned to describe such traditional themes as the eternal nature of God's existence as it is to explore the impermanent, paradoxical, and problematic nature of human existence. Much of the task of black theology is to reclaim a people from humiliation, and in the process of so doing it may well neglect such unrelated subjects as humility before man and guilt before God.2 African Theology does seek to vindicate the dignity of the oppressed black man. It places much emphasis on the Old Testament. But African Theology does not claim a black Messiah, nor does it lay claims on monopoly due to the race or skin color. The universal salvation of Africans lies elsewhere according to African Theology. Extreme religious consciousness is what gives the African his significant place among God's creation. Black Theology primarily originated in the United States, but is today very strong in Southern Africa. The advocates of Black Theology have claimed the influence of their system in a wider area of Africa. Cleage reports: The only black leader in this country who organized the African Orthodox Church with a black hierarchy, including a Black God, a Black Jesus, a Black Madonna, and a black angel. . . .In Africa however, Garvey's religious ideas played a key role in founding the African Independant Churches which in many countries acted as the center of the liberation movement. As Roosevelt University professor and writer, St. Clair Drake, has pointed out, the Kenya Africans invited one of Garvey's Bishops to train and ordain their preachers and to help form the African independ48

ent schools and churches out of which the Mau Mau eventually grew.3 McVeigh has an accurate evaluation of Black Theology: The primary concern of Black Theology is liberation, and one sees considerable attention devoted to defining the implications of Jesus' Gospel for the downtrodden in the face of entrenched political, social and economic injustice.4 The emphasis on African personality, authentic existence, and humane concern almost to the neglect of the spiritual needs of man is one aspect of similarity between Black Theology and African Theology. The two systems also give little or no significance to the Biblical fact of individual salvation. A universalistic view of redemption is at least implied in both systems. But it must be stressed that Black Theology is not identical with African Theology. Ethiopic Theology One other type of theology which has to do with Africa is Ethiopianist Theology. This is not yet a popular system, but the ideology behind the view is prominent particularly in the political arena. Ethiopianist Theology is based on Psalm 68:31 which says, "Ethiopia will quickly stretch out her hands to God." Dibinga Wa Said has summarized the system in these words: The slogan of Ethiopianism was and still is, Africa for the Africans. This theology stands for (1) radical recapture of the lost land; (2) radical withdrawal of whitianity from all African institutions (including white God, white Jesus); (3) joint action of local African anti-colonial movements of liberation (i.e. Mau Mau); (4) unconditional recognition and radical affirmation of Blackness through Black Sainthood (i.e. Kimpa Vita in the Congo, around 1450); Black Messiahhood (i.e. Chilembwe, Kimbangu, Shembe. etc.); through Black Prophethood (i.e. Alice Lenclina); (5) pursuit of a true Biblical religion which will save man from material and spiritual bondages: Generally the idea was and still is that the Black Messiah is at the gate of heaven; and that he is the holder of the keys. Only Black can enter. But under special circumstances, a few human whites may also enter de49

pending on the number of seats left in the Kingdom of God or the New Jerusalem.5 While African Theology seeks to uphold the dignity of African personality, it does not ascribe to the racialist absolutism of Ethiopianist Theology. Theology of Decolonization Another form of defensive theological system from which African Theology should be dissociated is Theology of Decolonization. African Theology has a tendency of branding even Biblical concepts as colonialist or neo-colonialist in a way similar to that of Theology of Decolonization. Groups that hold to the uniqueness of Christianity are sometimes considered separatists and neo-colonialists. The call is for everyone to join the bandwagon of activist type Christianity which places politico-economic-sociological liberation on par or above spiritual freedom. In this aspect, Theology of Decolonization and African Theology agree, but the two are not the same. Theology of Decolonization is a synthesis of Ethiopianist Theology in Africa and Black Theology in the United States. Wa Said also described Theology of Decolonization: Black Theology in the United States and the Ethiopianist Theology of African Independent Churches represent a Theology of Decolonization. It is defined as a scientific enterprise of which the main purpose is the liberation of the Wretched of the Third World from spiritual-socio-politico-economic colonialism, imperialism, and neo-colonialism. As a radical call for a new creation, this Theology of Decolonization addresses itself primarily to the situation of the oppressed, and provides some means for their liberation from the white man's exploitation of man by the inhuman. Moreover, Theology of Decolonization seeks for a God and a Jesus who can respond to the cry of the oppressed and liberating them from spiritual imperialism, psychological terrorism, intellectual atrocities, and academic genocide which the white establishment has inflicted upon the oppressed for more than 529 years. Theology of Liberation in Latin America is built along the same line. That the two will link up through the magnetic pool of the "Salvation Today" principle under the umbrella 50

of the World Council of Churches is only a matter of time. They have one thing in common, primary emphasis on the horizontal dimension without the same due emphasis on the vertical dimension. Observable Similarities While African Theology is distinct from the foregoing systems of theology, it has some striking similarities to them. One major similarity is the assertion of Negritude or African personality. The advocates are straining every nerve to "purify" Christianity from its Western association. The scriptural emphasis on individual salvation does not appeal to the proponents of Black and African Theology. Cleage asserts: In the Old Testament and in the Synoptic Gospels, God is concerned with a people, not with individuals. Yet, the slave Christianity that we were taught told us that God is concerned with each individual. . . . The group concept is historic Christianity. Individualism is slave Christianity.7 Mbiti places a similar emphasis in interpreting the belief of Africans: Counting people and livestock is forbidden in many African societies partly for fear that misfortune would befall those who are numbered, and partly, perhaps, because people are not individuals but corporate members of society which cannot be defined numerically.8 This emphasis on corporate personality as opposed to individual personality, and the deliberate denial of a both/and principle, is the basis of societal rather than individual sin. Not only revelation, but salvation too becomes a community affair, and the matter of personal faith in Christ is played down. African Theology seeks for identity of the African. In order to do this, the advocates exalt African culture, religion, and philosophy beyond proportion. Christianity cannot claim a monopoly of revelation or salvation, some claim, though it may be glibly referred to as being unique. A survey of leading exponents of African Theology will bring out some of these concepts. 51

1

Albert, B. Cleage, Jr., The Black Messiah (New York: Sheed and Word, 1969), p. 111. 2 Major J. Jones, Black Awareness (New York: Abingdon Press, 1971), p. 13. 3 Cleage, The Black Messiah, p. 8. 4 McVeigh, "Sources for an African Christian Theology," p. 2 5 Dibinga Wa Said, "An African Theology of Decolonization," Harvard Theological Review, LXIV (October, 1971), 501-24. 6 Wa Said, "African Theology," p. 518. 7 Cleage, The Black Messiah, p. 43. 8 Mbiti, African Religions and Philosophy, p. 56.

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"AFRICAN THEOLOGY:" DESCRIBED AND REJECTED Origin of the Concept The formulation of the term African Theology is fairly new. Unanimity in regard to the right terminology escapes proponents of the concept. Professor J.S. Mbiti, probably the greatest exponent of African Theology, is not sure that the term can be defined. He writes: African Theology, as it now begins to be called, is increasingly being discussed .... It is all too easy to use the phrase "African Theology," but to state what that means, or even to show its real nature, is an entirely different issue.1 Dr. J.K. Agbeti, Head of the Department of Religious Studies at the University of Cape Coast, Ghana, has brought out the true nature of African Theology, at least as his circle of scholars would understand it. It is a reactionary theology, quite similar to the Theology of Decolonization which is an amalgam of Black Theology and Ethiopianist Theology. Agbeti expresses the negative background of African Theology: It seems to me that it is not religion or Christianity per se that people tend to oppose in Africa but the 53

foreigness of the Christian approach to evangelism and vital national issues. It is the imposition of western culture in the garb of the Gospel that people react against. It is the interpretation of the Bible by the standard of the western social and cultural yardstick, without reference to the indigenous African spiritual heritage and social norms, that stings some African politicians, Christians and theologians.2 Agbeti draws a sharp distinction between African Theology and Christian Theology. The idea of "African Theology" seems to have been confused with the idea of "Christian Theology" as it may be expressed by African Theologians using African thought forms. Thus it is my intention in this article to show that "African Theology" is distinct from Christian Theology as it may be expressed by African theologians using African thought forms .... Thus we may think of different kinds of theologies, e.g. Christian Theology, Islamic Theology, Old Testament Theology, Hindu Theology, African Theology, etc. Consequently when we talk about "African Theology" we should mean the interpretation of the pre-Christian and pre-Moslem African people's experience of God.2 According to Agbeti, African Theology is the expression of what African religions have been saying. It presupposes the validity of God's direct revelation to the worshipper of African religions. As a matter of fact, "the traditional African has a living experience of God quite distinct from the Christian experience of God."2 Salvation, apparently, is possible to African religions unless the term "living experience" is given a different connotation by Agbeti. Agbeti holds that the material for African Theology is not primarily the Bible. Just as one has to go to the Old Testament itself for material on Old Testament Theology, so Agbeti places the sources of material for African Theology in Africa and its traditional religions. The Bible will then be used only to support what is already found in the traditional religions. Agbeti affirms: Materials about African religion are being collected and collated regionally. From these regional sources, could grow a religion which could be truly called 54

African Religion. It will be from this source that an "African Theology" may be developed, a theology which will critically systematize the traditional African experience of God, of God and his relation with man, of Man and his relation with God, of the Spiritual universe, of Sin, etc.2 Agbeti's description of African Theology should better be called the Theology of African Traditional Religions. His basic concern is to discover what the traditional religions are saying and to wed these pre-Christian, pre-Muslim religions with contemporary faith in the Continent. African Theology to him, therefore, is an attempt to synthesize Christianity with African traditional religions. P. Turner Definition Philip Turner, formerly of Makcrere University rightly criticizes, "The phrase, 'An African Theology,' is much in evidence these days, but one cannot escape the impression that neither 'African’ nor 'Theology’ are used with great precision.” Turner's worthy evaluation of the phrase may seem harsh, but that is what a conscientious reader of the proponents of African Theology understands. Turner evaluates: It does not seem to help much to speak of "African Theology." The term is viewed with suspicion because the interest in traditional religion associated with it calls up in the minds of many a return to paganism. . . . The phrase "an African theology" has about it, therefore, the quality of a slogan of vindication. It refers first to the attempt to find points of similarity between Christian notions and those drawn from the traditional religions of Africa. Second, it refers to the hope that the systematic theology expressed in the language and concepts of traditional religion and culture, may one day be written. . . . The phrase implies in its popular usage an attempt to amalgamate elements of Christian and elements of traditional belief. 3 This is the African Theology that is hailed by men both within and outside the Continent. It is a funeral march of Biblical Christianity and a heralding of syncretism and universalism. It has for its funeral directors the undisceming theologians who fail to see the spiritual issues at stake because of their unguided enthusiasm for projecting African personal55

ity. McVeigh enumerates and compares some champions of African Theology, "Here men like Mbiti, Idowu, Sawyerr and others play their role. They exercise a function for Africa equivalent to that of Barth, Tillich, Niebuhr and Rahner in Europe and North America."4 We shall deal with only two who have made much contribution in writing: Professor John S. Mbiti, a former Head of the Department of Religions and Philosophy, Makerere University now the Director of Ecumenical Institute at Boise near Geneva; Professor E. Bolaji Idowu, Head of the Department of Religious Studies at the University of Ibadan, Nigeria. Dr. J.S. Mbiti Dr. John Mbiti has written three major books to date: African Religions and Philosophy, Concepts of God in Africa, and New Testament Eschatology in an African Background. A prolific writer, he has also contributed numerous articles in other books and journals. Most of his writings concern the basic philosophy of African Theology. The basic premise seems to be the presupposition that African traditional religions are a well-organized system. It is assumed that the animist in Africa has not only known God truly, but that he has worshipped Him. Admittedly, Mbiti does not concede to the possibility of salvation in traditional religions. He holds the view of salvation for all men on a different ground. Mbiti brings the idea of African personality into religion. Culture and religion, sociology and politics, all merge into one stream. Mbiti says: "The ideological claim of Negritude, African Personality and African Socialism, is similarly oriented to the Zamani roots which, as we have shown, are profoundly religious."5 Mbiti apparently does not see that this contradicts his other statement "if African Theology starts with, or concentrates upon, anthropology, it loses its perspectives and can no longer be regarded as Theology."6 Mbiti's intellectual acumen cannot be disputed. He may justifiably be called the "father of African Theology," but his works have many apparent contradictions. In African Religions and Philosophy, he says, "It is open to a great deal of criticism, and the theory 'of vital force' cannot be applied to other African peoples with whose life and ideas I am familiar."7 A few pages later he turns around to say, "In addition to the five categories, there seems to be a force, power or energy permeating the whole universe."8 While 56

Africans, according to Mbiti, "set their minds not on future things, but chiefly on what has taken place,"9 the same Africans, Mbiti has observed, have a concept of the family which also "includes the unborn members who are still in the loins of the living. They are the buds of hope and expectation, and each family makes sure that its own existence is not extinguished."10 But contradiction is not the worst problem of Mbiti's theology. It is his universalism that poses a threat to Biblical Christianity in Africa. His great enthusiasm in "Africanizing" Christianity, while done in good faith, poses a threat to "the faith which was once for all delivered to the saints" (Jude 3). Although Mbiti claims that "the uniqueness of Christianity is in Jesus Christ,"11 this unique faith is subjected to scrutiny by the mighty power of African traditional religions. He writes: In other words, by coming to Africa, Christianity lends itself to be judged by traditional religiosity, to find out whether or not it measures up to the religiosity which in effect it claims to have and disseminate.12 In a neo-orthodox fashion Mbiti hides his universalism by employing conservative evangelical language. Neo-orthodox theology uses orthodox language but attaches a new meaning to the words. The Bible, for instance, may be said to be infallible but that does not rule out the possibility of errors in it. Karl Barth is the father of neo-orthodoxy. Philosophy of Time Dr. Mbiti builds his theology almost entirely around what he claims to be the African concept of time. He describes the concept: The most significant factor is that Time is considered as a two-dimensional phenomenon; with a long "past"; and a dynamic "present." The "future" as we know it in the linear conception of Time is virtually non-existent in Akamba thinking. My findings from other African peoples have not yielded a radical difference.13 The main point Mbiti makes out of this interpretation of his data is that the Akamba people, and other African people, have failed to comprehend the gospel message. Eschatology 57

has not made sense to them. So now he sets forth the epochmaking key in order to help Africans get the message. He states: My approach in this book is to treat religion as an ontological phenomenon, with the concept of time as the key to reaching some understanding of African religions and philosophy. I do not pretend that the notion of time explains everything, but I am convinced that it adds to our understanding of the subject, and if that much is achieved, these efforts will have been more than adequately rewarded.14 Through this new effort, Mbiti hopes to deal with the great "tragedy" that has been caused through missionaries' efforts. He describes the "tragedy": This, among other things, has resulted in the tragedy of establishing since the missionary expansion of the nineteenth century only a very superficial type of Christianity on African soil. Although Islam has generally accommodated itself culturally more readily than western Christianity, it also is professed only superficially in areas where it has recently won converts. Neither faith has yet penetrated deeply into the religious world of traditional African life; and while this is so, "conversion" to Christianity or Islam must be taken only in a relative sense.15 Mbiti has tried to convince his readers into believing that the Christian message has not yet been preached in Africa. But it is extremely hard to reconcile his claim of fantastic figures of Akamba Christians and the view that the gospel message has not even been preached. He estimates that there are about three hundred thousand Akamba Christians, and that "this means that about thirty percent of the population may be considered "Christian" in the broad sense of that term."16 Is it true and fair to call all these three hundred thousand Christians superficial? Is the success of the gospel ministry based entirely on the messenger's knowledge of culture? Is there no room at all for the working of the Holy Spirit? In any case, how truly African is Mbiti's concept of time? To that I now turn. The reason why Mbiti makes the concept of time the heart of his theology comes out in his Ph.D. dissertation, later published under the title New Testament Eschatology in an 58

African Background, His syllogism seems to be this: the Akamba people, as well as other African people, cannot conceive the distant future; they do not have a linear concept of time, which is the European way of thinking. Rather, the African concept of time is circular, that is, an endless round circle of events. They cannot conceive a future end of the world. Moreover, Mbiti states that the New Testament supports the circular concept. He writes: Obviously we cannot get away from this threefold dimension, but the New Testament does not subject itself exclusively to a linear three dimensional Concept of Time. From the Akamba (or African) side we have seen that a two dimensional concept of Time is equally valid; and that many of the traditional concepts and religious practices are governed by that twofold dimension. What then becomes of Christian Eschatology?17 Mbiti's thesis is that both Africans and the New Testament do not basically conceive of time as past, present, and future. Only the western mind has invented three dimensional time. Christian eschatology which claims that world history has a beginning and is moving forward toward a climactic end is Western and erroneous, according to Mbiti. This is the type of western Christianity that African Theology must "demythologize" or do away with. Mbiti's eschatology will be examined in detail later. His basic premise that Africans cannot conceive of a distant future will now be examined. John Mbiti's strength turns out to be the source of his weakness. He sets out to defend African Theology by taking African peoples as one in their thinking and reasoning, despite the fact that "there are about one thousand African peoples (tribes), and each has its own religious system."18 Although Mbiti sets out to deal with the Akamba people in his New Testament Eschatology in an African Background, he ends up talking about African people as a unit. He states the area: But it is a selective investigation in that it focuses upon the Akamba people on the one hand, and certain aspects of New Testament Eschatology on the other hand. This makes it possible for us to examine the situation in some depth. Where relevant, reference is made to other African societies by way of comparison in order to draw some conclusions which 59

are both specific (for the Akamba situation) and general (for other areas of Africa).19 In examining the book one cannot help but note that very little of the Akamba situation is not "relevant" elsewhere in Africa according to the author. Mbiti uses the expressions "African societies," "other African peoples," and such like at least 45 times in the book which has only 191 content pages. It is, therefore, conclusive that Mbiti wants his readers to know that Africans think of time the way he propounds it. Mbiti's extensive research into the linguistic and philosophical concepts of Akamba and Gikuyu in East Africa is commendable. But it must be noted that it is John Mbiti who gives the interpretation and theological implications of the facts collected. Furthermore, he is a child of his age totally immersed in western education and thought patterns. His further limitation comes from the fact that he was born and brought up in a Christian home. Thus he is not able to understand the background of African traditional religion as well as one who has been raised in a thoroughly traditional way. Again, in the area of time, inconsistency does not seem to bother Mbiti. According to his table: "Analysis of African Concept of Time," the farthest into the future the African can articulate is two to six months.20 He actually says, "Beyond a few months from now, as we have seen, the African concept of time is silent and indifferent." In the next paragraph Mbiti arbitrarily extends it to two years: Therefore if the event is remote, say beyond two years from now (tense number 4), then it cannot be conceived, it cannot be spoken of and the languages themselves have no verb tenses to cover that distant "future" dimension of time.21 Continuing his inconsistency, Mbiti says, "There is virtually no future dimension of Time, beyond a few years at most."22 Thus the "people cannot articulate what is in the distant future; they cannot speak about it and cannot, therefore, form myths about it."23 But they can think of two months, six months, two years, and a few years. In fact, the Akamba people perform the "kumithya," that is, the initiation ceremony when a child is 15, and this is anticipated at the child's birth.24 The African who cannot conceive the future is yet able to plan the marriage of an unborn baby! Mbiti himself writes: 60

African concept of the family also includes the unborn members who are still in the loins of the living. They are the buds of hope and expectation, and each family makes sure that its own existence is not extinguished. . . . For that reason, African parents are anxious to see that their children find husbands and wives, otherwise failure to do so means in effect the death of the unborn and a diminishing of the family as a whole.25 According to him, the African cannot conceive the future, and yet he can call God "the everlasting one of the forest." At death, Africans "do not say to the living-dead: 'please sit down and wait for food to be prepared'; nor would they bid farewell with the words: 'Greet so-and-so in the spirit world..'."26 As opposed to what he has so asserted, Mbiti then says, "And the whole community, including cattle, joins in 'sending off’ the member who leaves for the next world."27 With so many inconsistencies, how can Mbiti's readers accept his view that Africans can think only in terms of "Sasa" and "Zamani," which are Swahili words for a distant past and a dynamic present? The Africans, including the Akamba people, may not have a clear understanding of the future, but that does not mean they cannot conceive of the future. Several African theologians do not share Mbiti's assessment of African concept of time. A Harvard Ph.D. graduate in anthropology. Earnest Balintuma Kalibala, strongly rejected the notion that Africans cannot conceive of the future. When I asked if Buganda of Uganda are among the "other African societies" who share this supposed Akamba belief, Kalibala replied, "This is absurd. The African theologian who believes that kind of thing is following what Europeans have taught him. He has not been home to find out things for himself." He then added, "We absolutely believe in the future. We even believe in a future resurrection. This is demonstrated by burial ceremonies and the contact we maintain with the spirits of the dead."28 Kalibala's evidence may be too optimistic as he is a strong nationalist. But other scholars dissociate themselves from Mbiti. Dr. Anatoli Tibaryehinda Balyesiima-Byaruhanga-Akiiki ki, a former student of Mbiti's and now a lecturer in the Department of Religious Studies and Philosophy at Makerere University stated: 61

The people here believe firmly that there is life after death. For example, the tomb of Buganda going back to 1814, is guarded by the wives, of the kings buried there. Our people firmly believe in the future. Mbiti's claim of absence of future thought can be limited only to the Akamba people. 29 Dr. A. Lugira, the deputy head of the same department at Makerere, also dissociates the belief of his people from the two-dimensional time philosophy. He says, Professor Mbiti is giving his own opinion; it is academic. His basis is Akamba, and that should be limited there. My people, Buganda, do have a future concept of time. "30 As indicated in chapter three, Jaba people do not only believe in the future, they also have myths about the future. The pithy saying that "when you die your grave will burn with fire if you are naughty now" is indicative of future belief. That there will be a ladder leading on to heaven for the good people who will dance there is a myth for the future. While the "Sasa" and "Zamani" concepts are stronger than the future concept, this does not mean that African peoples do not think of the distant future. Linguistically, Jaba people have terms depicting future days, months, and years. In a matter of months, the future is indicated by the season. For example, six months from the present dry season will be referred to as the rainy season, and vice versa, or if it is harvest time now, the next season will be farming season. If it is next year, they say "mek tson." After one year they describe the next two years and beyond as "mek tson kokong," then "mek tson kokong kokong," that is, the "next, next year," or the "next, next, next year." The same system of counting is used for the past year. The past few months are indicated by the season. Then last year is "lisah." If they mean the last two years they say "lisah kokong." To extend it beyond two years to the time unlimited is "lisah kokong kokong." Just as they believe in and describe the past, so they also do the future. In the use of numbers relating to the future, some tribes are limited to only a few figures. Jaba, for example, can count only up to twelve digits. Any figure larger than twelve is expressed as a multiple of twelve. The Urhobo of Mid Western State of Nigeria can count only up to "ogbon" or thirty. From there on the figures are multiplied by twenty. So it is difficult for them to be specific in the number of years 62

to come or those that have passed. But there are also tribes that count up to a thousand. In the Hausa language they have “dubu,” which is "one thousand." In Yoruba they count to “egberun" or one thousand and then count in multiple numbers of two from there on. In Ibo, they do the same after reaching one thousand. All these peoples can count so many years into the future by the numerals they recite. From the African point of view, a belief in the future is an attested fact. The denial of a linear concept of time is a very questionable proposition. African strong belief in creation is itself indicative of their belief in linear time. Mbiti affirms the fact and nature of African belief in creation: Over the whole of Africa creation is the most widely acknowledged work of God. This concept is expressed through saying that God created all things, through giving Him the name Creator (or Moulder, or Maker).31 Mbiti's claim that a linear concept of time is exclusively Western cannot be sustained. A belief in creation necessarily makes time linear. If Africans believe that there was a time when the world was not, as indicated in the myths of creation and the separation of the earth from the sky, they are thinking in a linear pattern. If there was a beginning in the past, it is conceivable that there will be an end in the future. Only a belief in the eternity of matter will make a "cyclic" time necessary. Challinder Allen explains: Cycle denotes neither beginning nor end in either space or clock-time; a perpetual continuity that has been a continuance for billions of years and no doubt will be a continuance for ages in the future. To examine its course one must select arbitrarily some place and moment as a first point of examination and continue from that place-moment. Remember the ancient query about the chicken and the egg.32 This is the logical view of cyclic time which Mbiti fails to observe. Mbiti's concept of time is illogical since the Africans believe in creation. His emphasis on the present appears to follow the future dimension of the religious hope of Israel into the present as held by some Western theologians. Walther Eichrodt writes, "This bending back of the eschatological hope on to a reality already potentially given in the present stands out even more clearly in its association with the monarchy."33 63

Eichrodt, however, later admits a future goal of history when he says: In the last resort it rested not on the empirical king and his pretentions to power, but on the saving activity of the covenant God, which even in the days before the monarchy had convinced men that there was an ultimate goal to history.34 John R. Wilch quotes R.B.Y. Scott, another Western theologian, who says, "Time contains the total experience. Past and future are extensions of the present, and (so to speak) are present in the present."35 Mbiti's concept of potential and actual time seems very much to be an echo of what the foregoing theologians have said, and they are not Africans! Both Mbiti and other liberal theologians from the West base their views on their understanding of the Old Testament with the eyes of higher critics. It is more accurate to call Mbiti's view of time a Western liberal concept of time rather than African. There is much emphasis of here and now in African concept. But that does not rule out a concept of distant future. It is also a fact that the concept of future is not clear-cut. There is a definite limitation on counting past. Concepts of incarnation, transmigration of soul, and resurrection run into each other. They lack clarification. But this lack of clarity is not peculiarly African. It is a human dilemma which can be solved only by Him who says, "I am the resurrection and the Life; he who believes in Me shall live even if he dies" (John 11:25). It is rather too simplistic to say, "As far as our evidence goes, African peoples do not expect any form of individual or collective resurrection after death. "36 In the same context Mbiti talks of "many myths, legends and stories which speak about human resurrection."36 If they can talk of it in regard to the past it should spring no surprise if they think of the future. After all, Mbiti's sources are by no means exhaustive. Time in Biblical Perspective In order to support his thesis of "a fulfilled eschatology" or that "the cross, a once-for-all event marks the evil Age and the beginning of the Age to Come," Mbiti looks for support from the Scriptures as he does from the African concept of time.37 He claims that the Old and New Testaments give no 64

support to the "Western" concept of linear time, which calls for a climactic end of history in the future. By way of digression, Mbiti indicates that the Old Testament has a "cyclic" view of time in Ecclesiastes 1:4-11; 3:1-8, 15. He quotes J. Marsh approvingly, "Old Testament Jews were more concerned with the content than the chronology of Time". Mbiti then concludes, "On this particular point we come close to African notions of Time in which the actual event is far more important than its chronology as such".37 It is true that the Old Testament places more importance on the actual event than it does on the time, but this is not exclusively so. The time factor is absolutely important. They had a linear concept of time—past, present, and future. The evidence Mbiti draws from Ecclesiastes is not conclusive. The same book exhorts man to fear God and do right "because God will bring every act to judgment, everything which is hidden, whether it is good or evil" (Eccl. 12:14). The prophets were evidently conscious of the God of Abraham, Isaac and Jacob. Yahweh was truly a present Help (Psa. 46:1). But He was also a God of the future. In fact, because of the future events, the past seems so insignificant. Isaiah admonishes, "Do not call to mind the former things, or ponder things of the past. Behold I will do something new, now it will spring forth; will you not be aware of it? I will even make a roadway in the wilderness, rivers in the desert" (Isa. 43:18,19). The great ebed-Yahweh (the Servant of Yahweh) poems are futuristic (Isa. 42:1-9; 49:1-6; 50:4-11; 52:13-53). They predict not only the first advent of the Messiah at which He will suffer, but also His glorious return with joy which is also a future reality. "His soul's anguish over, he shall see the light and be content. By his sufferings shall my servant justify many, taking their faults on himself" (Isa. 53:11, Jerusalem Bible). I do not share in the contemptuous spirit with which Vriezen quotes the future element of the prophetic utterance and its transmission to the New Testament. But the essence of his view supports the argument for the linear concept of time in the Old Testament. Vriezen writes: Many attempts have been made to explain the expectations of the prophet of the exile from the fact that he was a poet, but his pathos is not merely that of the poet but especially that of the visionary who sees the 65

birth of a new world. This must certainly have been the reason why Israel, but most clearly early Christianity, reverted to the message of Deutero-Isaia again and again, as is evident from the Gospel according to St. John and the Epistles of Paul.38 Even Eichrodt, despite his emphasis on the present aspect of theology in the Old Testament, sees a definite climactic end time. He is cited by Wilch: Man's position for decision looks back to the past as well as forward to the future. Although the "kairoi" of God's acts of revelation are inwardly bound together into a salvation history without being identified with the general sequence, they may nevertheless be given a place in the "time-line". It is within history that God is at work. At each point of the "time-line, it is present with his call for decision—the opportunity to prepare for his impending salvation.39 The epoch in successive linear time will have a dramatic end. That time is yet in the future. Wilch rightly observes, "The generally accepted recognition of definite places in time for various events is also the presupposition for recognizing the differences between the temporal past, present and future."40 Mbiti's claim of "cyclic" time in the Old Testament cannot be sustained. His overemphasis on the content rather than chronology is inconclusive. The hope of the suffering Messiah cannot be fitted into a "Sasa" and "Zamani" philosophy. It was a prophecy of a distant future event, some aspects of which are still yet to be fulfilled. It is in the New Testament that Mbiti further seeks to find the support for his past-present philosophy. But a closer look will show that a dramatic future event was envisaged both by the Lord and His followers. Mbiti dogmatically asserts: The question of Time is not a major concern of the Bible. ... It seems as if the characteristically western notion of time with a threefold linear dimension has so deeply and subconsciously governed our understanding of New Testament Eschatology that we presumably have a distorted or exaggerated picture of the subject.41 He then goes on to reduce many important futuristic aspects of the New Testament to the event of the Cross. 66

He summarizes: "Time is an important factor in any consideration of Eschatology, but a linear understanding of Time is not necessarily the emphasis of the New Testament."42 The inconsistency of these statements may be noted. "The question of Time is not a major concern of the Bible," and "Time is an important factor in any consideration of Eschatology." If time is an important factor in Eschatology, how can one say that Time is not a major concern of the Bible? At least one-fourth of the Bible was a prophecy about the future at the time of its declaration. Future time is absolutely important in the Bible. Mbiti's primary concern of Time as past and present is the big thrust in his African Religions and Philosophy. It is his New Testament Eschatology in an African Background that shows the direction of his philosophy. 1

John S. Mbiti, New Testament Eschatology in an African Background (London; Oxford Unviersity Press, 1971), p. 185. 2 J.K. Agbeti, "African Theology: What It Is," Presence (Nairobi, Kenya; Afropress, Ltd., 1972), V, 3. 3 Philip Turner, "The Wisdom of the Fathers and the Gospel of Christ: Some Notes on Christian Adaptation in Africa," Journal of Religion in Africa (5th ed.; Leiden: E.J. Brill, 1971), IV, 55. 4 McVeigh, "Sources for an African Christian Theology," p. 3. 5 Mbiti, African Religions and Philosophy, p. 272 6 Mbiti, New Testament Eschatology, p. 186. 7 Mbiti, African Religions and Philosophy, p. 10. 8 Ibid., p. 16. 9 Ibid., p. 17. 10 Ibid., p. 107. 11 Ibid., p. 277. 12 Donald McGavran, ed.. Crucial Issues in Missions Tomorrow (Chicago: Moody Press, 1972), p. 147. 13 Mbiti, New Testament Eschatology, p. 24. 14 Mbiti, African Religions and Philosophy, p. 14. 15 Ibid., 15. 16 David Barrett, ed., African Initiatives in Religion (Nairobi: East 67

African Publishing House, 1971), p. 4. Mbiti, New Testament Eschatology, p; 182. 18 Mbiti, African Religions and Philosophy, p. 18. 19 Mbiti, New Testament Eschatology, p. 1. 20 Mbiti, African Religions and Philosophy, p. 18. 21 Ibid., p. 22. 22 Mbiti, New Testament Eschatology, p. 30. 23 Ibid., p. 27. 24 Ibid., p. 94. 25 Mbiti, African Religions and Philosophy, p. 106. 26 Ibid., p. 35. 27 Ibid., p. 84. 28 Ernest Balintuma Kalibala, private interview, Kampala, Uganda, January 21, 1973. 29 Anatoli Tibaryehinda Balyesiima-Byaruhanga-Akiiki, private interview, Kampala , Uganda, January 22, 1973. 30 A. Lugira, private interview, Kampala, Uganda, January 22,1973. 31 Mbiti, African Religions and Philosophy, p. 39. 32 Challinder Allen, The Tyranny of Time (New York: Philosophical Library, 1947), p. 233. 33 Walther Eichrodt, Theology of the Old Testament, trarns, by J.A. Baker (2 vols.: Philadelphia: Westminster Press, 1967), 1, 476. 34 Ibid., 478. 35 John R. Wilch, Time and Event (Leiden, Netherlands: E.J. Brill, 1969), p. 6. 36 John S. Mbiti, Concepts of God in Africa (New York: Praeger Publishers, 1970), p. 265. 37 Mbiti, New Testament Eschatology, p. 32. 38 Th. 0. Vriezen, An Outline of Old Testament Theology (Newton, Mass.: Charles T. Branford, 1970), p. 451. 39 Wilch, Time and Event, p. 10. 40 Ibid., p. 170. 41 Mbiti, New Testament Eschatology, p. 38. 42 Ibid., p. 49.

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"CONCEPTS OF GOD IN AFRICA:" PROBLEMS OF INTERPRETATION An Anthropological Study Using his journalistic sense of humor, Mr. Odhiambo W. Okite, a former correspondent of Christianity Today, reviews Mbiti's book in these words: It (Makerere University) still uses Western terminology, and Dr. Mbiti's Concepts of God in Africa reads like a massive research project of St. Anselm's, intended to prove that even for Africa, God is that than which nothing greater can be conceived. 1 After reading the book. Concepts of God in Africa, one cannot but wonder what missionaries came to do in Africa. The book may rightly be called A Systematic Theology of African Traditional Religions, for these religions furnish the only source of information of his theology. The Bible becomes almost superfluous in the face of such a comprehensive work. African understanding of God seems to be complete and does not need any further light from elsewhere. African Religions appear so systematic. The purpose for such a noble effort is described: Concepts of God in Africa is intended for use by students in universities, colleges, theological seminaries, senior secondary schools, and other institutions 69

of higher learning as well as by readers who have attained any of these levels of education.2 Mbiti does not feel that African traditional beliefs should be wiped out. He says: Traditional religions neither send missionaries nor make proselytes; their strength lies in being fully integrated in all departments of human existence. As such, they cannot and need not be completely wiped out, so long as those who follow them are alive.3 In advocating that non-Christian beliefs be left to exist, Mbiti gives the impression that both Christianity and non-Christian religions are valuable and deserve co-existing. The Apostle Paul declares, "And for anyone who is in Christ, there is a new creation; the old creation has gone, and now the new one is here" (2 Cor. 5:17, Jerusalem Bible). He was able to say this only because he firmly believed that even the most religious person was considered dead and without God; this included Saul of Tarsus before the experience on Damascus road. Paul further says: Time was when you were dead in your sins, and wickedness, when you followed the evil ways of this present age, when you obeyed the commander of the spiritual powers of the air, the spirit now at work among God's rebel subjects. We too were once of their number: We all lived our lives in sensuality, and obeyed the promptings of our own instincts and notions. In our natural condition, we like the rest, lay under the dreadful judgment of God (Eph. 2:1-3, New English Bible). It is impossible for a person with Paul's conviction to see no need of scrapping the non-Christian beliefs. From the outset the presupposition of Mbiti is clear. He has assumed the full revelation of God and the worship of that God through African traditional religions. One gains that impression from this interpretation of his data from 270 peoples (tribes) of Africa. Mbiti's pioneering work in this area is a masterpiece. Okite rightly observes, "In Concepts of God, he succeeds magnificently in translating a mass of anthropological information on 300 African tribes into theological terms." It is a brute fact that Mbiti has "translated" a whole lot of anthropological propositions. Some dubious concepts have been 70

given clearer description in Christian theological terms. The rationale behind all this is to convince the world that the African has always known and worshipped the true God, and is based upon "the assumption that many items in African traditional life, ideas and practices can and have to be taken as praeparatio evangelica."4 Mbiti's presupposition inevitably affects his interpretation of his data. Just a few instances are sufficient to show that Mbiti gives his interpretation when there is lack of clarity in some African beliefs. But let me first cite some preliminary problems. Problems of Research Three problems regarding sources, concepts, and interpretation of Mbiti's data may be noted. 1. Regarding sources, Mbiti's massive information about the "One Supreme God" asserts that Africans clearly know Him. First of all, it is not very easy to interpret the concept some people have without knowing the full context. It requires a considerable length of time with adequate knowledge of the language and culture of a people to be able fully to appreciate their concept. For Mbiti to cover 270 tribes in less than a year and know their concepts of God sufficiently is a little too ambitious. It is admirable that he has access to "two hundred authors and students," but he quickly adds "and one cannot pretend that it is in every respect accurate.''5 This weakness may be demonstrated from the reference to Kagoro having a divinity of cattle.6 I happen to know that Kagoro people of Nigeria do not raise cattle, let alone have a divinity of cattle (unless the author has in mind a different Kagoro tribe). Until recently, only Fulani and a few other tribes in the Northern State of Nigeria kept cattle. So Mbiti's data must be taken with caution. 2. Regarding concept, another problem in Mbiti's presentation is the absence of hardly any reference to evil attributed to God in African traditional religions. Every thought about God seems to be pure. Even the medicine men, Mbiti observes, "are generally given bad publicity by foreign writers who simply harp on their preconceived notions, which do not match the facts. The medicine-men are the greatest friends of African societies, and each community has one or more of them."7 It is true that medicine men provide some genuine herbs for the cure of diseases. But to 71

deny that many, if not most, are a menace to the society is not being realistic. Here is a sample of how medicine men split homes and societies. The mother of a sick child went to consult a medicine man. The "doctor" diagnosed the case of the sick without seeing him. He then told the mother that her mother-in-law was a wizard, and was going to snatch away the child. The mother went home and reported the case to her husband. Should he listen to the "doctor" or trust his loving mother? A series of family councils were held. The child finally passed away. Animosity grew in the family and culminated in divorce. The husband was left with a mother who "ate" his child and caused his wife to leave him. Is this the benefit the doctor brings to society? Other medicine men are ring leaders in secret societies which have become a menace in Nigeria. Some of them have been banned by the government. 3. Regarding interpretation, Mbiti's interpretation of his data is the third problem. The table of contents looks like any standard work of systematic theology.8 In a very few cases does Mbiti not find confirmation of African belief in God as outlined in the content. He sustains these beliefs without any reference to the special revelation of God. A few examples will suffice to show how Mbiti labours hard to give Christian interpretations to the concept of the traditional religious person. The Karanga people speak of God in terms of "the great pool, contemporary of everything." This is not unusual of people confusing the Creator with the creation. Israel in the eighth century B.C. confused Yahweh with a god of fertility. They thought that Baal gave them the harvest. Hosea did not rationalize their idolatry. Rather the Lord speaking through His Servant declared, "For she does not know that it was I who gave her the grain, the new wine, and the oil, and lavished on her silver and gold, which they used for Baal" (Hos. 2:8). Instead of declaring the same message, Mbiti interprets: Rain is the immediate reference here, but the metaphor contains also the idea that God's presence, like water, is to be found everywhere. Life itself is an indication of God's omnipresence "bringing forth the shoot" or supplying "rain to mankind." The name "Great Pool" is suggested by the annual flooding of the Zambezi and its tributaries and other rivers in the region where the Karanga live. 9 72

In a similar manner, the apparent evidence that many traditional groups put God far away from the realm of daily life is transmuted into an intrinsic attribute of transcendence. Mbiti states: His beginning is unknown, his dwelling place is unknown; what he looks like is unknown; how he carries out his work is unknown; and in every aspect of his nature or being, he is utterly the Unexplainable. It is perhaps for this reason, that many African peoples have only a few phrases and words that describe the fact of God's existence and beyond that they readily admit that they do not know much about him.10 These so many "unknown" propositions constitute Mbiti's view that "God's transcendence is considered in terms of man's explanation or understanding of God."10 Mbiti further "clarifies" Lugbara's theology: Accordingly, the people think of God as transcendent (Adro). As we have already mentioned in the previous section, in his transcendent aspect God is thought to be creative and "good". But in his immanent aspect, he is considered "bad" and "dangerous". People think of him anthropomorphically, believing that as Adro he comes into direct contact with his creatures on earth, and lives temporarily in the rivers, large trees, thickets and mountains. 11 What the Apostle Paul describes as the worship and service of creation rather than the Creator (Rom. 1:25), is made an attribute of immanence by Mbiti. The apparent pantheism of the Lango people becomes an immanent aspect of God.12 That the Shona describe God as "the One who can turn things upside-down" is explained in Mbiti's words as, "This means that he can change things, but is himself the unchangeable, the immutable".13 As to how he arrives at this conclusion, Mbiti does not say. The Ila apparently have the same confusion about the relationship of God and the sun as Jaba people do. But this confusion is interpreted by Mbiti. He states: The Ila associate sunshine with God so intimately that when the weather becomes very hot, they say that "God is much too hot, let it be over-clouded!" 73

Sunshine, light, and heat are all manifestation of God's presence and providence.14 What appears to be nature worship Mbiti interprets as symbolism. He says: Trees mentioned in the previous sub-section certainly symbolize the presence of God in his relationship to man's worship. In addition there are other associations of God with trees.15 Harry Sawyerr is rather more realistic. He observes, "The trees and stones are therefore properly shrines which the spirits inhabit. . .. Various natural phenomena are also often attributed to spirits of one type or another."16 In a similar manner Sawyerr sharply differs with Mbiti on the idea of worship. He states: But God is, however, never worshipped, except as in the case of the Akan. Instead, we meet a whole array of lesser gods and the long line of ancestral spirits to whom prayers are offered and who are, indeed regarded as the more responsible for the day-to-day factors of life. It is in this context that we have to inquire whether the African does in fact "believe in God."17 Mbiti considers such ministrations to spirits and ancestors as worship to God. He explains: These constitute one of the commonest acts of worship among African peoples. The examples are overwhelmingly many. In some cases, the sacrifice or offering is made to God alone; in others it is to both God, the spirits, and the departed; in others it is only to the spirits and the departed, who are considered intermediaries between God and men.18 For ancestral worship, Mbiti rationalizes it into terms of respect. He declares: Because of this ontological position, the living-dead constitute the largest group of intermediaries in African societies. This explains, to a great extent, the reason why African respect for the departed is so great and the cult connected with the living-dead is so deeply rooted in African life and thought.19 Mbiti summarizes, in optimistic terms, the fact that all Africans worship God: 74

Such then arc the main "official" places of worship among African peoples; They are used mainly for important occasions. Families or individuals turn to God in acts of worship anywhere, without being bound to the feeling that God should be worshipped at a particular place. He is omnipresent and for that reason they worship him at any place, at any time, where and when the need arises. 20 We shall now compare the Biblical view of the pagan worship with Mbiti's optimistic approach. The Psalmist says, "The Lord looks down from heaven on all mankind to sec if any act wisely; if any seek out God. But all arc disloyal, all are rotten to the core; not one does anything good, no not even one" (Psa. 14:2, 3, New English Bible). Isaiah gives his verdict, "All of us like sheep have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of us all to fall on Him" (Isa. 53:6). In order to affirm that every individual in the human race is included in this class of rebels called mankind, Paul quotes the Psalmist and then concludes, "Both Jew and pagan sinned and forfeited God's glory" (Rom. 3:23, Jerusalem Bible). This .step toward universalism may boost somebody's ego but it only deceives the pagan worshipper to think that he is on the right way when he is not. To say that Africans, or anyone else, still have the vestiges of Imago Dei, by virtue of which they arc still aware of the existence of the Supreme Being, is one thing. But to systematize the concepts and fill them up with quality of worship of God "in truth and in spirit" is foreign to Biblical Christianity. 1

Odhiambo W. Okite, "Book Review", Christianity Today, October 23,1970, p. 18. 2 Mbiti, Concepts of God in Africa, p. xiii 3 Ibid., p. xiv. 4 Dickson and Ellingworth, eds., Biblical Revelation, p. 180. 5 Mbiti, Concepts ofOod in Africa, p. xiii. 6 Ibid., p. 117. 7 Ibid., p. 224. 75

8

See Appendix 1 Mbiti, Concepts of God in Africa, p. 5. 10 Ibid., p. 15. 11 Ibid., p. 16. 12 Ibid., p. 17. 13 Ibid., p. 28. 14 Ibid., p. 57. 15 Ibid., p. 112, 16 Harry Sawyerr, God: Ancestor or Creator (Bristol: Western Printing Services, Ltd., 1970). p. 1. 17 Ibid., p. 6. 18 Mbiti, Concepts of God in Africa, p. 179. 19 Ibid., p. 230. 20 Ibid., p.243. 9

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ESCHATOLOGY IN AFRICA: PROBLEMS OF HERMENEUTICS Professor Mbiti's book. New Testament Eschatology in an African Background, is the best presentation of his eschatology. He suggests that Africans have not been able to grasp eschatological teaching because they cannot think of a distant future. Dr. John Wiebe, after visiting about a dozen countries of Africa, reported "Everywhere I went there was a definite interest in the return of our Lord. Practically all the hymns they sang were about the second coming of our Lord."1 I conducted a survey in 1967 in Igbaja, Nigeria, among some 500 college students and discovered that nearly 90 per cent found Christ through a message concerning the second coming of Christ. Would lack of understanding produce such phenomenal results? To soften the issue of the glorious hope of the church is not the spirit of New Testament Christianity. The early church was full of hope for the imminent return of their Lord. They expected Him to come back any time. It is important to observe carefully Mbiti's proposed eschatology for Africa as he presents it in his book. A good deal of his eschatology has been covered already. But certain aspects which definitely underline his universalism will be examined further. Hermeneutics Dr. Charles Ryrie emphasises the importance of hermen77

eutics in the study of theology: Hermeneutics is that science which furnishes the principles of interpretation. These principles guide and govern anybody's system of theology. They ought to be determined before one's theology is systematized, but in practice the reverse is usually true.2 Dr. Bernard Ramm assigns the literal method of interpretation to the Protestant. He then explains: "To interpret literally (in this sense) is nothing more or less than interpreting words and sentences in their normal, usual, customary, proper designation. "3 Only by following the normal, grammatico-historical interpretation would one be free from extreme subjectivism. To follow the allegorical method or to spiritualize normal concepts necessarily leads to subjectivism and preconceived notions. Professor Mbiti, apparently, does not see the need of abiding by the literal interpretation. Instead of taking passages in their normal sense he seeks to find a spiritual sense behind the words used. A few quotes will illustrate Mbiti's extreme spiritualization of what has been the normal understanding of orthodox Christianity: "Gehenna as a state" is partly realized now and is the only ultimate destiny of those who remain beyond the last judgment. Thus, Gehenna is a christological symbol, the negation of incorporation into Christ. .. In the Christian context it is a symbolic imagery and has no independent reality.4 Mbiti also writes: When related to New Testament Eschatology fire is a christological symbol; it saves or it destroys according to one's relationship with Christ . . . the eschatological linear concept of Time. The symbol must be timeless if it is to be effective and to make sense in Christian evangelism and living.5 Speaking of the promised inheritance (Eph. 2:7. Col. 2:3;), he comments: As such He cannot and does not take mankind to any other form of heavenly treasure or reward for in Himself all the riches of God converge and are avail78

able. To put Him in the position of an intermediate Agent amounts to a blatant rejection of His Gospel.6 The eschatological new Jerusalem in the book of Revelation now becomes just "the symbol of perfect fellowship between God and His people (22:3-5)."7 The new heavens and a new earth of 2 Pet. 3; 13 are here with us already according to Mbiti. He explains: Those who abide in Him have reached their permanent home which cannot be eroded by Time and the passing away of the world only removes that which in contrast and by virtue of being in Time, is transient and temporary. ... So in Jesus Christ, we come to our fatherland both now and at the Parousia.8 Mbiti interprets concerning the Messianic Banquet (Luke 22:17); "The Holy Eucharist is nothing less than an appropriation of this Messianic Banquet the sacramental means of spiritual sustenance."9 Regarding heaven, he spiritualizes: The New Testament is explicit that Jesus never promised us a heavenly Utopia, but only His ownself and His own companionship both in Time and beyond, both in space and beyond (cf. John 14:3, Matt. 28:20b, 18:20).10 In his recapitulation, Mbiti pleads; From the examples we have cited, it is evident that the New Testament employs a materialistic language as one of the means of communicating or depicting its eschatological message. This language is, however, employed symbolically and christologically. The language is not the reality but only a vehicle of communicating what otherwise is beyond the dimension of human understanding.10 With this emphasis on symbolic rather than the normal meaning of the Scriptures, Mbiti ends up with a belief of baptismal regeneration. "He who is born anew through Baptism, must grow by nourishing his life through the Eucharist."11 He holds the views of both consubstantiattion12 and transubstantiation13 at the same time. Mbiti also subscribes to the view of purgatory,14 Mbiti does not need to say: "Apart from the Roman Catholic Church in Ukambani, the churches there have missed a great deal of sacramental 79

life."15 His anglo-catholic persuasion is evident through his high view of the sacraments. An early African theologian spiritualized and ended up with universalism: According to both Clement and Origen the process of purification, begun in the life of the sinner on earth, is continued in death. Chastisement is the great cleansing agency and cure for sin. Origen teaches that at death the good enter paradise or a place where they receive further education, and the wicked experience the fire of judgment which, however, is not to be regarded as a permanent punishment, but as a means of purification . . . Both of these Fathers were averse to the doctrine of a millennium, and Origen had a tendency to spiritualize the resurrection.16 Would a present-day spiritualizer be expected to come out differently? Consciously or unconsciously, Mbiti is treading on the foot path of Origen. Mbiti pleads not to be accused of criticising the missionaries. His plea should be taken seriously. His criticism is directed, however, against a line of interpretation of which evangelical missions are a part. The African Inland Mission (A.I.M.) follows the literal, though not literalistic, interpretation. They take the Word of God on its face value. The A.I.M. has simply passed on to the African Inland Church a well established Protestant tradition. The African Inland Church is not as isolated as Mbiti makes it appear to be. He states: In the 1930s they constituted the Africa Inland Church (A.I.C.) composed of African followers of the Mission. This is just a church, without theological, doctrinal, historical, liturgical, or ministerial connections with other bodies of the Church universal.17 While it is true that the A.I.C. has no "Lambeth Conference" to attend, nor Vatican from which to expect pronouncements, it has theological, doctrinal, historical, and ministerial connections with the church universal. The literal interpretation of the Scriptures binds the A.I.C. with such great names as Ezra, Tertullian, Theodore of Mopsuestia, Erasmus, Tyndale, Luther, Calvin, and others. The literal method followed consistently results in the Biblical eschatology presented in the A.I.C. Constitution. It is not a clerical collar that makes the minister. This western tradition is man-made and should not 80

be made a criterion for one's call to the ministry. Mbiti's main criticism of the A.I.C. eschatology is on its futuristic emphasis. He says, "The type of Eschatology so presented is exclusively 'futurist,' as stated in the 'Doctrinal Basis' of the Africa Inland Church."18 Mbiti views eschatology as the total Christian experience. The incarnation marks the beginning of eschatology. There may be a sense in which the future "fruition" may be talked about, but there is no second coming of Christ as such, according to Mbiti. All that is to be is here. That is why the emphasis of the A.I.C. on the future climactic event in the universe is repugnant to him. It is a fact that the A.I.C. does not teach all three aspects of the end—past, present, and future—under the same doctrine. But do they need to? It is an accepted and workable practice to approach eschatology in a future sense, which is a valid understanding of eschaton (the last events). Now the table is turned for John Mbiti. While his emphasis on the here and now aspect of eschatology may be appreciated, he either minimizes or rejects the future aspect of eschaton. The major doctrines that the Bible presents as futuristic, Mbiti allegorizes to make them past or present in fulfillment, in order to fit everything into his "Sasa-Zamani" philosophy. Eschatology, undoubtedly, is a doctrine on which there is a diversity of opinions among Christians. There are those placed in the camp of postmillennialism, "that view of the last things which holds that the kingdom of God is now being extended in the world through the preaching of the Gospel and the saving work of the Holy Spirit, that the world eventually is to be Christianized, and that the return of Christ will occur at the close of a long period of righteousness and peace, commonly called the millennium. "19 Then there are those holding amillenialism. "They believe that the Scripture teaches that good and evil will continue side by side, but eventually there will be a sudden personal eruption of Christ into the midst of the world's scene of conflict, with a swift sifting and separation of souls at the final judgment."20 Another view is premillennialism. "This is a view of last things which insists that the millenial passage in Revelation 20 must be interpreted literally and that the Second Coming of Christ will inaugurate His reign as King in person on the earth.20 81

Second Advent of Christ One common denominator among orthodox Christians is the belief in the future, visible, personal second coming of Jesus Christ. It is agreed by all who take the Bible as the infallible Word of God seriously, that the second coming is the hope of the Church. Arnett of Asbury Theological Seminary writes: The explicit teaching of Holy Scripture is that Jesus Christ will come a second time from heaven to earth personally, bodily, and visibly. This marvelous and climactic event is called the "blessed hope" of the Christian Church by the Apostle Paul (Titus 2:13). Christ appeared once on earth in grace (John 1:14, 17; Titus 2:11). He will appear a second time in glory (Matt. 16:27; 24:30; 25:31; Luke 21:17).21 Arnett further elucidates: As already indicated, the Second Coming means that Jesus Christ will come again to this world in His personal and bodily form, glorified and deathless. The word Parousia is used frequently in the New Testament as a technical term to denote the return of Christ at the end of the age (Matt. 24:3, 27, 39; 2 Peter 3:4, 12; 1 John 2:28. His second appearing will be personal (Acts 1:11; John 14:3; 21:20-23), unexpected (Matt. 24:32-51; 25:1-13), sudden (Matt. 24:27; Luke 17:24), visible (Matt. 24:30, Rev. 1:7), and glorious (Mark 8:38; Luke 9:26).21 Needless to say, all will not agree with the detailed references given in interpretation. But the fact of the future return of Christ as the hope of the Church is the evangelical's common belief. Even men who would rather not be labeled postmillennial, amillennial or premillennial, afirm the fact of the second coming as one of the major doctrines of the Bible. F.F. Bruce states: To deny the Second Advent itself would be heretical, for the Second Advent is an essential element in the apostolic preaching. But there is room for a wide diversity of interpretation when we try to relate the Second Advent to the discourse of events associated with the end time.22 Despite the fact that the Word of God clearly teaches the future return of Christ, Mbiti still argues: 82

It is, nevertheless, significant that the New Testament does not employ the linear temporal term "the Second Coming"; this being first used by Justin Martyr in the second century. It is impossible to estimate how much harm may have been injected into Christian thinking by this otherwise useful and innocent distinction.23 The harm Mbiti means, apparently, is the hope of the Lord’s coming at any moment. He indicates, "The subject plays a leading role in the life of the Church, and believers expect the Return of our Lord to be at any moment. They speak about it and about the end the world. Heaven and Hell.24 Mbiti goes on to evaluate the "tragedy" of the Christians who expect the return of their Lord: But among Akamba Christians the intensification of the expectation is more evident than any disappointment over the delay. . . But it is a false spirituality to escape into the Christian world of the hereafter at the expense of being a Christian in the here and now.25 Mbiti rejects the future return because "African hereafter is not in the future but in the past."26 Moreover, the Biblical concept of the future as taught by the A.I.M. does not fit Mbiti s thesis. He humorously describes the belief of Akamba Christians: For the Christians this is a glorious future, a Utopia to which they may escape at death or at the Parousia. For the unbelievers it is to be a future pain and sorrow--an equally materialistic, if negative, future.26 Eight Symbols of Eschatology Having rejected the future second coming, Mbiti then outlines eight eschatological symbols and words, to see how their meaning is understood in the Bible and by Akamba (and other African) Christians."26 The eight future expected events he calls symbols and not realities, are Gehenna, Fire, Treasure, City, Country, and then Eating and Drinking, Tears and Pain, and Heaven. 1. Regarding Gehenna, or lake of fire, Mbiti calls such a teaching "a useful psychological device in evangelism." He adds, Jesus may have accepted current notions about Gehenna without necessarily endorsing them all."27 Gehenna to Mbiti is a state "partly 'realized' now and is the only ultimate 83

destiny of those who remain Choris Kristou (outside of Christ) beyond the last Judgment. Thus, Gehenna is a christological symbol, the negation of incorporation into Christ."28 It is indeed a terrible thing to be without Christ in this life. But Christ's use of Gehenna was definitely a reference to future judgment, albeit the terrible condition of unbelievers now. (Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; and Luke 12:5). The only place Gehenna is used figuratively, and it is quite clear, is James 3:6. 2. Regarding fire, Mbiti dogmatizes: "Fire has neither moral nor religious associations, nor hereafter, but it is a very useful element to both the living and the departed." He adds, "While fire is thus clearly connected with the last Judgment, it is essential to relate it to the present as well as the future."28 3. Regarding treasure as rewards, another significant word describing future judgment is reduced to mere symbolism. Writing of treasure, Mbiti explains: "As symbols of fellowship with God, both 'reward' and 'treasure' are vividly powerful. But they are symbols and not the reality itself."29 Mbiti falls back to his "Sasa" and "Zamani" philosophy as a criterion for interpreting these concepts in terms of the present. He states: "If that reality is stretched on a linear and threefold dimension of time, it is dangerously exposed to a misunderstanding and a reversal which makes the symbol eclipse the reality."30 4. Regarding the new Jerusalem, this is another "symbol of perfect fellowship between God and His people (Rev. 22:3-5)."31 Mbiti adds, "When Akamba (or African) Christians come across the notion of heavenly city (musyi), their concept of it is strongly coloured by both traditional and modern ideas of musyi (home)."32 Apparently because of this, Mbiti chooses to deviate from the traditional understanding of the scriptural teaching. 5. Regarding future country (Heb. 11:13) to which the pilgrims are going (1 Peter 2:11), Mbiti says, "Those who abide in Him have reached their permanent home which cannot be eroded by Time. So in Jesus Christ we come to our fatherland both now and at the Parousia." He concludes "There can be no heavenly country apart from Jesus Christ."33 6. Regarding eating and drinking (Matt. 22:9; Rev. 19:9), Mbiti states: "Eschatological symbols are most meaningful 84

only in their sacramental and christological context. But once they are viewed simply as a future hope they become . empty theologically and spiritually. "34 7. Regarding tears and pain, Mbiti rejects the future reality of tears and pain just as he rejects hell. On fear that such a teaching may give Africans a message of false security, he rejects it. He indicates the danger: "As far as this world, life and the present dimension of Time are concerned, the Christian Message is irrelevant except in supplying a psychological escape from the sorrows and pain of daily experience."35 8. Regarding heaven, Mbiti definitely rejects the reality of heaven. His understanding of heaven is this: "The New Testament is explicit that Jesus never promised us a heavenly Utopia, but only His own self and His own companionship both in Time and beyond, both in space and beyond."36 Thus, Mbiti systematically repudiates the major doctrines of the Bible concerning the future. It is true that futuristic interpretation of the book of Apocalypse is not accepted by all orthodox scholars. But the reality of heaven and hell is a fundamental teaching of Biblical Christianity. The two-fold teaching of future reward and future punishment was what the early church understood their Lord to teach in the New Testament. J. Oliver Buswell Jr., very well sums up orthodox teaching: Although the thought of many devout evangelicals maybe very confused as to the details, it is reasonable to say that evangelical Christians believe not only in what the Deists used to call "future rewards and punishments," but evangelicals believe in a future heaven of bliss for those who are saved through Jesus Christ, and a future hell of torment for those who have rejected the grace of God in Christ.37 Universalism Emerges Mbiti's apparent rejection of the reality of these future events is unbiblical. It is a major pitfall Bible-believing Christians would do well to avoid. They are views that lead towards universalism as will soon be seen. If there is no future reality of hell or heaven, nothing will stand in the way of all men dwelling together in some form of existence. His thoughts regarding sacramental regeneration, resurrection, and mediatorial judgment will now be considered. 85

1. Regarding sacramental regeneration, Mbiti widens the gates of "heaven" through the sacraments of baptism and the Eucharist. He declares, "Christian Baptism is the means of mediating the implications of Christ's Death and Resurrection, both on individual human and cosmic levels."38 Then he adds, "Through Baptism, the individual is made an integral member of eschatological community which bears the Messianic character... he is assured of salvation both now and on the day of Judgment, and meanwhile the Name of God (or Christ) protects him against evil powers."39 If hell is not real, what form of judgment does Mbiti envisage? The Lord who spoke of future judgment is the One who predicted a future real hell. 2. Regarding resurrection, Mbiti rejects the concept of individual and literal resurrection. He starts out with the Akamba's belief on the subject, which appears to be his strongest presupposition: For the Akamba resurrection is not a future event to which they as a nation or as individuals look forward. It is something which occurs only in the (tene) past period. It is also essentially a corporate and almost private phenomenon, involving households and relatives, as well as domestic animals.40 It is comforting to note that Mbiti admits the concept of future resurrection as the Christian hope which the African needs. He rightly notes: Therefore, with the resurrection (immortality and rejuvenation) placed "in front" of it. Biblical Eschatology does offer and provide a living hope. This is entirely absent in African religiosity, however, rich and strong it might otherwise be.41 But Mbiti not only pours scorn on the A.I.M. for teaching this future hope,41 but also he actually interprets resurrection in terms of "tene" or past. Literal resurrection in the future is rejected. The resurrection, he says, "is already realized, but it is yet to be consummated at the Parousia."42 That believers are mystically risen and seated with Christ in the heavenlies (Col. 3:1-4), is a Biblical postulate clearly affirmed in the Bible. But this does not remove the real future, personal resurrection. Mbiti sees only corporate resurrection. With the idea of corporate resurrection goes the concept of what the total humanity becomes. He writes: 86

But corporate resurrection rests upon and presupposes a corporate death—a concept that Paul excels in developing (Rom. 5:6; 6:3f.; Gal. 6:14b . . .). So the human race and the cosmos die on Good Friday, and rise again on Easter Sunday.42 Thus, Mbiti is understood to be saying that since Christ has died and risen again, the whole humanity has experienced that, too. The experience, in fact, includes animals and other creatures as Akamba belief asserts. Mbiti adds another concept which sounds like the idea of Nirvana in Buddhism. He explains: For individuals it is the union between creatures and Creator. Thus, the Resurrection is a personal experience, flooding mankind and the cosmos with the dimension of the present, in the presence of God, clothing them with immortality, incorruptibility, unchangeableness and lifeness. It is resurrection into a consciousness of and participation in the very presence of God.43 Mbiti does not believe that any part of God's creation will be left out of what he understands to be a resurrection: "Man's participation in the Resurrection-event would be incomplete as long as the rest of creation remains groaning in travail. "44 Furthermore, he says: "It is almost unthinkable that at the final Resurrection there should be portions of God's creation not involved in the process of presentization, not brought into the conscious presence of God."45 Mbiti further dogmatizes, "There is not a single soul, however, debased or even unrepentant, which can successfully 'flee' from the Spirit of God (Psa. 139:1-18). God's patient waiting for the soul's repentance must in the end be surely more potent than the soul’s reluctance to repent and turn to Him. .. (2 Peter 3:9). The harmony of the heavenly worship would be impaired if, out of the one hundred in the sheepfold, there is one soul which continues to languish in sheol or 'the lake of fire'".46 Mbiti's universalism comes out in its essence here. All men, Christians and non-Christians alike will be saved. He is just one step short of Origen who taught that even Satan will be saved in the final analysis. 3. Regarding mediatorial judgment, Mbiti says some people 87

may suffer punishment, but only temporarily. He subjectively proposes: One finds it almost impossible to imagine that their punishment will last for all eternity in the same way that Redemption is for eternity. For only the presence of God has this quality of eternity. . . . Such love of the Father must ultimately win over even the most "hopeless case" of sinners, and bring home the lost sheep to join the one great flock (Luke 15:4-6; John 10:16). After this glorious wishful thinking providing salvation for the saved and the unsaved, Mbiti inconsistently then adds a note of true Biblical appeal: "For our part, we are certain that God's salvation, made historically manifest and available in Christ, surely demands human response within the framework of History."47 If God expects a response from individuals, yet at the end, both the responsive and the rebellious souls are courted and hemmed in by the omnipotent and all-loving God, what sense does the call make? Mbiti is trying to present Biblical teaching and at the same time his subjective wish for the unsaved. Let it be made abundantly clear that when Bible-believing Christians repudiate universalism, they do so not because they lack sympathy for the unconverted. But they are merely subjecting their sentiments and reasonings to the final authority of God's word. F.F. Bruce beautifully sums up the orthodox position: The doctrine of ultimate universal reconciliation is so obviously one that every Christian would wish to believe if he could, but the fact that many Christians find it impossible to accept it suggests that it is beset with serious difficulties. We know that God has pledged His word to bless and save all those who repent of their sin. The death of Christ makes salvation possible for all men potentially. But to benefit from it in reality, the sinner must actively partake of it by faith through Jesus Christ. The real heaven is the eternal destiny of believers, and the real hell awaits the unpenitent as their eternal destiny. The fate of believers in Christ and unbelievers is permanently sealed on this side of the grave (John 3:36)! God has power to save all men, yet He has given every human being a will to believe. His grace is available for the elect to do so. The rejection of 88

the gospel awaits only God's final condemnation in hell. 1

Cited from a sermon by Dr. John Wiebe preached in Los Angeles, August, 1972. 2 Charles C. Ryrie, Dispensationalism Today (Chicago: Moody Press, 1969), p. 86. 3 Bernard Ramm, Protestant Biblical Interpretation (rev. ed.; Boston: Wilde Company, 1956), p. 79. 4 Mbiti, New Testament Eschatology, p. 67. 5 Ibid., p. 69. 6 Ibid; p. 74, 7 Ibid., p. 78. 8 Ibid., p. 82, 9 Ibid., p. 89. 10 Ibid., p. 89. 11 Ibid., p. 101. 12 Ibid., p. 103. 13 Ibid., p. 107. 14 Ibid., p. 180. 15 Ibid., p. 126. 16 Louis Berkhof, Reformed Dogmatics (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1937), p. 79. 17 Mbiti, New Testament Eschatology. p. 12. 18 Ibid., p. 51. 19 Loraine Boettner, The Millennium (Grand Rapids: Baker Book House, 1958), p. 4, 20 Carl F. Henry, "The Second Coming," Basic Christian Doctrines (Chicago: Holt, Rinehart, and Winston, 1962), p. 280. 21 Ibid., p. 276. 22 F.F. Bruce, Answers to Questions (Grand Rapids: Zondervan Publishing House, 1973), p. 199. 23 Mbiti, New Testament Eschatology, p. 50. 24 Ibid., p. 54. 25 Ibid., p. 63. 89

26

Ibid., p. 64. Ibid., p. 65. 28 Ibid., p. 67. 29 Ibid., p. 74. 30 Ibid., p. 75. 31 Ibid., p. 76. 32 Ibid., p. 77. 33 Ibid., p. 81, 34 Ibid., p. 82. 35 Ibid., p. 85. 36 Ibid., p. 89. 37 James Oliver Buswell, Jr., A Systematic Theology of the Christian Religion (Grand Rapids: Zondervan Publishing House, 1971), IV, 302. 38 Mbiti, New Testament Eschatology. p. 98. 39 Ibid., p. 99. 40 Ibid., p. 157. 41 Ibid., p. 159. 42 Ibid., p. 166. 43 Ibid., p. 168. 44 Ibid., p. 169. 45 Ibid., p. 172. 46 Ibid., p. 179. 47 Ibid., p. 180. 46 Bruce, Answers to Questions, p. 246. 27

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8 "ORITA" JOURNAL OF THEOLOGY: IMPLICATIONS Implicit Monotheism One system of theology gaining ground in West Africa may be labelled "A Theology of Peaceful Co-existence". But this feature is found in all the other systems. It may also be called a Theology of "Implicit Monotheism," a phrase coined by Professor Bolaji Idowu to express this concept. This "Implicit Monotheism," or "Diffused Monotheism," is an effort to explain the view that Africans, particularly some Nigerian tribes, believe in one God, and that this one God has "not left Himself without a witness." Idowu does this in contradistinction with the common theory that polytheism is a prominent belief in West Africa. Parrinder's conclusion is undermined by the philosophy of "Implicit Monotheism." Parrinder writes: "It is in West Africa, however, that we find fully-developed polytheism. Here are pantheons of nature gods, with their temples and priests, like the polytheisms of Egypt, Greece and India."1 Idowu sees these pantheons as ministers of God according to the religion of the Yoruba of Nigeria. He says: Let it suffice here to say that the Yoruba are quite convinced that the world and all that is in it owe their existence to Him. They believe, nevertheless, 91

that He has portioned out the theocratic administration of the World among the divinities whom He brought into being and ordained to their several offices. By the functions of these divinities, and the authority conferred upon them, they are almighty within certain limits.2 With this premise of a prevalent belief in one God, the proponents of "Implicit Monotheism" delve into the study of comparative religions. The argument seems to run in this manner. If it is the same God in all religions, it is only a matter of common logic that all religions should seek a peaceful coexistence rather than a "proselytizing" approach. If there should be any desire for influence, it should be sought in the idea of "presence" rather than "proclamation.” In the final analysis, evangelism in the Christian Church will have to be "shelved" away. Admittedly, no one has suggested this, but it is a necessary corollary of a peaceful coexistence approach. With all due respect to non-Christian noble ideas of a Supreme Being, the thesis that they are monotheists in the Biblical sense cannot be sustained. The only monotheism the Christian can recognize in this New Testament era is the kind described by the Apostle Paul. He affirms, "Therefore concerning the eating of things sacrificed to idols, we know that there is no God but one. For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, through whom are all things and we exist through Him" (1 Cor. 8:4-6). The implied equality of all religions including Christian Revelation, necessarily leads to universalism as will be shown in the following discussion. "Orita" Philosophy The basic philosophy of the Department of Religious Studies at the University of Ibadan is given in the department's journal, Orita: Ibadan Journal of Religious Studies. It states: The aim of the Department of Religious Studies at the University of Ibadan is to promote the study and understanding of the phenomenon and the social implications of religion in general and religion in 92

Africa in particular. This involves more specifically the fields of history and phenomenology of religions, theology and philosophy, aiming at an interpretation (emphasis mine) and understanding of African Traditional Religion, Christianity and Islam, separately and in so far as there has been cross-fertilization between them.3 The Orita: Ibadan Journal of Religious Studies contributes to the fulfillment of this purpose. The statement of purpose goes on to indicate, "Every effort will be made to give an equal amount of space to articles and reviews dealing with each of the three faiths: and to encourage articles which treat their interactions."3 On the surface, this is a noble aim for the department. To seek to understand other faiths is not in itself a bad idea. To seek to live at peace with men of other faiths is, in fact, a Biblical injunction. The Apostle Paul pleads, "If possible, so far as it depends on you, be at peace with all men" (Rom. 12:18). The many religious wars that have been fought, whether they be Islamic "jihad" or Christian "crusades" have disturbed the Prince of Peace, even Jesus Christ. We should, however, not lose sight of the fact that the Christian has been called upon to "contend earnestly for the faith which was once for all delivered to the saints" (Jude 3). Although the Scriptures advocate living at peace with all men, even to the point of sharing material benefits (Gal. 6:10), they are also clear and dogmatic on the matter of separation (Gal. 1:8, 9; 2 Cor. 6:14, 15, 17; 1 Tim. 6:3-5; 2 Tim. 3:5; Titus 3:10; 2 John 9-11). The uniqueness of Christian revelation knows no compromise for the sake of peaceful coexistence (Luke 13:5; Acts 2:36; 4:12). "If possible" can only mean that it is not always possible to "be at peace with all men." The Journal of the Department of Religious Studies of the University of Ibadan is thought by many to be a Christian publication. But it is not so. Not only does it have a Muslim editor. Dr. Mucizz Goriawala, but it has a title which brings together the three major religions of Africa. The front cover has a diagram showing three roads leading to the center. Christianity is on the upper left-hand, Islam on the upper right, and African traditional religion, with a lion's share of the design, stands as the supporting beam of the diagram. The map of Africa, with Nigeria and Ibadan indicated, is in 93

the middle of the large circle at the intersection of the three roads. The circle begins the Yoruba word Orita (see Appendix II). The title "Orita" means, in the Yoruba language, "where the ways meet."4 Needless to say, the front cover design is a true description of the philosophy of the department. While the administration of the journal may have in mind only the interaction of these religions, the nature of the contents suggests other presuppositions. It presupposes that adherents of these religions are worshipping the same God. The impression one gains is that they have received the same revelation, and are bound for the same destiny. Differences between these religions are recognized, but are to be overlooked for the sake of peaceful coexistence. This being the case, they should live at peace with all men of all religions. It is in the contents of this journal that the basic philosophy of syncretistic and universalistic approach to the study of religions is best displayed. The concept implicit in the cover design is expressed in some of the early articles. Independent Movements are excluded from this dissertation as they belong to the area of syncretism per se. But it is not out of place to make a brief reference here to the study of Aladura, or the Church of the Lord. It shows the ready accommodation that is found in Orita. The discussion is based on H.W. Turner's book, African Independent Church. Turner is reported to have pointed out the following features among some orthodox ones, which are major beliefs and practices of Aladura: Among such practices one might mention the importance accorded visions and dreams, observance of Jewish customs and taboos, the use of specially "holy" names in prayer to God and the peculiar form of alphabet and certain instructions which the founder, Dr. Oshitelu, claimed were transmitted to him in dreams. . . . Turner would not even pronounce anathema on Dr. Oshitelu for adding wife to wife and gives greater credit to the church of the Lord than to the "orthodox" Churches for its Christian but pragmatic policy on polygamy.5 Dr. E.A. Ayandele, a lecturer in the department, reviewing the article then concludes: One hopes that in the light of this brilliant and wholly 94

successful book by Turner, self-righteous and egoistical advocates of their own church as the authentic and legitimate institution that should be planted in all climes and in all societies would perceive their myopia, overcome their inhibitions and recognize in the Church of the Lord (perhaps in other African Churches as well), a legitimate institution through which the Lord is fulfilling His purpose in Africa.5 In spite of these unscriptural practices of polygamy by the leader (1 Tim. 3:2), visions and dreams (Heb. 1:1-2), and legalism (Gal. 1:6-9), Aladura is acclaimed as "a legitimate institution through which the Lord is fulfilling His purpose in Africa." What the Apostle Paul anathematizes (Gal. 1:9), Turner applauds, and Orita commends.5 Writing on "Samuel Crowther's attitude to other faiths during the early period," the former editor of Orita, Dr. P.K. McKenzie, appears critical of Africa's first bishop for his particularity to Christianity. McKenzie suggests a liberal approach to other faiths. For his adopted Faith, Christianity, had not yet taken on that unnatural pre-dominance, which, deriving in part from European backing, tends to strengthen the illusion of many Christians, even today, that the other African Faiths need not be taken seriously nor accorded their due respect. 6 The author evaluates Crowther's approach to other faiths in light of his view of "respect" for other faiths: There are many more experiences of this kind to relate; but enough has been said to show that inter-religious encounters form a far more significant feature of Crowther's life-work than has hitherto been recognized. Secondly, Crowther appears to have lacked in all these encounters some concept of religion, which would have enabled a more positive understanding of them, while still leaving him free to proclaim his own Faith in all its uniqueness. But this was a lack from which his whole generation suffered. It is only recently that we have begun to overcome it.7 The concept of religion McKenzie charges Crowther of apparently lacking, is that of equality of all religions in accordance with the spirit of Orita. The author does not like Crowther's description of Yoruba worship as idolatrous or 95

heathen. He quotes Crowthcr to show the latter's sin of condemning other religions: Questioning Gollmer's school children about the sermons they had heard from him, Crowther was "truly gratified to hear from each boy a simple statement of the discourse of the day and with a tone of conviction of the folly of idol worship related parts which referred to the superstition of their parents." This kind of approach was directed at more than effecting changes in the religious systems of society, it was putting a bomb under it. And it was all the more effective for being done, in the Yoruba language.8 To McKenzie's view, it was bad enough for Crowther to try to bring some changes to the Yoruba system of worship, but the bishop's effort to make a completely "new creation" or a "new man" out of Yoruba people amounts to placing dynamite under the system. This becomes unpalatable to the universalist, to say the least. Playing it soft with the so-called other equally revealed faiths, is the path Orita places before the Christian. But is this the position of revealed Christianity? Does this not contradict the very first and second commandments that say, "You shall have no other gods before Me, You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth" (Ex. 20:3-4)? Is it not an antithetical rather than synthetical approach to other religions that both the Old and New Testaments present as the approach the people of God should take (Deut. 31:15-20)? "Christ is not the ally of Belial, nor has a believer anything to share with an unbeliever" (2 Cor. 6:15, Jerusalem Bible). Bishop Samuel Adjai Crowther was only being obedient to the "heavenly vision." Idowu's Philosophy Professor Idowu's Theology implies universalism. His use of Scriptures gives the impression that he does not take the context seriously. One glaring example of such an approach is his interpretation of Micah 4:3-5. He makes Micah say that all worship is valid as a worship of Yahweh. He claims: Here, in defining "total peace" as the end of religion Micah adds startlingly the acceptance and understanding of each people in the religious context in which 96

they lived. This would be as already asserted, because Yahweh was in control everywhere; and maybe that he would like to have added that, therefore, every impulse to worship at all, and the resulting practice of essential worship, was of "the everlasting God, the Creator of the ends of the earth."9 Idowu puts words in the prophet's mouth in saying "and maybe that he would like to have added" that all worship is Yahweh's. This is in addition to the distortion already given that the peace Micah speaks about amounts to the acceptance of "each people in the religious context in which they lived."9 By what principle of exegesis Idowu arrives at such a conclusion is hard to tell. Is it not because of the worthlessness of their gods that the heathen nations want to flee to Zion for help? One further passage twisted to fit a preconceived theory is John 4:23, 24: "But an hour is coming, and now is, when the true worshippers shall worship the Father in spirit and truth, for such people the Father seeks to be His worshippers. God is spirit, and those who worship Him must worship in spirit and truth". Obviously, only those who worship Him "in truth and in spirit" please the Father. This fits in with John 14:6, Matt. 7:21, and Acts 4:12. Idowu quotes the passage and adds the popular liberal cliche that total humanity is one brotherhood under the fatherhood of one God. H.D. McDonald very well sums up the position of Harnack, an arch liberal. He says: "Essential New Testament faith, then, as he saw it, was to believe in the all-inclusive Fatherhood of God made known as such, in the teaching of Jesus."10 Presenting the modern cast of the same view, McDonald observes: While much present day theology has changed the figure, its fundamental characterization of what the gospel is has not much changed. If God cannot now be presented by the symbol "Father" He can be regarded meaningfully, we are assured, as "the Ground of all being.”11 While it is true that all people are children of God by creation (and it is equally true that man has lost the privilege of being God's child). God is no longer a Father to everyone in the same sense, but their Creator and Sustainer. A ruling 97

monarch provides for all the subjects of his Kingdom, but only those born into the royal family naturally or by adoption are really King's sons and daughters. All men have now become rebels and can become children only by spiritual birth or adoption (Rom. 8:14-17). Therefore, when Jesus used the term Father, He either used it in reference to Himself, or to those to whom the Word of God says, "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name" (John 1:12). The only other use of God as Father is in reference to Israel as the chosen people of God (Mark 7:27; Matt. 15:26; 8:12). Schrenk asks, "Did Jesus go beyond this and think of God as the Father of all men? According to Matt. 5:43-45, His goodness as Creator extends to all, but this is not fatherhood."12 The term Father for God occurs about 115 times in John’s Gospel. The phrase, 'our Father' occurs only once, though in the decisive verse 20:17 where it denotes the new status of the disciples after the resurrection."13 But neither is there any indication that the Lord wanted it to stand for universal Fatherhood. Rather to the contrary, the Lord chided the unbelieving Jews, "You are of your father the devil, and you want to do the desires of your father" (John 8:44). Any person outside of Jesus Christ, whether a Jew or a Gentile, has Satan for his father. In using the term Father in John 4:23, Christ links it up with the "true worshippers;" such true worshippers were found in Samaria on that occasion (John 4:42). They alone can speak of God as Father. This is the position of Christ and His followers. The Apostle Paul understood the concept of the Fatherhood of God in the same way as Jesus did. Only a Chnstocentric Father-son relationship by the means of faith is possible (Rom. 4:11, 16, 18; Gal. 3:7). Abraham's faith is the pattern for Christians today in attaining to sonship. Only by this experiential faith can anyone refer to God as "Abba Father" (Rom. 8:15). In Ephesians 3:14 Paul was addressing those who have assumed the new family name, Christians, so God was their Father. All the beautiful phrases Idowu uses show only one side of the total nature of God. That He is an all-loving Father reveals sympathy. Is God only that? Is He not also described as "a consuming fire" (Heb. 12:29)? "The earth is the Lord's and the fulness thereof" (Psa. 24:1) is Scriptural. But do the same Scriptures not also present a bold line of demarcation between the children of God and the children of the Cosmos-the world system (1 John 4:4-6)? 98

Justice is just as much an attribute of God as love. Through justice His holiness will be vindicated. Idowu's call for mutual understanding between religions is the second concept to be observed. His recognition of other religions, epistemological relativism, and the end of all religions will now be examined. He states: It is especially vital that we must come to a clear understanding and sincere appreciation of that which other persons with whom we are being brought into contact hold dear, what really "makes them tick," that is their basic beliefs, their religions.14 Man is called upon to recognize that although differences exist between religions, they are still heading in the same direction. The Christian should note that his faith is only "one homo religiosus as meeting another homo religiosus. "15 If this is the understanding the Christian is to have, is there still room for seeking to evangelize the non-Christian? Harold Lindsell has succinctly summed up the outcome to be expected from this kind of understanding of other religions: Plainly, if all religions are generically the same, it follows that all of them disclose the same God, and despite their differences in approach to that God it is possible in all of them to reach God and have fellowship with Him, although along variant lines, and under different conditions. The nerve of missions is automatically cut and the imperative is gone for spending precious lives, time and money to do what other vehicles are already doing, although somewhat less perfectly.16 This type of "mutual understanding" that is a weapon for coup de grace (the death of) of evangelism is evidently contrary to the mission of the New Testament Church. The mission of rescuing the perishing souls steeped in sin, whether they are religious or not, is the mission committed to the disciple of Christ (Matt. 28:19; Acts 1:8). Although conflict with other religions may be the outcome (2 Cor. 11:23-33), the servant is not greater than his Master (John 15:20). The Christian understanding of men of other religions can only be that, once he too, like them, was blind, trying in vain as a drowning person, to secure a broken reed. But now the grace ot God has rescued him so he should be burdened for those still groping in darkness (and not ridicule them) burdened 99

enough to want to share the bread of life with them just as a fortunate mendicant lovingly shares a bowl of rice with his former colleagues. The epistemological relativism of Idowu needs some attention. According to Idowu, it is impossible for one to know assuredly not only the matter of other religions, but even one's own religion. This includes Christianity. He declares: In the study of religion, the first rule in the scholar's high-way code should be caution . . . It will thus be a restraining influence to know that no scholar who is worth the name should create the impression that his own is the last word on the subject of religious studies. The limit of research is not yet reached and may never be reached by finite man. We live in a universe where reality is constantly revealing itself, where new facets of it are being discovered from time to time. The days of absolute certainty in regard to the universe and human beings are gone, and this is in consequence of the disillusionments which have made foolish the wisdom of the "oracles of the past," even during their own life time. 17 In 1970 Idowu held the view that it was possible for one to know the tenets of one's faith by the Scripture of that faith. One could know other faiths only empirically. He stated: It may be categorically stated that it is perilous to make statements about the tenets of any religion unless this is verified from its Scripture. This goes for a religion like African traditional religion whose Scripture is enshrined in oral literature and are only just being collected: it is necessary to consult whatever sources there are rather than to resort to the usual, obnoxious guess-work.18 In three years Idowu has shifted from empirical knowledge to skepticism. Since "the days of absolute certainty" are gone, and the "reality is constantly revealing itself," man cannot say with the Apostle Paul, "For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day" (2 Tim. 1:12). Idowu considers this type of confidence eccentricity. But if absolute confidence in "Thus saith the Lord" is gone, does it not set man drifting about like a moving vehicle without a steering 100

wheel, or a sailing ship in troublous waters without a radar? This is the problem of relativity which denies absolutes. Idowu's claim in 1970 that Christians should wait for the "oral literature" of African traditional religion to be collected before making a value judgment on it is now invalidated. The Christian, according to his relative philosophy, cannot say that unbelievers will go to hell. "Pure religion should in fact kill such ego-centricity in man and give him the grace to live and let others live."19 Idowu's skepticism can be sustained only on the human level. Man as a finite being has no basis of infinite truth. Francis Schaeffer has well stated: Finite man in the external universe, being finite, has no sufficient reference point if he begins absolutely and autonomously from himself and thus needs certain knowledge. God gives us this in the Scriptures.20 Man and his systems have no reference point. As long as he looks only within himself, and the system he has constructed, he cannot be sure. His so-called scripture that is not a direct revelation from the triune God cannot give the assurance. But since Idowu allows the possibility of contact with the supernatural, can this Supreme Being not give man an assured revelation? This is the orthodox Christian position. God as a person has communicated to man. That communication does not give the Christian man all that he would like to know. But the knowledge that God has given is an assured knowledge. "The Biblical Christian says that, on the side of personality, man can know God truly, though he cannot know God exhaustively."21 On the basis of this true knowledge, the Christian can speak authoritatively not only on his own faith but on other faiths, too. If he does not abide by the truth of the word of God, then guess-work, fuzzy theologizing, and all-inclusive theology become his shelter. As E.J. Carnell has pointed out, "Knowing this corpus of revelation, through the witness of the Spirit in our hearts, we can say with Paul, 'we have the mind of Christ' (1 Cor. 2:16)." Camell further affirms, "The Christian, by systematic consistency, will be privileged to speak not only of the other side of the moon and of an absolute good, but also of creation, the flood, angels, heaven, and hell."22 When the Christian speaks so confidently, warning men to flee the wrath to come, it is not ego-centricity unless he is speaking of his own opinions and feelings. Telling men what 101

hell is like is merely walking in the steps of the Master who spoke the same way (John 3:36; Luke 13:5). If Jesus, the compassionate lover of sinners and the downtrodden, pictured hell as a place of weeping and gnashing of teeth (Matt. 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28), His followers cannot do otherwise but proclaim the whole counsel of God. Another concept to consider is the end of all religions as Idowu sees it. If no one can be sure of his religion, let alone the religion of other people, then no one can be sure of where everyone is going. Somehow, however, Idowu finds reason to be sure that all will be well with every soul. Idowu believes that all religions will produce "the paradise lost." He quotes C.S. Lewis as follows, "In all discussions of Hell, we should keep steadily before our eyes the possible damnation, not of our enemies nor of our friends. . . but of ourselves." Idowu then interprets: In the first quotation, C.S. Lewis is reminding us that we are not God. We have enough to do to get right with God and fulfil his will and it is not our business to decide whether this or that person is heading for Hell just because we do not approve of his religion or his character. 23 One wonders if Idowu is really interpreting Lewis here. Lewis apparently is warning Christians in the words of the Apostle Paul, "Therefore, let him who thinks he stands take heed lest he fall" (1 Cor. 10:12). This is not the same as saying that sinners should not be told their fate for rejecting Christ. The Christian is supposed to declare the "whole counsel of God" which includes "the judgment to come" (Acts 24:25). Lewis did not withhold the warning of this judgment to come. He says elsewhere: God is going to invade, all right but what is the good of saying you are on His side then, when you see the whole natural universe melting away like a dream and something else--something it never entered your head to conceive--comes crashing in; something so beautiful to some of us and so terrible to others that none of us will have any choice left?24 If there is any theologian who rejects the universalistic philosophy of all roads leading to one destiny, it is C.S. Lewis. In his book dealing with the "Marriage of Heaven and Hell," The Great Divorce, he declares: 102

We are not living in a world where all roads are radii of a circle and where all, if followed long enough, will therefore, draw gradually nearer and finally meet at the center: rather in a world where every road,-after a few miles, forks into two, and each of those into two again, and at each fork you must make a decision. Even on the biological level life is not like a pool but like a tree. It does not move towards unity but away from it and the creatures grow further apart as they increase in perfection. Good, as it ripens becomes continually more different not only from evil but from other good.25 Idowu fails to understand C.S. Lewis, who stands fast on the uniqueness of Christ and His revealed salvation. Lewis sees the forking of religious roads rather than their merger. Heaven and Hell are realities for believers and unbelievers respectively. Idowu goes on to quote T. Stratton Smith, whose view conforms with the former's incipient universalism: Human spiritual intercourse is the theme of my very life. Why are they described in such delicate detail the staircases which lead up to God? There exists so many guides and manuals to intercourse with God, but about the mystery of human intercourse there is nothing. At the Last Judgment, I will not be asked whether I satisfactorily practised asceticism, nor how many bows I have made before the divine altar. I will be asked whether I fed the hungry, clothed the naked, visited the sick, and the prisoner in jail. That is all that I will be asked. 26 Idowu approves of Smith's position that religions are "staircases which lead up to God." He considers the quote relevant "from the point of view of all that we have said." He also concurs with the position that the Last Judgment will be determined by the individual's works. If all religions are staircases, why did God bother to send His only begotten Son, the Second Person of the Trinity? There have been many "staircases" which should do the job. In fact, there has not yet been found a people without a "staircase." If religion is the ladder to heaven, then all the roads meet. "Orita" road junction, would be a true hypothesis. But that cannot be the case. All religions are human effort to build up the tower of Babel. Lindsell gives the Biblical view: 103

The Bible itself presupposes the fact that no other religion is adequate and stamps them all as foreign to the true revelation and thus man-made substitutes no matter how elevated the ethics nor how high the concept of the divine being behind the religion.27 Bishop Lesslie Newbigin also correctly observes: It is assumed that religion is the sphere of salvation. Why is this? If the Bible is our guide, we cannot exclude the possibility that precisely religion may be the sphere of damnation--the place where man is farthest from the living God. Surely we must insist that the "light that lightens every man" shines not only, perhaps not even chiefly, in man's religion; rather we may see it shining in the ordinary fidelities of home, business and national life. 28 A further observation in this concluding note is the basis of final judgment. The Judgment referred to in Matt. 25:40-46 is not likely to be the judgment of individuals: The judgment here described is a judgment of nations, as nations, not as individuals. It is said that the nations as autonomous entities are to be judged at the Lord's return on the basis of their treatment of the Jewish people. 29 The judgment of individuals will be entirely Christological. It is a Biblical absolute truth that "he who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him" (John 3:36). The proposition of accepting or rejecting Jesus Christ here and now settles the question of eternity. The popular slogan today, "One Way," is Biblical (John 14:6). The humane proposition of Orita is contrary to reason and Scriptures. If all roads lead to the same place, why should one bother to "repent" or change to follow another way? If any religion is as good as the other, why should one try to tell somebody to accept one way rather than the other? Yet that is the constant theme of the Bible—warning men to repent and accept the new and living Way (Matt. 28:19; Acts 2:38). The alternative is either to recognize this as the only way, not only a better way, or to forget the preaching of the gospel and join the theosophy society, denying all absolutes. The former position, seeking to live in peace with all men, if possible, but also upholding the uniqueness of Jesus Christ as the only way, is the Biblical position. 104

1

Geoffrey Parrinder,.African Traditional Religions (London: Hutchinson's University Library, 1954), p. 44. 2 E. Bolaji Idowu, Olodumare: God in Yoruba Belief (London: Clowes & Sons, Ltd., 1962), p. 49. 3 M. Goriawala, ed., Orita: Ibadan Journal of Religious Studies, II (June, 1971), front cover. 4 Orita: Ibadan Journal of Religious Studies, front cover. 5 Ibid., p. 61. 6 Goriawala, ed., Orita, II, 3. 7 Ibid., p. 17. 8 Ibid., p. 16. 9 Idowu, Orita, IV/2, 89. 10 H.D. McDonald, Living Doctrines of the New Testament (Grand Rapids: Zondervan Publishing House, 1972), p. 12. 11 Ibid., p. 13. 12 Gottlob Schrenk, Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1967), V, 990. 13 Ibid., p. 13. 14 Idowu, Orita, IV/2, 87. 15 Ibid., p. 91. 16 Harold Lindsell, An Evangelical Theology of Missions (Grand Rapids: Zondervan Publishing Co., 1967), V, 990. 17 E. Bolaji Idowu, African Traditional Religion: A Definition (London: SCM Press, Ltd., 1973), p. 16. 18 Idowu, Orita, IV/2, 96. 19 Ibid., p. 100. 20 Francis A. Schaeffer, The God Who Is There (Downers Grove, III. Inter-Varsity Press, 1968), p. 93. 21 Ibid., p. 95. 22 Edward John Carnell, An Introduction to Christian Apologetics (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970), p. 63, 64. 23 C.S. Lewis, The Problem of Pain, cited in Orita. IV/2,101. 24 C.S. Lewis, The Case for Christianity (New York: Iversen Associates, 1969), p. 450. 105

25

C.S. Levis, The Great Divorce (New York: Iversen Associates 1969), p. 111. 26 T. Stratton Smith, The Rebel Nun (Pan Books, 1967) pp. 104, 127, cited in Orita, IV/2,101. 27 Lindsell, An Evangelical Theology of Missions, p. 95. 28 Lesslie Newbigin, The Finality of Christ (Richmond, Va.; Knox Press, 1969), p. 42. 29 J. Oliver Boswell, Jr., A Systematic Theology of the Christian Religion (Grand Rapids: Zondervan Publishing House, 1970), II 420. 106

9 IMPLICIT MONOTHEISM: RAMIFICATIONS Idolatry or Monotheism? A closer look at some of Idowu's writings regarding such concepts as Christian "idolaters," confusion of God's witness, idolatry as monotheism, and supposed monotheistic worship reveal further theological pitfalls. 1. Regarding Christian "idolaters," Eugene A. Nida has raised the point: Not that we must look upon all extra-Biblical sources as being false, suspect, or lacking in profound and true insights, for they reveal much about the nature of the world and of man and offer important ways of looking upon the relationships of the infinite to the finite. But they do not reveal God, in the sense of the God and Father of our Lord Jesus Christ.1 This is a crucial question in comparative religions. Do adherents of all religions worship the same God as the Christians do? How much of God is known in non-Christian religions? Idowu holds that because God is one the traditional religious worshippers of Africa serve the same God as Christians worship albeit a difference in approach. He declares: By a miscarriage of purpose the church has succeeded in preaching to, and in teaching Africans about a 107

strange God whom they have somehow come to identify as the God of the white man. But what has happened to the God as known to their forbears? .. . Indeed, African nationalism is already calling into being a political God of Africa in contradistinction to the God of the Europeans whom a prominent politician once described as a God of oppression, a God of greed and injustice.2 Idowu further asserts, "What is even more important we should realize that Africans have their own distinctive concepts of God and that God according to African traditional belief is not a loan-God from the missionaries."3 But Idowu claims that the heathen surely know God, even experientially, and have actually responded to Him in worship. He affirms: Suffice it to observe that, surely, God is one, not many, and that to the one God belongs the earth and all its fullness. It is this God, therefore, who reveals Himself to every people on earth and whom they have apprehended according to the degree of their spiritual perception, expressing their knowledge of Him, if not as trained philosophers or educated theologians certainly as those who have had some practical experience of Him. 4 The dim comprehension of God by unbelievers may be compared with the legend of the blind men and the elephant, which John G. Saxe has described in poetry. THE BLIND MEN AND THE ELEPHANT It was six men of Indostan To learning much inclined, Who went to see the elephant (Though all of them were blind), That each by observation Might satisfy his mind. The first approached the elephant, And, happening to fall Against his broad and sturdy side, At once began to bawl, "God bless me! but the elephant Is very like a wall!" 108

The second feeling of the tusk Cried: "Ho! what have we here So very round and smooth and sharp? To me 'tis mighty clear This wonder of an elephant Is very like a spear!" The third approached the animal, And, happening to take The squirming trunk within his hands, Thus boldly up and spake: "I see," quoth he, "the elephant, Is very like a snake!" The fourth reached out his eager hand, And felt about the knee; "What most this wondrous beast is like Is mighty plain," quote he; "Tis clear enough the elephant Is very like a tree." The fifth, who chanced to touch the ear, Said: "E'en the blindest man Can tell what this resembles most. Deny the fact who can, This marvel of an elephant Is very like a fan!" The sixth no sooner had begun About the beast to grope, Then, seizing on the swinging tail That fell within his scope, "I see," quoth he; "the elephant Is very like a rope!" And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right. And all were in the wrong! So, oft in theologic wars The disputants, I ween, Rail on in utter ignorance Of what each other mean, And prate about an elephant Not one of them has seen!5 109

The revelation of the supreme Being through the dim eyes of the totally depraved man is blown out of proportion to give the impression that the traditional worshipper has a clear knowledge of God and even serves Him. Idowu represents this kind of thinking. Some enthusiastic missionaries, on the other hand, have rushed to the conclusion that the African cannot conceive of God. This error and ignorance was more pronounced in the early missionaries. A certain missionary, after spending ten months in Nigeria in 1918, rushed to the conclusion about the people among whom he labored, "The people are a low type. They live for the most part in crude nudity. The older men and women can recall the taste of human flesh. They are all lazy. . . . They do not know God."6 Thus general revelation is not seen in its true perspective. To deny that the African animist has some conception of God is a contradiction of both the facts of experience and the teachings of God's Word. The works of Idowu, Mbiti, and Parrinder among others, on African traditional religions, have given enough information to demonstrate that natural revelation also includes the "primitive African." John V. Taylor, reflecting the view of many other scholars of African religions, writes: On the one hand I find it impossible to dispute a universal recognition of, and desire for, the Ultimate God. The proof for this seems to lie not so much in the titles of the Creator which are used today in every tribe, for these may reflect an imported teaching, but rather in the reference everywhere in songs and proverbs and riddles, whose archaic grammatical forms attest their antiquity.7 It has been firmly established that the traditional worshippers have an awareness of the Supreme Being who is none other than God, the Father of our Lord Jesus Christ. Does this surprise anyone? "You believe that God is one. You do well; the demons also believe, and shudder" (James 2:19). Surely the animists in Africa can have a similar knowledge. The problem lies not so much in the fact of knowledge, but in the type and extent of that knowledge. Knowledge can be spoken of in more than one sense. Many people in the world can say that they know Dr. Billy Graham or some other well-known man. But when the wife 110

of such a man says that she knows her husband, it is clear that she means a different thing. The Apostle Paul discusses the type and extent of knowledge possessed by the heathen outside Biblical revelation in Romans chapter one. "For what can be known about God is perfectly plain to them since God himself has made it plain" (Rom. 1:19, Jerusalem Bible) There is a type of knowledge which may be described merely as recognition. Bultmann declares, '"Recognizable (in the LXX only at Sir. 21:7) is certainly the sense in Rom. 1:19"8 He further adds: Thus in the concept of the knowledge of God the element of knowledge emerges alongside and sometimes prior to that of acknowledgment. The two are obviously linked in Rom. 1:18-23.8 Verses 19 and 21 may be summed up in this fashion^ observable things that should bring "submission knowledge were clearly given to them (v.l9) through the things created by God. They had the "recognizable knowledge," or they had some glimpses of certain aspects of God. His omnipotence and divine nature rather than divine personality is known to the natural man through general revelation. However, the recognizable knowledge was completely distorted, though not obliterated. The distortion became evident in the representations they made. By this effort they have turned to serve the creation rather than the Creator. The analogy of "The Blind Men and the Elephant" may be pressed further. What has the non-Christian done with his acquaintance of the "divine elephant." The first blind man set up a wall to remind himself of the elephant. The second man procured a spear, the third man a snake, then a tree, a fan, and a rope. As each of these men bows to the object he has taken to be an elephant, he calls it an elephant. A foreign visitor, the missionary with the fuller account through the Living Word and the written Word, knows what an elephant really is and objects. He questions whether his hosts have seen an elephant! The rebuttal comes from the defendant of the blind man, who upholds that they have seen the elephant in its totality, a few mysterious elements notwithstanding. With sentiment apart, it is a fact that the heathen have bowed down to wood and stone." This is idolatry. "And exchang111

ed the glory of the incorruptible God for an image in the form of corruptible man and of birds and fourfooted animals and crawling creatures" (Rom. 1:23). W. Sandy has given a concise summation of this heathen condition: They knew enough of God to know that thanks and praise were due to Him; but neither of these did they offer. They put aside the natural instinct of adoration, and fell to speculations, which only led them farther and farther from the truth. The new knowledge of which they went in quest proved to be fiction; the old knowledge that they had was obscured and lost by their folly. Starting with two things—a portion of enlightenment on the one hand, and the natural tendency of the human mind to error on the other, the latter prevailed, and the former became eclipsed.9 Paul's indictment can be applied to people anywhere who have turned their back upon God the Creator. During the time of writing, the Apsotle had not been to Rome (Rom. 1:10). He was drawing from his knowledge of debased Greek mythology and gross immorality, particularly in Corinth. But his description fits the religions of Greece and Rome. The little knowledge the Greeks and Romans had as representative of the entire heathen world, was lost in a multiplicity of religious adherence. Instead of the worship of one God, as reveal-. ed to the chosen race of Israel, they turned into the worship of man-made gods. This is the situation in Africa. Unfortunately, instead of recognizing the fact of idolatry, monotheistic universalists have given a fresh meaning to the idols. Idowu rationalizes: They may appear to live their lives in absolute devotion to the divinities, but underneath all their acts of worship is the deep consciousness that Olodumare is above all and ultimately controls all issues.10 Idowu even goes as far as saying that it is God who ordains these divinities as His ministers. The images have their home in heaven with God. This is the basic motif of Yoruba cultic art; for that the home of the divinity is in heaven; and that is the relevance of invocation at the beginning of worship. . . . We know too well how these emblems can become heavy weights tied to the wings of the soul, thus making earth-bound a thing meant for heaven. This is 112

where idolatry comes in; and anyone who describes a religion which has become idolatry as fetichism is fully justified.11 It is the abuse of images Idowu rejects. But as long as the worshipper sees his image as a medium between him and God, it is a valid approach, Idowu concludes: At bottom, as we have observed, the soul of the religion, that which makes it a coherent whole, is the monotheism which is implied in Olodumare. For a proper name we unhesitatingly say that there can be none other but "Olodumareism."`12 Do Christians know and worship the same God? Idowu's answer is an unqualified affirmative. What the word of God calls idols, Idowu calls ministers of God in order to provide room for monotheistic universalism. While it is recognized that adherents of African traditional religions are not devoid entirely of the knowledge of God, it is evident that they have distorted that knowledge. They have turned that knowledge of God into idol or spirit worship. An observer looking at this outward form may conclude that the "primitive people do not know God." The awareness of God is there. But Idowu does not need to baptize depravity into dignity. That the natural man is aware of God is one thing but that he also worships God through images is entirely another. A further relevant question to be asked concerns the extent of the knowledge of God the traditional worshippers have. The passage under consideration (Rom. 1:19-23) does not give all that may be known without special revelation, but it gives some. His "invisible" attributes are not all given, but His "eternal power" and "divine nature" are displayed. His acrata can be none other than what is observed in creation. The book of nature is the open declaration of the eternal God. This is confirmed by the fact that all peoples of Africa have theories of creation or myths of God's relation with the earth. A further knowledge possible is the fact of God's deity as I have indicated elsewhere: The term (theiotes) translated divinity here should not be confused with Godhead, which would have. been theiotes. "The fact is that the Creator is divine; is of a different nature from ourselves, and accompanied by distinct attributes, and those of the highest order." It is evident that natural revelation was not meant to give man the clear understanding of the 113

Godhead in the sense of the Triune God as given in the special revelation.13 The fact of God's personality and His tri-unity remains hidden to the heathen. Yet these aspects are absolutely necessary for man's approach to God and for redemption. While it may not be denied that some property of personality may be predicated in non-Christian religions, it is only in Christianity that a clear teaching of an absolute personal, triune God exists. Lindsell observes: Thus if He reveals Himself to be a personal God in the Christian faith He cannot reveal Himself to be impersonal in another. But having revealed Himself as we believe finally and completely, in the Christian faith, we have an objective test by which we can examine other faiths.14 Some attributes of God can be observed in animism. These attributes are evidences of the general revelation of the Supreme Being. It is not in religious practices that God is found. Lindsell's view can be supported, if he denies the knowledge of God from that aspect. Non-Christians can and do conceive of God and prove it by the name they give the Supreme Being and their use of this name in songs and proverbs. Animistic worship is no proof that man is trying to worship God. It, however, shows man's awareness of the existence of the Supreme Being and man's rebellion against that God. It also shows the deep search for the Reality in spite of the unconscious flight from Him. Only Jesus Christ can meet this thirst, not by filling up the measure of idolatry but by transformation. One final aspect of the claim of monotheism is worship. After an on-the-spot investigation of Yoruba religion, Geoffrey Parrinder reports: The priest of one important temple, when questioned on this point said that he did not worship Olorun, but that he believed God created his own temple deity (oduduwa). He said that before Europeans came to this country the Yoruba people knew of God, but built Him no temples but nowadays anybody who has money can build a house for Him-that is to say a church or mosque.15 Idowu, however, affirms that Yoruba people do not only know God clearly, but they even worship Him. He concludes 114

that there is some abuse of that worship, but that happens only when a person makes the image an end in itself. Idowu then writes apologetically defining Yoruba worship as a service to God: In true prayer, belief in and knowledge of the Deity as personal comes to clear and emphatic expression. Man enters into a personal relationship with the Deity, and in that relationship man as a creature is confronted with the Deity as Creator and "Determiner of Destiny. "16 Other students of African Traditional Religions claim true worship of God for other tribes. Writing of the Padhola tribe of Uganda, Bethwell A. Ogot suggests: The religions of the River—Lake Nilotes are therefore all monotheistic, and as Thomas and Scott observed several years ago, their Supreme Being, Jok, is "regarded with reference, which appears almost Semitic in spirit." Although he is recognized in his different manifestations—a development not unusual even in more highly intellectual religions—this does not detract from his fundamental oneness.17 Because of his conviction that Padhola worship the true God sincerely, Ogot laments the fact that Biblical Christianity would not accommodate non-Christian beliefs in Africa. He evaluates: The general spiritual malaise observable in most African societies today is attributable, I think to the failure to reconcile the Old Testament in these societies with the new faith by either Christianising the old practices or by Africanising Christ or both.18 General and Special Revelation Concerning God and His witness through divinities, Idowu's concept of revelation is the Apostle Paul's declaration at Antioch, "And yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness" (Acts 14:17). Idowu writes: As we focus our attention closer upon the Yoruba's concept of the Deity in order to know what they think and believe about His eternal Godhead and attributes it will be well for us once again to emphasize the fact 115

that God has never left Himself without witness anywhere in this world.19 Idowu understands the revelation to be that which is from the beginning. He explains: The whole matter, apart from the definition of "Deity," pivots round the vexed question of whether the revelation of God is restricted to any particular race or creed, or whether indeed by divers portions and in divers manners God has spoken from the very beginning to every heart of all the peoples of the earth—all the peoples whom He has made and set in their places on the face of the earth--in the way which each understands; whether all religions in which God is not a mere abstraction but a personal, present, living, active and acting, succouring Reality are not each in its own way a consequence of the divine activity of the loving God who is seeking man, and of man's responsive soul reaching out (however feebly and uncertainly) for Him, each according to its native capability.19 Idowu appears to be proposing two concepts of revelation. Firstly, he holds that Paul's remarks about God giving a witness to every people means the original revelation to mankind. One can assume that Idowu accepts the historicity of Genesis 1-11. This is highly commendable. Since man was made in the image of God, it is only to be expected that the Maker would communicate with His creation. Commendable though Idowu's proposition may be, it has two fallacies. Firstly, he makes no reference to the fall that has occurred since the original revelation. This is part and parcel of the section of the Word of God which presents the original revelation. This Idowu does not want to state because it will necessarily affect the revelation received by the worshippers of African traditional religions. The second fallacy is the wrong meaning attached to Paul's declaration about God's witness to men. That Paul here was thinking of the original revelation is highly improbable. The New English Bible renders the passage: In past ages he allowed all nations to go their own way; and yet he has not left you without some clue to his nature, in the kindness he shows: he sends 116

you rain from heaven and gives you food and good cheer in plenty (Acts 14:16, 17). The "witness" is God's general goodness to all mankind everywhere all the time. In theological language, it is called common grace, which is available to all men. Paul's audience brought flowers, part of God's creation, to deify the Apostles. But Paul turned around to say, actually your garlands, just like the heavens, "declare the glory of God". Idolatrous worship, motivated by Satan, cannot be the witness that God gives to the non-Christians. Idowu's second concept does the most serious violence to the Apostle Paul's text on the witness of God. Idowu thinks the text refers to idols or divinities of different religions. Idowu sees all religions as "a consequence of the divine activity of the loving God who is seeking man." Idolatry observable in non-Christian religions is interpreted as God's gift to man. Idowu further states, "So that either the Yoruba Ori or the Igbo Chi means, in the general sense, that essence which derives from the Head-Source, the Great Source of all life and being the source from which all take their origin."20 Idowu further indicates: According to Yoruba theology, the orisa were brought forth by Olodumare. We do not know by what method they were produced; but the strong suggestion of our oral traditions is that they were either engendered by Him or that they emanated from Him. . . . They (Orisa-Yoruba deities) have been employed, from the very beginning, in duties connected with the earth and its fullness. Thus, they are the ministers of Olodumare, looking after the affairs of His universe and acting as intermediaries between Him and the world of men. To each of them is assigned a department over which he is ruler and governor.20 The dim concepts in other religions are the same as the varying interpretations of Christian truths according to Idowu. He compares the two: Each With His Own Brush is the title of a collection of works of art in which are represented the way in which each nation of the Christian world has apprehended some salient truths of Christianity. As it is with this collection, so it has always been with the more general and broader field of the apprehension 117

of spiritual things. It is to each according to his own ability.20 A cursory look at the context shows that, instead of seeing pagan gods as ministers of God, the Apostle Paul employs the basest language to describe these so-called gods. Before the Apostle points out the fact that creation manifests the power of God, he describes the sad condition of non-Christian religions. He did not tell them that Zeus and Hermes (Greek deities) are ministers of God, through whom they should approach God. He did not play soft with them by advising them merely to improve their attitudes toward these highly respected gods. In no uncertain terms he challenged them: Friends, what do you think you are doing? We are only human beings like you. We have come with good news to make you turn from these empty idols to the living God who made heaven and earth and the sea and all that these hold (Acts 14:15). Although the Apostle appeared courteous in addressing the idolatrous Lycaonians, he and Barnabas had no respect for the objects of their worship. The Apostles were utterly furious because of the idolatrous worship even though the effort of the worshippers was to honour the Apostles. Paul called their gods Zeus and Hermes, "these things" from which they should turn to the living God. Thus, the absolute contrast is complete. One is things, the other is God, Zeus and Hermes are empty, man-made objects, God is living and eternal. The good news is good only because it shows man where he is in his worship of idols, and points him to God who alone has life in Himself and gives it to men willing to believe (John 5:26). Neither the Old nor the New Testament ever saw the idols as ministers of God. Friedrich Buchsel correctly indicates the uses of "eidalon" in the Septuagint: A first point to notice is, that "eidalon" rather than "laglama" is used for images of gods. Even more important is that the term is applied to the gods themselves. Behind the usage there is obviously a polemic against paganism. The presence of images as the focus of worship is used to emphasize the unreality of heathen belief and the heathen gods.21 Buchsel gives numerous Old Testament references to support his thesis (Deut. 4:28; 28:36; 29:16-17; Isa. 2:8, 20; 40:19-20; 44:9-20; 46:1-7; Jer. 10:3-9; Hab. 2:18-19; Psa. 115:4-8; 135:15-18). It is not only how the heathen used the 118

images, but the fact of their having them at all that is condemmed in the New Testament: The N(ew) T(estament) usage rests on that of the LXX or the Jews. In the N(ew) T(estament) 'eidalon' is used for heathen gods and their images.... In relation to Paul's use of 'eidalon', the question arises how far he regards them as realities. It is evident from 1 Th. 1;9 that they are no gods in comparison with God, and from Gl. 4:8 and R(omans) 1:23 that they are not divine by nature but only products of human sin and folly. But he seems to see demons behind their worship (1 C. 10:19; cf. 8:5), so that we do not have here a purely, intellectual dismissal.22 The concept of "an unknown God", as used by the Apostle Paul in his message in Athens, has wrongly been employed to support the idea of pagan Greek monotheism. The fact of' the case is that the great Apostle, in his usual manner, spumed the polytheism of his audience. G. Campbell Morgan represents the traditional understanding of the Mars Hill address. He writes on Acts 17:22-34: No, said the Apostle, I am not a setter forth of a foreign god; I am here to set forth the God to whom you have already erected an altar.... All the unutterable agony of your need is focused and emphasized in that one inscription, TO AN UNKNOWN GOD; and I declare that God to you. 23 Morgan sees in Paul's speech a declaration of both the knowledge and the institution of an altar to God, the Father of Jesus Christ. But both the grammar of the text and the external understanding of Greek mythology forbid this interpretation. The proper noun, unknown god, does not have a definite article, and it does not need to have. However, it weakens the view of a definite personal God known to and worshipped by the Greeks. But a stronger, grammatical point is the use of the neuter article in verse 23. That impersonal concept, the vague, "perhaps-unknowable-thing" is a genuine cry of the human heart which Paul was ready to fill with some real content. That Reality is God, the Creator, who needs no representation in any form or shape. Culturally and religiously, the Greeks were polytheists. People like Socrates who aspired to some Reality higher than the dumb man-made things did not deserve to live, in their judgment. Hemlock was their desert according to Greek 119

idolatrous worshippers. Would they then install a giant statute to a personal, monotheistic Being in the city centre? The doctrine of creation, according to their poets, was ascribed to one of the gods, Zeus. Merill Tenney has correctly observed that Paul; quoted the Greek poets Aratus and Epimenides, w ho had said that mankind is the offspring of Zeus. Arguing from the assent of their own poets to the transcendence of God, Paul reminded his audience that they could not logically picture Him as an image of metal or stone. Since His offspring are persons, not idols, the supreme deity must be a person.24 Paul was not saying that the Athenians had installed the altar to the same God he was proclaiming. Neither did he deny that the promptings of God, the vague awareness ot the Creator, was behind their action. These were clues indeed for only then could the point of contact be conceived. But their altar was not to the personal God Paul came to declare. F. F. Bruce rightly sums up the message: "Paul starts with his hearers' belief in an impersonal divine essence, pantheistically conceived, and leads them to the living God revealed as Creator and Judge."25 I find it hard to agree with Lenski who says: The idea expressed is not "to some unknown God" but to a certain one whom the Athenians did not know as to his actual name, power, etc., as they knew their many other divinities.... He intended to regard this altar and its inscription only as a confession on the part of the Athenians that, despite their multitude of divinities, one God existed of whom they themselves said that, while they knew of him, they did not in any way know him.26 The grammatical and mythological considerations given above makes Lenski's position untenable. Rather, the conclusion is as Glasser indicates: Actually, when Paul's statement is critically examined, it becomes apparent that he did not unreservedly identify this "unknown god" of the altar inscription with the God whom he proclaimed. Rather, he announced that since they acknowledged their ignorance of the divine nature, he would tell them the 120

truth about it. ... The ignorance rather than the worship is thus underscored.27 Paul was not praising the Athenians for worshipping the true God unawares. Rather, he was saying that the yearning of their heart for some kind of Reality not clear to them was the natural cry of the human heart after the Creator. But their distorted mind had landed them in gross idolatry. Now he was offering them something better, the redemptive God, Father of Jesus Christ. This would fill their vacuum. Deep in idolatry, Paul's audience could not get away from thinking that the Greek words Yesus (Jesus) and anastasis (resurrection) which he used were other gods. The Apostle challenged them into repentance in preparation for the coming judgment. The spirit of compromise was not part of Pauline theology. Paul's attitude toward idolatry was adopted by the early church. The Apologists were confronted with men who thought that the gods were the sons or ministers of God. Michael Green describes the confrontation that the early church faced: They were, accordingly, commonly regarded as subordinate agents of the one God. "The one doctrine upon which all the world is united," wrote Maximus of Tyre, "is that one God is king of all and Father, and that there are many gods, sons of God, who rule together with God. This is believed by both the Greeks and the Barbarians." Thus, polytheism and monotheism could be reconciled, and worship offered to the subordinate deities was thought of as ultimately reaching the supreme God. That is why it was dangerous to neglect the worship of the customary gods.28 Some Apologists succumbed to the subtlety of the devil in the early church. Justin the Martyr erroneously gives the heathen philosophers the credit of worshipping the same God Christians worship. We are taught that Christ is the first-born of God. . .. and those who live according to reason are Christians, even though they are accounted atheists. Such were Socrates and Heraclitus among the Greeks, and those like them.29 But there were others who strongly objected. What is there in common between Athens and 121

Jerusalem? What between the Academy and the church? What between heretics and the Christians? . . . Away with all projects for a "Stoic," a “Platonic” or a "dialectic" Christian! After Christ Jesus we desire no subtle theories, no acute enquiries after the gospel.30 Green well sums up the general approach of early Christianity on the issue of idolatry; But Christians were adamant the very hint of idolatry produced the strongest reactions in their hearts. The Apologists are full of it. Christians would not go to the theatre, public banquets, gladiatorial shows; employment in the army, the teaching profession the civil service was highly suspect among many Christians because of the measure of idolatry involved.31 This is the Biblical and early Christian approach to idolatry. They did not see the gods as agents of God but rather a the work of the devil. God's revelation is not found in idolatry but in nature. This natural revelation has been distorted and the conception of gods, be they zeus, hermes, or orishos, is a distortion rather than the worship of God. The theology of "Implicit Monotheism" as hitherto evaluated is foreign to Biblical Christianity. African traditional religious worshippers may claim that their gods are agents of the triune God, Father of the Lord Jesus Christ. But their view must be subjected under the searchlight of the Word of God. Under that scrutiny, the traditional religions are found wanting. They highlight the cry of the human heart, but the solution lies elsewhere. There has been a confusion of general and special revelation. Erich Sauer has very well summed up the content and defects of natural revelation. . At the commencement of human history there is present faith in the one God, Who revealed Himself in a three-fold manner: in nature (Rom. 1:19,20), in conscience (Rom. 2:2-15), and in history (Gen. 1-11). The later heathendom is therefore, a perversion of this threefold original: distortion of the remem-_ brance of the original revelation, misinterpretation of the revelation in nature (Rom. 1:23), and a confused conflict of soul with the revelation in conscience, 122

these are the three fundamental elements in all heathen religion.32 The natural revelation was never given for the purpose of salvation. That is why the plan for the Lamb of God to be slain (Rev. 13:8) was included in the beginning. There was always something wanting, this lack was provided for through the Incarnation. John F. Walvoord rightly states: It was because of the evident need for a more explicit revelation of God than that which was contained in nature that God used other means. On occasion God in ages past has spoken through prophets, visions, dreams, and phenomenal appearances . . . No longer did man need to reason from evidence of purpose, design, wisdom, and words which men speak and write. . . . Most important is the revelation in the written word of a divine plan of salvation by grace. God's own Son, who in Himself is a revelation of God both in His person and works, provided a salvation for all who will put their trust in Him.33 Besides God's design for natural revelation to be only a pointer to the Creator rather than soteriological, man's total depravity has further eliminated his chance of reading the book of nature aright. G.C. Berkouwer relates: Accordingly, when we speak of insufficiency, we certainly do not intend to cast any reflection on the divine act of revelation in this general revelation. On the contrary, it only points to human guilt and blindness. This insufficiency is. not a deficiency which is historically determined, i.e. in connection with the fall of man.34 Man may have a glimpse of the Supreme Being through natural revelation. But a clear picture is impossible. This applies to Yoruba people, too, whose understanding of the Supreme Being, Stephen S. Farrow describes as "vague and imperfect"35 For a clear and final revelation to any people, only the Christ-event will do. This final and unique revelation in Jesus Christ is not a fulfillment of other religions. It is decisive and final in the sense that it provides the only answer for which human endeavour has been searching. It is conclusive that the Scriptures know of only one way of approach to God, that is through the Living Word, Jesus Christ. Natural revelation may give hints about the Supreme Being, but it is 123

the Incarnate Christ alone who has truly revealed God to man finally and decisively. Natural revelation does indeed have its place, but special revelation bridges the infinite chasm which separates God and man. Van Oosterzee's words are appropriate: The right use of general revelation is not to remain there where it brings us, and exalt it above the special; still less to borrow from it our weapons for combating the other; it lies much more in this, that we suffer ourselves to be roused by its voice to the glorifying of God, and by its silence on many an important point are further led to ask for a nearer revelation which satisfactorily supplies its defects. This nearer revelation will be naturally valued more highly in proportion as the general revelation has given us a deeper impression of the majesty and glory of God, and agrees with it in a more surprising manner on cardinal points.36 If general revelation is kept in its proper place, the temptation of exalting any non-scripturally revealed concepts to the soteriological status will be considerably reduced. Jesus Christ alone will stand tall and unique above all other religions. He alone will be the Savior of those who accept the sola fide (by faith alone) contingency of salvation. This is the remedy for universalism. The view that presupposes the worshipping of one and the same God could lead on to the view of universal salvation. Idowu has not said much on salvation, but he seems to agree with the traditional worshippers that prayer in traditional religions is efficacious. He asserts: "The greatest obstacle to efficacious worship is impurity of heart. Thus moral and ritual cleanness have from time immemorial been accepted as a prerequisite of Yoruba worship."37 Prayer in Yoruba worship is also held to be true prayer to God outside of Jesus Christ, and brings about the experience of personal relationship. Idowu writes: In true prayer, belief in, and knowledge of, the Deity "as personal comes to clear and emphatic expression." Man enters into a personal relationship with the Deity as Creator and "Determiner of Destiny." . . . Admittedly, the objective petitionary character of Yoruba prayers shows that the fulfilment of man's desires, 124

rather than the will of the Deity, is their esse—"My will be done," rather than "Thy will be done," but that is because all the time the Yoruba are basing prayer on the fundamental notion that the will of the Deity is supreme anyway and that His will is the ultimate answer to their prayers.38 Idowu is not alone in the view that there can be a genuine experience of God in non-Christian religions. Bishop Lesslie Newbigin argues, "Is there a real communion between God and the believer in non-Christian religious experience? I think that this question must be answered with a plain affirmattive."39 Are religions from God as Idowu holds? If they are ordained by God, then it is natural to expect them to be the avenue of His revelation prior to, or even contemporaneously with, the presence of Jesus Christ. If, however, they are enemy forces, usurping the place of all that belong to the Lord who alone must be worshipped (Matt. 4:10), how would a jealous God share His glory with others (Isa. 42:8; 48:11)? Newbigin himself says: The other religions are not to be understood and measured by their proximity to or remoteness from Christianity. They are not beginnings which are completed in the Gospel. They face in different directions, ask fundamentally different questions and look for other kinds of fulfilment than that which is given in the Gospel. They turn, as Otto said, on different axes.40 If the experience of God is possible in non-Christian worship, why does the Word of God not give a single commendation of them? Even some of the so-called values in other religions talked about today did not warrant any praise from the Bible. George Peters has rightly affirmed: Such descriptive words as iniquity, vanity, nothingness, terror, abomination, labor, grief, horror, and the cause of trembling are used to characterize idols and idolatry. Not one complimentary word about "aesthetic" or religious value of idols is found in the Bible. Neither is idol worship ever accepted as an indirect worship of the true God who is the being and living reality behind idolatry.41 To expect a living experience of the jealous God, Father of our Lord Jesus Christ, in a system described in this manner is 125

a distortion of Scripture. Experience of God, where personal encounter in a relational sense takes place, is possible only through the true Mediator, the God-Man, even Jesus Christ. Idowu closes his book, Olodumara, with a beautiful paragraph. In conclusion, let us emphasize the fact that a vacuum is being created with regard to religion in Yorubaland. And there are contending forces for the filling of the vacuum. Of all the forces at work, Christianity by its unique and universal message, stands the best chance of fulfilling that which is implied in the Yoruba concept of God, and that for the benefit of the people of the country. This, however, depends as in every age and land upon the vision, spiritual stamina and faithfulness of those who are charged with its message.42 It is, however, hard to reconcile this legitimate praise of the Christian message as the solution to human dilemma, with Idowu's regret that Yoruba worship is passing away. He mourns, "It is to be regretted however, that the direct ritualistic worship of Olodumare as a regular thing is dying out in Yorubaland."43 Yoruba worship of Olodumare must, at least potentially, be equal or superior to Christianity if its death is regretted. The challenge of Elijah confronts Christian leadership in Africa today "How long will you hesitate between two opinions? If the Lord is God follow Him, but if Baal, follow Him” (I Kings 17:21). The trumpet must give a clear, uncompromising sound in all situations before the citizens can get the message and flee to security. 1 Eugene A. Nida, Message and Mission (Pasadena; William Carey Library, 1960), p. 184. 2 Kwesi A. Dickson and Paul Ellingworth eds., Biblical Revelation and African Beliefs (Maryknoll, N. Y.: Orbis Books, 1969), p. 13. 3 Ibid., p. 29. 4 Idowu, Olodumare, p. 31. 5 Ralph L. Woods, ed., A Treasury of the Familiar (Chicago: Peoples Book Club, 1945), p. 8. 6 Christine Ferrier (unpublished paper, Agincourt, Canada, 1918), p. 2. 7 John V. Taylor, The Primal Vision (London: SCM Press, Ltd., 1963), p. 83. 126

8

Rudolf Bultmann, Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964), I, 705. 9 W. Sanday, "Romans VII-VIII," Ellicott's Commentary on the Whole Bible, ed. by Charles John Ellicott (Grand Rapids: Zondervan Publishing House, 1970), p. 207. 10 Idowu, Olodumare, p. 50. 11 Ibid., p. 65. 12 Ibid., p. 204. 13 Byang Kato, "Limitations of Natural Revelation" (unpublished Master's thesis, Dallas Theological Seminary, 1971), p. 59. 14 Lindsell, An Evangelical Theology of Missions, p. 99. 15 Geoffrey Parrinder, Religion in an African City (London: Oxford University Press, 1955), p. 8. 16 Idowu, Olodumare, p. 116. 17 Bethwell A. Ogot, "On the Making of a Sanctuary. . . History of Religion in Padhola," The Historical Study of African Religion, ed. by T.O. Ranger and Isaria Kimambo (London: Heinemann, 1972), p. 124. 18 Ibid., p. 134. 19 Idowu, Olodumare, pp. 30, 31. 20 Ibid., pp. 60, 61. 21 Friedrich Buchsel, Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965), II, 377. 22 Ibid., p. 378; 23 G. Campbell Morgan, The Acts of the Apostles (New York: Fleming H. Revell Company, 1924), p. 420. 24 Merill C. Tenney, New Testament Times (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971), p. 266. 25 F.F. Bruce, The Acts of the Apostles (London: Tyndale Press, 1951), p. 336. 26 R.C.H. Lenski, The Interpretation of the Acts of the Apostles Columbus, Ohio: Wartburg Press, 1944), p. 723. 27 Clark H. Pinnock and David F. Wells, ed., Toward a Theology for the Future (Carol Stream, Ill.: Creation House, 1971), p. 313. 28 Michael Green, Evangelism in the Early Church (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970), p. 130. 127

29

Henry Battenson, ed., Documents of the Christian Church (London: Oxford University Press, 1964), p. 6. 30 Ibid., p. 8. 31 Green, Evangelism in the Early Church, p. 130. 32 Erich Sauer. The Dawn of World Redemption (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971), p. 82. 33 John F. Walvoord, “How Can Man Know God?” Bibliotheca Sacra, CXVI (April-June, 1959), 102. 34 G.C. Berkouwer, General Revelation (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955), p. 312. 35 Stephen S. Farrow, Faith, Fancies and Fetich (London: Society for Promoting Christian Knowledge, 1926), p. 140. 36 J.J. Van Oosterzee, Christian Dogmatics (London: Hodder and Stoughton, 1878), I, 111-112. 37 Idowu, Olodumare, p. 108. 38 Ibid., p. 116. 39 Newbigin, The Finality of Christ, p. 38. 40 Ibid., p. 44. 41 George W. Peters, A Biblical Theology of Missions (Chicago: Moody Press, 1973), p. 323. 42 Idowu, Olodumare, p. 215. 43 Ibid., p. 143. 128

10 ECUMENISM DESCRIBED Historical Ecumenism The term ecumenism is the Anglo-Saxon transliteration of the Greek word 'oikumene'. The word means the inhabited earth (Luke 4:5; 21:26; Rom. 10:18), or the world inhabited by mankind (Luke 2:1). Therefore, any gathering with a wide geographical representation can be called ecumenical in a nontechnical sense. Early church councils such as the Councils of Nicaea (325), Constantinople I (381), Ephesus (431), Chalcedon (451), and Constantinople II (553), are commonly referred to as ecumenical councils. In the nineteenth century the word acquired a technical meaning and has come to be used to describe a specific effort on unity by a section of Christendom. At a united conference of Christians from various denominations at Liverpool, England, in 1860, Lord Shaftesbury first called the gathering an ecumenical council. However, it was in 1900 at New York that the word was used as a title of the conference because the campaign vision for the conference was to cover the whole inhabited earth. Early "ecumenical" church councils were very concerned about doctrine. In fact, for the first millennium of the Christian era, every Council condemned a major heresy. For example, the orthodox council meeting in Nicaea I (325) 129

condemned Arianism which reduced the deity of Jesus Christ. The council of Ephesus (431) rejected Nestorianism, the view that exalted the humanity of Christ at the expense of His deity. Although ecclesiastical politics played a major part in some of the struggles, the primary concern of the orthodox church was purity of doctrine. Subsequent discussion will reveal that contemporary liberal ecumenism cannot rightly claim identity with the early ecumenical councils. Modern ecumenism The modern use of the term has two connotations. One is the general idea of a "brotherhood" gathering which brings together both Roman Catholics and Protestants, "it is institutionally symbolized by the National Conference of Christians and Jews. Its forte is "brotherhood" based on the feeling that our differences really do not matter so long as we can eat together and talk together."1 This type of ecumenism is generally promoted by such projects as Bible translation, Bible study, evangelism, and charity, depending on the local atmosphere. Most of these features are taking shape in Africa today. But the specific type of ecumenism to be dealt with in this chapter is the solidly institutionalized movement incarnated in the World Council of Churches. Lowell describes it: "The other aspect of ecumenism is a drive for Christian unity which envisages bringing all churches, including the Roman Catholic Church, under one ecclesiastical tent."2 Unlike the true type of early ecumenical councils, presentday ecumenism plays down doctrinal issues. Their thesis is that doctrine divides, but service unites. The drive, therefore, comes mainly through service. To the ecumenicals, unity, almost at any cost, is the greatest thing that could happen to the Christian Church. Any group that refuses to join the bandwagon of liberal ecumenism is considered a separatist, sectarian, or uncooperative group. Modern Ecumenism and the Third World The four major landmarks which preceded the formation of the World Council of Churches in 1948 are the Edinburgh Conference in 1910, Jerusalem in 1928, Madras in 1938, and Whitby in 1947. Ecumenism may rightly be called a child of the mission field. It was the desire for cooperation among missionaries and their supporters that led to the calling of the 130

Edinburgh World Missionary Conference. Inevitably as missionaries moved into India, China, Japan, and the countries of Africa and Latin America, they encountered problems requiring joint consultation. Nearly always this meant sharing helpful information and providing mutual counsel. In a few cases it meant alleviating friction that arose when one society encroached on territory or appealed to converts of another. Conferences usually sufficed to iron out the difficulties. Yet far from home missionaries enjoyed these assemblies for the sheer joy of being together —for Christian fellowship—and significantly these conferences became a main current flowing into Edinburgh, 1910. The procedure they evolved through the years became normative for Edinburgh, 1910, and the most subsequent ecumenical conferences. 3 There were group consultations among mission supporters and students in the homeland of the missionaries. But it was mainly in the Third World that ecumenism took firm roots. The Third World includes the countries of Latin America, Africa and the developing countries of Asia. One of the most important meetings in the early stages of the development of ecumenism was the South India Conference in 1900. It was repeated two years later. "The Madras group appointed an organizing committee which fixed afresh the fundamental problems of conference organization and procedure."4 Similar conferences were held in other parts of the world. The outcome of these conferences was evident: The influence of these gatherings greatly stimulated the desire for church union on the part of the younger church Christians. They, as is well known, have been especially concerned to give tangible evidence to Christian unity in church union.5 Other conferences were held in North America and Great Britain. There was the Evangelical Alliance Conference in Dublin, 1852, the Union Missionary Convention in New York, 1854, then the British Organization of the Evangelical Alliance conference in London, 1854. It was the concern for missions that led to the London Secretaries Association conference in Liverpool, 1860, and the following General Conferences on Foreign Missions, at London, 1878, and 1888. Missions was the primary purpose for these Anglo131

American conferences. This shows how fertile a soil the Third World is for the growth of ecumenism. A Roman Catholic author observes, "Ecumenical attitudes, having grown quickest in 'mission' territories, have then spread back to the home countries."6 The first World Missionary Conference was held in Edinburgh, June 14-23, 1910. "As a result of Edinburgh's far-reaching influence, it has also become customary to speak of 1910 as the beginning of modem missionary cooperation, indeed, of the Ecumenical Movement itself a largely justifiable argument."7 The supposed link between Edinburgh, 1910, and current ecumenism is a weak one. The clear objectives of Edinburgh differed greatly from what is seen and heard today. The concern for salvation of individual souls was the primary feature of these early conferences. The difference between Christianity and non-Christian religions was as clear as day and night. The proposed agenda for Edinburgh shows the deep passion for missions in the original founders. The items were these: Carrying the Gospel to all the world. The Native Church and its workers. Education in Relation to the Christianization of National Life. The Missionary Message in Relation to Non-Christian Religions. The Preparation of Missionaries. The Home Base of Missions. Relation of Missions to Governments. Co-operation and Promotion of Unity.8 One major weakness of the Edinburgh conference was the absence of doctrinal considerations. It was resolved at the outset that "questions of doctrine or church policy with regard to which the Churches or Societies taking part. . . differ among themselves" would not be discussed.8 This weakness is one of the features that today's ecumenicals can justifiably claim for heritage. On other counts, Edinburgh was soundly evangelical. To bring salvation to people as individuals was their goal. The utter lostness of men without Christ was their Biblical presupposition. There was no doubt at all in their minds as to the meaning of salvation. Their mission was clear. Their message was unadulterated. However, there was yet one other weakness of Edinburgh, 1910, and that was the exclusion of Latin America among the areas to be evangelized on the basis that Roman Catholics were working there. It was done to conciliate European dele132

gates who were in sympathy with Roman Catholics. This is a further similarity between Edinburgh, 1910, and contemporary ecumenism. Apart from these weaknesses, Edinburgh, 1910, was a conference of evangelicals. This discredits the liberal's claim today of being the only champion of unity. The fact of the matter is that orthodox Christianity from the beginning of the Church has been interested in fellowship and unity as long as doctrines are not compromised. Admittedly, Jesus Christ prayed for both visible and invisible unity in His body (John 17:21) but not unity without the basic agreement on doctrine. Doctrinal truths cannot be sacrificed at the altar of unity. A continuation Committee was set up at Edinburgh. Through this Committee, National Church Councils were organized. The mission countries of the world again became the chief targets for formation of Church Councils. Probably the greatest single architect of this type of ministry was John R. Mott. He had declined a call by President Woodrow Wilson to become the United States Ambassador to China on account that "he could not resign his important duties."9 The formation of National Church Councils was a prelude to the founding of the mother Council, the International Missionary Council. It was started in Lake Mohonk, New York in 1921, with a sizeable number of representatives from several countries. Dr. James E.K. Aggrey, of Ghana, then a professor at Livingstone College, North Carolina, was one of the representatives. He pleaded the cause of Africa at the conference and thereafter. Aggrey challenged the council: Give us a full-rounded chance. The sea of difference between you and us should be no more. The sea of our failure to bring any contribution to the Kingdom of God shall be no more. You white folks may bring your gold, your great banks and your big buildings, your sanitation and other marvellous achievements to the manger, but that will not be enough. Let the Chinese and the Japanese and the Indians bring their frankincense of ceremony, but that will not be enough. We black people must step in with our myrrh of child-like faith . . . If you take our child-likeness, our love for God, our belief in humanity, our belief in God, and our love for you, whether you hate us or not, then the gifts will be complete. 133

. . God grant that you who have heard ... this plea from Africa will trust us, will come and educate us, and will give us a chance to make that contribution to the world which is in the design of God.10 The International Missionary Council was founded for the primary purpose of common strategy in presenting the Gospel to the sinful world. Unfortunately, the objective was later relegated to the background. The decline was gradual, but sure. At the Jerusalem Conference in 1928, the main subject was the challenge of overemphasis on the social gospel and a syncretistic approach to other religions. Syncretism means combining the elements of many religions into one. European participants were prone to these unscriptural trends. The call back to the Biblical position went unheeded. The cancer continued to surge inwards towards the moral fiber. It was said of the gospel that "the Gospel of Christ contains a message, not only for the individual soul, but for the world of social organization and economic relations in which individuals live."11 The Church's task is "both to carry the message of Christ to the individual soul, and to create a Christian civilization within which all human beings can grow to their full spiritual stature.11 With this new emphasis, the International Missionary Council began to major on social ministries and thereby deemphasized the spiritual ministry. The criticisms from British and American conservatives at that time was not a far cry. Many of the theologically conservative British and North American delegates sharply criticized the modernistic cast of the whole assembly and regarded its compromising approach to other faiths as sheer apostasy. The erroneous identification of the Kingdom of God with western civilization established its roots in Christendom. In 1938 the International Missionary Council convened again at Tambaram, near Madras, India. The subject this time was "the Christian message in a non-Christian world." The leading single voice at Tambaram was the neo-orthodox Dutch theologian, Hendrik Kraemer. His epoch-making book, The Christian Message in a Non-Christian World, now in its seventh printing, is still one of the greatest works in the discipline. The opposition of W.E. Hocking and others did not silence Kraemer. In his argument, Kraemer admits that "man is by nature a religious 'animal' as well as a moral or an intellectual one."12 But he advocates, "The important thing to note in man is that, 134

although a religious 'animal' by nature, he is at the same time deeply irreligious, if we take the word religion with the seriousness we have learnt from Christ."12 Kraemer also bemoans the relativism of his days: The general atmosphere of relativism and the steadilygrowing conviction of the irrelevancy of religion, however, evokes the notion that all religions were probably equally unimportant and equally erroneous, which in its turn reinforced the relativist and secularist temper.12 While Kraemer deserves commendation for upholding the unique nature of Biblical revelation, his view of total discontinuity in religions is a denial of natural revelation. Although non-Christian religions are barricades against God, paradoxically they arise from man's God-consciousness. Religious systems as such, evidence the vestiges of God's witness to man through nature and conscience. The religions themselves are not the witness of God's revelation, but they prove the yearning for God in the human heart. Non-Christian religious practices indeed constitute a rebellion against God, but nevertheless, they show the ipso facto cry of the human heart. Therefore, discontinuity of the God-man relationship as caused by the fall, must paradoxically be matched with continuity of the vestiges of natural revelation. On July 5-24, 1947, the International Missionary Council met at Whitby, Ontario, Canada, following the devastation of World War II. The theme of Whitby was "partnership in obedience." Evangelism was the content of the act of obedience. There was no doubt as to the meaning of evangelism. While the delegates did not shut their eyes to man's need in this life, they were clear on the issue of personal faith in Christ or its absence. They believed that "the Gospel should be preached to almost all the inhabitants of the world in such a way as to make clear to them the issue of faith or disbelief in Jesus Christ."13 However, they left out the persuasive aspect of the gospel presentation. A clause on challenging the hearers to accept Christ as part of evangelism was missing. The cancer was gnawing gradually into the vitals of the gospel. Two other streams of ecumenism are Faith and Order, and Life and Work. The International Missionary Council reaffirmed at New York, 1927, "that to seek any theological consen135

sus or to discuss or determine matters of doctrine lay beyond its province."14 This was a reaffirmation of Edinburgh, 1910. Charles H. Brant was so concerned for "faith and polity" that he persisted until Faith and Order was formed in 1927. A parallel movement, Life and Work, with particular emphasis on meeting social needs, was formed in 1925. At Edinburgh in 1937, the two movements were merged, and this prepared the way for the formation of the World Council of Churches. At a preliminary conference in Utrecht, Holland, in 1938, the constitution for the World Council of Churches was drawn up. The plan lay dormant during the war years (1939-45) until 1948, the year the World Council of Churches was formed in Amsterdam. Since the formative years of ecumenism till today, the Third World has been much under consideration. The Congo Protestant Council was legally organized in 1924. It, however, pulled out of I.M.C., when the latter was merged with the World Council of Churches in 1961. Through the great initiative of John R. Mott, several Christian Councils were formed in Southern and Central Africa before the outbreak of World War II in 1939. However, it was in 1955 that the first continental meeting in Africa was organized by the Lutheran World Federation. In 1957 the International Missionary Council met in Accra, Ghana, evidently to encourage the ecumenical movement in the continent. The first representative body of the All Africa Conference of Churches was organized. The body soon met in Ibadan, Nigeria, in January, 1958. In April 1963, at Kampala, Uganda, the Assembly of the All Africa Conference of Churches was inaugurated amidst drumming of jubilation. From this time on the ship of ecumenism has been sailing smoothly and with arrogance on the ecclesiastical waters of Africa. The chartered course of the All Africa Conference of Churches has been echoed by Hans-Ruedi Weber: The emergency situations created by civil wars, race discrimination, refugees, and hunger, became a severe test for the community of Churches which develops in the A.A.C.C. A continent-wide survey of the needs in Africa was made for the W.C.C. by the late Z.K. Matthews and Sir Hugh Foot. An ecumenical emergency fund for Africa was created, which makes it possible to operate service and training projects all over the continent.15 136

1

C. Stanley Lowell, The Ecumenical Mirage (Grand Rapids: Baker Book House, 1969), p. 11. 2 Ibid., p. 12. 3 Hogg, Ecumenical Foundations, p. 16. 4 Ibid., p. 21. 5 Ibid., p. 33. 6 Andrian Hastings, Church and Mission in Modern Africa (London: Fordham University Press, 1967), p. 238. 7 Hogg, Ecumenical Foundations, p. 98. 8 Ibid., pp. 108, 109. 9 Ibid., p. 156. 10 Harold E. Fey, A History of the Ecumenical Movement, 1948-68 (Philadelphia: Westminster Press, 1970), II, 74, citing Edwin W. Smith, Aggrey in Africa, p. 188. 11 Ibid., p. 250. 12 Hendrik Kraemer, The Christian Message in a Non-Christian World (Grand Rapids: Kregel Publications, 1969), pp. 13, 14. 13 Hogg, Ecumenical Foundations, p. 340. 14 Ibid., p. 217. 15 Fey, History of Ecumenical Movement, p. 78. 137

11 ECUMENISM ROOTED IN AFRICA All Africa Conference of Churches The formation of the All Africa Conference of Churches in Kampala on April 20, 1963, fulfilled the long-time dream of ecumenical enthusiasts. The historic moment has been described: The solemn silence was then swept away as the assembly hall reverberated with the loud and clear beats of African drums signalling the birth of AACC. This was the voice of Christian Africa, not drums calling to the past darkness of pagan rituals, but drums dedicated to God, the transformation of an age-old instrument into an instrument of the church proclaiming unity, and common witness.1 The AACC, like the World Council of Churches, has the minimal doctrinal basis for membership. It reads: The All Africa Conference of Churches is a fellowship of Churches which confess the Lord Jesus Christ as God and only saviour according to the scriptures and therefore, seek to fulfil together their common calling to the glory of the one God, Father, Son and Holy Spirit.2 138

Obviously the minimal nature of the statement provides room for the easy accomodation of various theological positions. The Scriptures are left undefined so they can accomodate theologians who reject the doctrine of the infallibility of the Bible. The AACC is an affiliate of the World Council of Churches. In 1965, AACC projects in Africa looked for 726,500 U.S. dollars from the World Council of Churches. The AACC Headquarters alone requested 56,000 U.S. dollars in 1965.3 The AALC constitution states, "Without prejudice to its own autonomy, to collaborate with the World Council of Churches and other appropriate agencies in such ways as may be mutually agreed. "4 The membership of AACC is open to denominations as well as individual churches. The World Council of Churches gives massive support to individual National Church Councils. The National Christian Council of Kenya which denies affiliation with W.C.C., nevertheless submitted a budget for 69,930 dollars in 1965/68, of which only 13,468 dollars was to be realized in Kenya. N.C.C.K. also is host to the W.C.C. General Assembly in Nairobi in November/December 1975. In Nigeria, an Inter-Church Study, Lay Training and Conference Centre has now been built. The funds requested in 1965 from the World Council of Churches for this magnificent centre were 148,160 dollars. Besides the massive support of projects in Africa, a sizeable number of African students are sent overseas each year for further education. Out of 180 students who benefited from the scholarship programme in 1965, "approximately one third of all scholarships have been awarded to Africans; a total of 52."5 The report further adds: In addition to the regular programme, the Scholarships Office has arranged for 26 older African pastors to take special courses in the United Kingdom, the U.S.A. and Switzerland. Funds to cover travel costs for this programme are being sought outside the scholarships programme.5 Liberal ecumenism is, indeed playing a vital role in promotion of ecumenism in the Third World and among the minority groups. The abortive Consultation on Church Union, conceived by Eugene Carson Blake and the late Bishop James Pike, is now headed by the black Bishop Frederick D. Jordan. 139

The National Council of Churches of Christ, U.S.A., at its General Assembly meeting in Dallas, December, 1972, elected the black minister Rev. W. Sterling Cary as the chairman. Out of a tota1 of 140,000 congregations in the National Council of Churches U.S.A., 51,000 are black congregations. Another significant move in ecumenism is the election of the West Indian black theologian. Dr. Philip Potter, as General Secretary of the World Council of Churches. One of Africa's leading theologians, Professor John Mbiti, is now the head of the Ecumenical Institute in Boise, Switzerland. The ecumenical proposal in Uppsala, 1968, is working perhaps faster than anticipated. The W.C.C. proposed to see “the effect of the World Council's growth away from the North Atlantic region which gave it birth ‘toward the Third World’.”6 While the power of ecumenism is seriously threatened in North America through the resurgence of evangelical dynamic witness in evangelism and theological scholarship, the ecumenicals are finding an outlet in the Third World. While financial backing from North America and Great Britain is slowing down, West Germany is assuming the dominant role in financing ecumenical projects. Being a state church, the German church is not likely to run out of funds for keeping ecumenism alive. The next two decades should, therefore, be expected to bring about a strong liberal ecumenical push in the Third World. This will be more on the theological level. The battle for the next generation will be largely theological. A survey of ecumenical theology demonstrates the danger of universalism. Theology of Ecumenism As liberal ecumenism seeks firm footing in the Third World it brings with it poisonous elements. A common proverb says, "he who pays the piper dictates the tune." It is unrealistic to expect so many students from the Third World to digest Aquinas, Tillich, or Cone, and return home unaffected. It is naive to expect the World Council of Churches to make such a massive investment in Africa without influencing African thinking. It is, therefore, appropriate to find out the theological trends in the world body today. "Salvation Today" is a burning issue in the entire field of liberal ecumenical theology. Material and human resources are about exhausted in an effort to find out the meaning and application of salvation. : 140

The basic problem of ecumenicals is the lack of an authoritative source for the meaning of salvation. The word liberal means a person who, among other things, does not accept the absolute nature of the Bible. While evangelicals hold that the Bible is the Word of God, liberals advocate that the Bible contains the Word of God. It is praiseworthy for the W.C.C. Constitution to include "according to the Scriptures." But what Scriptures? Is it Buddhist, Muslim, or Hindu Scriptures? If it is Christian Scriptures, as the context shows, is it the mutilated, errant Scriptures of the liberals or the inspired, innerrant Word of God of the conservative evangelicals? The question of authority depends on which view of Scriptures one holds. Edward J. Young affirms: Despite all that is being said and has been said to the contrary, the doctrine of inspiration is of the utmost significance and importance. If the Bible is not infallible, then we can be sure of nothing. The other doctrines of Christianity will then one by one go by the board. The fortunes of Christianity stand or fall with an infallible Bible. Attempts to evade this conclusion can only lead to self-deception.7 Young's statement can hardly be improved upon, except to redeem the word "infallible" from the erroneous understanding of even some evangelicals today. When Young uses "infallible" he means "inerrant," rather than an errant Bible being infallible notwithstanding. The inspired, inerrant Bible is not the Scriptures of many leaders within the ecumenical movement. Not only is Higher Criticism adhered to by many within their ranks, but some even object to the whole concept of reliance upon the Scriptures as authoritative. Colin Williams of Union Seminary addressed the National Council of Churches in these words: It has been pointed out that one of the grave problems of our present culture is that we have no common texts. For centuries the west, at least, has had common texts: the Bible, classical texts, Shakespeare. Now we are increasingly illiterate in all three. No longer do these give us a common language; a common interpretation of myths; common visions of meaning; or a common sense of authority, the authority of truth and life.8 141

Having thrown away the authoritative basis of the Word of God, man leaves the door wide open for a man-made message. It is no wonder that liberals cannot come to an orthodox understanding of salvation, evangelism, and other basic doctrines of the Word of God. The meaning of evangelism enters into the discussion of the problem. "Eungelion" is a Biblical word. If the Bible is not recognized as the authoritative source, it stands to reason that the Biblical meaning may not be adhered to. Colin Williams (quoted above) best exemplifies this thesis. Having rejected the Scriptures as the valid common authority of life and practice, he also rejects the Scriptural view of evangelism. He claims, "And so an evangelism which deals only with individual sins and which leaves untouched the corporate sins that are done for us by our institutions is not Christian evangelism."9 Williams compares Paul's teachings on Satan and his forces with institutional establishments that must be tackled in evangelism. He writes: Paul's Epistle to the Ephesians talks about preaching to the principalities and the powers and so directs evangelism not only to persons but to the corporate structures, the fallen angels in the mythology of that time. It is no accident that in John's Revelation we are told about the deathly character of principalities and powers. They hold us in thrall.9 This is not an accurate understanding of Paul. In Ephesians 6:12 the Apostle is speaking to Christians who have already been evangelized. Their long struggle with the evil forces, obviously the spiritual battle, is in view here. Never did Paul expect to transform the structure in a given community before evangelism may be said to take place. Paul's evangelism was a call for individual surrender to Jesus Christ (Acts 13:38, 39, 48; 16:14, 31; 19:4-7; Rom. 10:13; Phil. 2:10). Only after the individuals are transformed can they influence society through their godly conduct and verbal witness. Even on such a wicked issue as slavery, Paul was careful not to confuse the agony of the oppressed with the spiritual agony of "proletariat" and "bourgeois" alike, the oppressed and the oppressor. To advocate even a simultaneous transformation of society with the salvation of individuals, is to add some man-made plus to the "eungelion." Once that is done, the gospel is no longer the gospel of Jesus Christ. But history has proved that Christians are the light of the world spiritually, 142

socially, and economically. Those of us from the Third World, have seen how the gospel for individual salvation has transformed whole communities in all aspects of life. The declaration of the death and resurrection of the Son of God and a call for a response by the sinner to prepare for eternal life remains the only valid evangelism (I Cor. 15:1-3; Acts 16:31; John 3:16). The worst social problem of Paul's day was slavery. At least one-third of the people in the Roman Empire were slaves. Paul, of course, did not condone it. Neither did he pick up arms against the state. Rather, he advocated the principles of equality among masters and slaves who had experienced Christ's transformation. If they made this their philosophy, they would influence the society, and eventually slavery would suffer death. Buswell rightly observes: The Bible teachings were correctly seen, not as explicitly striking at slavery as such, for it would have been inconsistent to precipitate the kind of social turmoil which would inevitably have followed. The Bible was given in a particular language and in a real culture, and its presentation, though not its content, had to be adapted, the same as it must be on any mission field today, to the receiving culture. The consequences of receiving the Gospel work revolution directly only in the individual; and, through the individual's changed values, indirectly in the society.10 If evangelism is not clearly defined, neither will salvation be correctly understood. There has, apparently, never been an age of such a great confusion of the meaning of salvation in the history of Christianity. In medieval Europe, the means of attaining salvation was lost in the woods of papacy. Salvation itself was clear. But today long trips literally around the world in search of the meaning of salvation have been taken by scores of highly intellectual minds "always learning and never able to come to the knowledge of the truth" (2 Tim. 3:7). The rejection of the authoritative Word of God is the number one problem blocking the attainment of the truth about salvation. The theme of the General Assembly of the World Council of Churches at Bangkok in December, 1972, was Salvation Today. The ecumenicals expected to arrive at an answer without agreeing on the common source for that 143

answer. Peter Beyerhaus evaluates Bangkok: The real reason for the breakdown of the exegetical preparation for Bangkok was twofold. First, it once more revealed the depth of the hermeneutical crisis in the WCC. There is no common conviction that the Bible is the authoritative and reliable basis for Christian faith and ministry. Scripture is seen as a collection of different documents, testifying to the experiences of salvation and understandings of the divine will at the time they were written. . . . Second, these present-day experiences and quests now concern the ecumenical mind to so high a degree that even a witness of the Bible (when it is still consulted) is understood within the framework of current political, social, cultural, religious, or psychological problems. . . . Scripture, therefore, was not allowed to play its majestic role in Bangkok.11 As the Bible is not the authoritative source of teaching on salvation according to some of them, the ecumenicals are left to devise their own concept of salvation. The basic concept of salvation which underlies practically all the terms employed by liberal ecumenicals is social and economic liberation. Salvation is first and foremost a deliverance from the here and now oppression, and only secondarily and remotely, spiritual in the sense of life to come. To stress the idea of personal salvation and declare hell judgment for non-Christians is considered eccentric and dehumanizing. The concerted effort is for universal deliverance of all people everywhere from any kind of oppression by fellow human beings. It is to provide this kind of salvation that the World Council of Churches "allocated another 200,000 dollars to 'anti-racist' groups around the world."12 Salvation today is described in various terms, but the most popular one is liberation. The liberal theology of Latin America today is described in terms of liberation. Liberation is defined as follows: Liberation is the redemption of man from his violence, a socially and personally pervasive violence, a violence that is both within and without. Liberation is the cross of self-emptying, suffering and non-violent love which moves one to faith and to a deeper humanity. Deeper even than any repossession of the land by the people is the renewal of their humanity in a struggle 144

which is truthful, loving, and life-giving. Humanity needs that struggle even more than it needs a victorious end, for the struggle is the victory.13 In defining salvation as liberation, James Cone speaks of "God's activity in history, setting people free from economic, political, and social bondage."14 Cone further elaborates, "It means that the objective reality of divine reconciliation, accomplished through the cross and reconciliation of Jesus, is sanctified only when all races begin to live on the basis of that reality."14 In Salvation Today Study Book prepared specifically for Bangkok, J. Robert Nelson states his understanding of forces from which man may be delivered: From what does God save us? From bodily existence in a material world? No. That has been an ancient Greek notion. . . . From our enemies? Yes, in part. The Old Testament God (Yahweh) is called Saviour because he delivers the people Israel from their enemies and oppressors . . . From the devil? Yes, in a way. Evil is personified in the form of Satan, who appears in the New Testament to tempt, seduce, and destroy us . . . From sin, death, and hell? Again, yes; for these are key concepts of the Bible's promise of salvation. Do they carry the same meaning today? Unfortunately, popular usage has reduced "sin" to a moralistic no-no, and "hell" has been stricken from the cosmic map.15 A series of consultations on the theme of salvation were held in different countries before Bangkok. Hymns were composed and rendered in the most up-to-date beat music. The present author observed some of the fruitless discussions on salvation at such a Council in Dallas. The final outcome of a non-Biblical concept of salvation is what Beyerhaus describes as "one of the worst statements."16 He quotes these confused ecumenical beatitudes found in the Litany produced by Section I: You were a poor Mexican baptized by the Holy Spirit and the Blood of the Lamb: I rejoice with you my brother. You were an intellectual Chinese who broke through the barrier between yourself and the dung-smelling peasant: 145

I rejoice with you, my sister. You found all the traditional language meaningless and became "an atheist by the grace of God": I rejoice with you, my brother. Out of the depths of your despair and bondage you cried and in your cry was poignant hope: I rejoice with you my sister. You were oppressed and fled to the liberated areas and dedicated your life to revolutionary struggle: I rejoice with you, my brother. You were oppressed and put down by male authority and in spite of sneers and snarls persevered in your quest for dignity: I rejoice with you, my sister.16 The birth pangs of the illegitimate baby of the World Council of Churches, salvation without the inerrant, authoritative Bible, finally arrived at Bangkok! This ill-fated baby is now given for nurture to the Third World. Beyerhaus concludes after sitting through Bangkok: It would be futile to weigh the pros against the cons and from such analysis proceed to a diagnosis of how far the WCC at its Bangkok meeting strayed from Biblical truth and how much hope there may be for further dialogue, cooperation, and clarification beween the ecumenical and the evangelical movement.16 The World Council of Churches had wooed the International Missionary Council into merger only to give the Biblical missionary mandate a decent burial in the rabbles of ecumenical socio-politico-economic structures. Beyerhaus analyzes: The emphasis on "dialogue with men of living faiths," on "salvation through political confrontation," and on a "moratorium" for Western missions are the decisive results of Bangkok. Only the third of these is really new. One might term it an effort at the self-liquidation of the Western missionary movement.16 Where the edge of gospel distinctives is blunted, and the antithetical nature of the call of Christ is reduced to synthesis with man's device for survival, the logical outcome is necessarily the funeral of gospel imperatives. This is the danger of universalism or syncretism. Beyerhaus further explains: Here, under a seemingly Biblical cover, the concept of salvation has been so broadened and deprived of its 146

Christian distinctiveness that any liberating experience can be called "salvation." Accordingly, any participation in liberating efforts would be called "mission."16 Death and decay through universalism has already penetrated the mission cargo in the ship of ecumenism. While the size of mission personnel may not be a proof for the success or failure of a mission society, the sudden cutback of personnel must be a pointer to either dramatic success or tragic failure in the field of service. The dramatic cutback in mission endeavour among ecumenical related churches can hardly be a mark of success. In Nigeria, for instance, the well-known New Life for All Movement, which has doubled the churches in three to five years, has been successful almost entirely among non-liberal, non-ecumenical denominations. The ecumenicals themselves are aware of the fact that it is in evangelical, conservative churches that the dynamic movement of the Spirit is most noted. Their definition of evangelical conservatives in Enugu in 1965 read: One of the vital movements of our time is found among Christians who may be called conservative evangelicals. This name is used for Christians who differ from one another at many points but lay their own emphasis upon Scriptural authority; the experience of the new life in Christ; purity in the church; and missionary zeal.17 If there was any area where the reduction of mission personnel is due to success of the job undertaken, it would be among the conservative evangelical mission societies. That, however, is not the case. The decline is in the other camp, and the reason must be found elsewhere. The sudden shrinking of ecumenical mission agencies is contrasted with the phenomenal growth of both the evangelical missions and their related churches. Christianity Today (November 1971) compares the 4,548 "overseas task force" of conciliar denominations in 1958 and the low figure of 3,160 in 1971. This radical decline is contrasted with the Evangelical Foreign Missions Association which enjoyed a 60 per cent increase (from 4,688 missionaries in 1958 to 7,479 in 1971) during the same period. A sister conservative evangelical group, the International Foreign Mission Association, also had an increase, having jumped from 5,902 missionaries in 1958 to 6,164 in 1971. The missionary decline in these old, mainline denom147

inations was preceded by a change of orientation in ecclesiastical hierarchies. These were the churches that began to turn away from evangelism and personal soul-winning as they came to envision the mission of the church to be changing the world's social and economic structures. At the same time these denominations were deeply infiltrated by those who no longer believed in the uniqueness of Christianity and bowed to syncretism (as, for example, Colin Williams, dean of Yale Divinity School, who said that what the Buddhist believes in his situation is as good for him as what he himself—Williams, believes in his own situation). In addition, the main-line churches have been invaded by a neo-universalism. According to this view, all men are already in Christ; they need only to be informed of their salvation. Syncretism and universalism are deadly foes of missionary outreach, and also of spiritual vitality.18 The wise saying, "to forewarn is to forearm," is appropriate for the Third World churches. The church in Africa has not yet fully produced its Hockings, Robinsons, Pikes, and Tillichs. But the cloud like the palm of a hand is gathering. The ecumenical ship with its imported contraband of liberal theology is making its presence felt. The illegitimate child of Bangkok is now dumped into the laps of the Third World church leaders. Syncretistic universalism is the milk. Only a return to the authoritative Word of God can muzzle the baby of "salvation today" and save the church in Africa from universalism and syncretism. AACC Statement of Faith (Kampala) 1963 Addressing himself to ecumenism in Africa, John Mbiti rightly warns, "The dilemma lies in attaining a church unity which then becomes a theological stagnation for those who subscribe or belong to it."19 This is a timely warning. But it seems to be expecting something short of a miracle to ask African ecumenicals so tied up with the World Council of Churches in finances and ideology to come out differently. Elements of universalism have already penetrated the ecumenical movement in Africa. Like the World Council of Churches, the All Africa Conference of Churches has theologians in its circle who question the Word of God as being the final authority. Many of them have bought the liberal theological concept of evangelism and salvation. 148

Concerning the theology of the All African Conference of Churches, silence has been the policy. The doctrinal basis of faith as such is not known to exist, except the following general proposition which is the basis for membership: The All Africa Conference of Churches which confess the Lord Jesus Christ as God and only Saviour according to the Scripture and, therefore, seek to fulfill together their common calling to the glory of the one God, Father, Son, and Holy Spirit.20 The statement is commendable in what it says. But the greatest problem and dangers lie in what it does not say. Who is this "Lord Jesus Christ as God and only Saviour"? Should a statement about His supernatural birth, life, death, and resurrection not be mentioned? Is His second coming so insignificant that nothing need be said about it? With all the dispute about Scripture today, should something not be said about its authenticity, inspiration, and inerrancy? The "common calling" is too vague. The common calling of whom, and how does it become effectual? Is the future of both the saved and the lost so trivial that it needs no mention? The relationship of Persons within the Godhead deserves some statement of belief. All these "missing links" of the AACC basis of cooperation have at one time or another played a great role in historical Christianity. Unless the church in Africa wants to isolate itself from historic Christianity, it should take a position on these vital doctrines. Is it because ecumenism does not want to jeopardize its "unity in the dark" that it plays down the role of doctrine? Apparently this is the crux of the matter. The World Council of Churches has set up the pattern for unity. As the All Africa Conference of Churches follows that route, the funeral dirges sung at Bangkok in December, 1972, for the burial of Biblical evangelism and missions, will be echoed from Kampala or Kumasi some day. Only a strong faith in the God-breathed (2 Tim. 3:16), infallible Word of God (Matt. 5:18; John 10:35) can save the church in Africa from such a tragedy. Only the presupposition of eternal torment in fire and the offer of remedy for the unsaved based on God's love will keep the fervor of evangelism burning. Although the statement of faith of the AACC left out most of the essential basic doctrines of the church, the delegates uttered some commendable pronouncements at the inaugural meeting in Kampala. 149

There was no confusion as to the fact that without the Gospel of Christ, Africa was in "darkness of pagan rituals."21 This was no abuse of African culture, but an honest admission of the undiluted gospel of Jesus Christ which sees that "the whole world lies in the power of the evil one" (1 John 5:19). Kampala recognized true freedom and liberation. In the message to the churches, the delegates affirmed: We affirm that there is larger freedom which God offers through His Son, so that men are liberated from slavery of sin and fear, to live the rich, free, abundant life of the children of God. This is the Good News.22 Instead of compromisingly seeking peaceful coexistence with all religions, Kampala delegates were prepared to lay down their lives for the true gospel of Christ. They unanimously pledged themselves to follow the path of the early twenty-two Baganda martyrs if need be: We have been made conscious that the faithful proclamation of Christ as the only Saviour of the world may, even in our day, have to be tried out by a Cross and Martyrdom. But, remembering that "The servant is not greater than the Master," and aware of His abiding presence who said, "Behold, I am with you always," we do not flinch.22 Even on such a delicate problem as polygamy, the message of Kampala was clear and uncompromising. Monogamy was recognized as God's ordained plan for the Christian home and not a western imperialistic legislation.23 Kampala saw Christian evangelism not in the sense of dialogue between equal religions but as "confrontation with Islam."24 A living Church takes its task of evangelism seriously. If such examples of solid, Biblical Christianity were more common in the AACC, its spiritual health would be greatly improved. 1

Drumbeats From Kampala (London: Lutterworth Press, 1963), p. 10. 2 Ibid., p. 63. 3 World Council of Churches Service Programme and List of Projects, 1965 (Geneva), Part 6, pp. 152-4. 4 Drumbeats, p. 64. 150

5

Service Programme, p. 18. Fey, Ecumenical Movement, p. 444. 7 Edward J. Young, Thy Word Is Truth (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970), p. 5. 8 Editors, "Liberal and Conservative: No Longer Adversaries," Together, June, 1973, p. 17. 9 Ibid., p. 19. 10 James 0. Buswell, III, Slavery, Segregation and Scripture (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964), p. 33. 11 Peter Beyerhaus, "The Theology of Salvation in Bangkok," Christianity Today, March 30,1973, p. 13. 12 Edward E. Plowman, "WCC Grants: Repeat Performance," Christianity Today, October 1971, p. 56. 13 Thomas E. Quigley, ed.. Freedom and Unfreedom in the Americas: Towards a Theology of Liberation (New York: IDOC Book, 1971), p. 7. 14 Editors, "Dr. Cone Lectures," Harvard Divinity Bulletin, III (December, 1972), 3. 15 J. Robert Nelson, "Personal Integrity and Fulfillment," Alive Now, Winter, 1972, p. 10. 16 Beyerhaus, "Theology of Salvation," p. 17. 17 W. Harold Fuller, "An Analysis of the WCC Central Committee Meetings" (unpublished paper, Enugu, Nigeria, 1965), p. 6. 18 Editors, "The Missionary Retreat," Christianity Today, November 1971, pp. 26-27. 19 Mbiti, African Religions and Philosophy, p. 267. 20 Drumbeats, p. 63. 21 Drumbeats, p. 11, 22 Ibid., p. 16. 23 Ibid., p. 27. 24 Ibid., p. 41. 6

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12 ECUMENISM MATURES IN AFRICA AACC at Enugu (1965) and Ibadan (1969) To further ensure the security of ecumenism in Africa, the All Africa Conference of Churches and the World Council of Churches sponsored two significant conferences in Enugu, Nigeria. During January 4-9, 1965, sixty African church leaders and forty representatives from the World Council of Churches gathered to discuss "The Christian Response to the African Revolution." Immediately following the consultatation was the meeting of the World Council of Churches' Central Committee, also in Enugu, January 12-21. Not only were Greek and Russian Orthodox present, but Roman Catholics were expected to join the WCC in the near future. Even non-Christian groups made a bid to join the WCC. Harold Fuller reports: Not to be left out of the picture, the Ahmadiyya Mission (a virile Muslim sect) issued an Open Letter to the World Council of Churches during the meetings, suggesting that they "widen the spirit of unity to include Muslims also," and "join forces to face the threat of atheism." The WCC did not take up the offer. Instead, a consultation on Muslim countries was announced to 152

be held in Jerusalem this July. The possibility of holding an African consultation on religious liberty was to be explored.1 It was at this consultation that a new meaning of evangelism was introduced. A. Adegbola, speaking on the subject, "A Christian Interpretation of the African Revolution," explained Evangelism: So, Evangelism, as the task of the Church is not to be interpreted in the narrow sense of "saving souls," but in the wider and more practical sense of serving the world which God so loved that He gave His only begotten Son to serve it. And the incarnate life of the Son of God who came was lived constantly in costly service to which He in turn called His disciples. Thus, love and service to one's neighbour have become the proof of true Christian discipleship, and the world of approbation reserved for the blessed includes "In as much as ye have done it unto the least of these, ye have done it unto Me." In serving the people of the nation, the Church is serving her Lord.2 Adegbola's new description of evangelism is untenable both theologically and linguistically. It is a gospel fact that the salvation of an individual soul begins here and now, and that eternal life qualitatively influences the whole dimension of life. But "eungelion" does not have to include the social dimension of life before it is recognized as evangelism. The Old Testament word "basar" has the meaning of proclamation of victory over the enemy. The news of the victory did not await the total work of reconstruction and rehabilitation before it became good news. That would follow later. In a parallel context, the New Testament expected the Messiah, the anointed Victor and King. The Messiah came as both the Messenger and the content of the "eungelion". The incarnation as a whole was good news to the cursed Creation (Rom. 8:23) but the "saving of souls" was the primary purpose of God condescending to the lowest depth of humanity (Phil. 2:5-11). The Son of Man truly came to serve, but that service was the atonement made possible on the cross (Mark 10:45). When it is announced intelligibly to the hell-bound sinful soul that God gave His Son to die in his place, and that the choice is now left with him, a choice that will determine his eternal destiny, evangelism has taken place (John 1:12; 3:16, 36; Acts 4:12; 16:31; 1 Pet. 1:23-25; 153

Eph.2:8,9). Any other type of evangelism is a foreign imposition upon God's good news. The Church is not serving the Lord in serving the people of the nation." This basic social gospel presupposition, better expressed by Walter Rauschenbusch half a century ago, has no scriptural basis.3 Jesus Christ clearly delineated the brothers He had in mind for retributable kindness (Matt 25:45; Mark 3:31-35). Furthermore salvation is not based on the works of kindness (Eph. 2:8,9) but on God's grace and can be accepted only by faith. Good works follow, but do not precede nor produce salvation. In 1969 a theological consultation on revelation took place in Ibadan, Nigeria. With a 10,000 dollar grant by the Theological Education Fund of the World Council of Churches, theologians from many universities in Afnca as well as representatives from Geneva came together to discuss "Biblical Revelation and African Beliefs." The outcome of the gathering is a 190-page book under that title edited by Kwesi A. Dickson and Paul Ellingworth. The consultation was building upon the work of a preceding Ibadan conference a year earlier which issued this statement: We believe that the God and Father of our Lord Jesus Christ, Creator of heaven and earth, Lord of history, has been dealing with mankind at all times and in all parts of the world. It is with this conviction that we study the rich heritage of our African peoples and we have evidence that they know of Him and worship Him. We recognize the radical quality of God's self-revelation in Jesus Christ; and yet it is because of this revelation we can discern what is truly of God in our pre-Christian heritage: this knowledge of God is not totally discontinuous with our people’s previous traditional knowledge of Him.4 Kampala noted the radical antithesis of the use of drums "to the past darkness of pagan rituals" and the drums ded-_ icated to God, the transformation of an age-old instrument of the Church."5 Only two years later, Ibadan proclaimed the evidence that these pre-Christian “drummers know of Him and worship Him." The antithesis of the gospel is now turned into synthesis. Admittedly, pre-Christian Africans knew of the Supreme Being through general revelation. But 154

that they worshipped Him is a departure from Biblical teaching. Worship means giving God His worth. How can an idol worshipper in that condition give God His worth? A shift from Kampala has commenced. In earlier chapters I tried to show that the African traditional religious man has not worshipped God through his idolatry. The knowledge of God through nature and conscience is evidenced by the fact that man has shown interest in religion per se. But his worship has only proved that man has turned to the worship of creation rather than the Creator. While it may be rightly claimed that the new revelation in Christ has not been discontinuous in the sense of God's general revelation, it must be added unequivocally that it is also discontinuous. Redemptive salvation of Christ, first prefigured in the Old Testament, is a new thing. Thus Christ is the fulfillment of the Old Testament and of the deep spiritual need of the human hearts, but He is not the fulfillment of African traditional religions or any other non-Christian religion. At Kampala in 1963, evangelism was rightly recognized as God's act through His Son whereby men who are "liberated from the slavery of sin and fear, live the rich, free, abundant life of the children of God. This is the Good News."6 The matter of personal salvation takes precedence over humanitarian efforts. When the message is preached in that sense, with the opportunity given for the hearer to respond, evangelism has taken place. AACC at Kinshasa 1971 The Executive Committee of the All Africa Conference of Churches met in Kinshasa, Zaire, October 18-31, 1971. The Committee produced a document entitled Kinshasa Declaration (See Appendix III). The Kinshasa Declaration is important not only from the point of view of geographical location and the time of its declaration, but mainly because of the content. It shows the direction in which the AACC is going. A thorough exposition of the text would make a very interesting academic and theological exercise, but only a few points are to be considered here. The brief review will show the universalistic tendency of the AACC. Ecumenism, hitherto considered a child of the "mission field," has now attained full manhood. For the sake of ecu155

menism, all kinds of churches, "whether they be new and independent movements," are considered part of the one church whose Lord is Jesus Christ." It is not just the spirit of ecumenism that may be observed, but the Declaration wants the world to know that ecumenism has now become an end in itself. The Committee declared "that God is calling the Ecumenical Movement in Africa to blossom as a religion of hope for our people." The Declaration goes on to show that the Ecumenical Movement has come to satisfy the longings of the Africans. It is "the renaissance of the African Personality,” and "part of our search of identity, authenticity and liberalion." Ecumenism now becomes religio licita, a reorganised religion. It is a religion of hope, not because of spiritual values, but because of what it will do for the African materially. On this premise, a number of ambiguous and liberal theological propositions follow. The first ambiguous proposition of this Declaration is the concept that ecumenism is a recovery of African history, and the renaissance of the African personality. One gains the impression that African peoples enjoyed homogeneity and possessed single ethos in terms of African Personality in recent Past. Now this loss is being recovered in ecumenism, according to the Declaration. But apart from the solidarity of the human race, is there any evidence, written or oral, that all the 1,000 peoples or tribes of Africa were one united group of people? When was there a recognizable African personality? While it cannot be denied that certain African kingdoms exercised great powers long before Western colonization, the myth of African personality is a twentieth century discovery. The best exponent of Negritude philosophy, Leopold Senghor, of Senegal, writes: For this discovery, combined with the spectacle of the "great events that shock the world," the nationalist feeling was born among colonized people, I was about to forget the powerful leaven furnished Black Africa by the discovery and exaltation of Negritude, of Negro-African cultural values.7 If these two propositions, i.e. homogeneity of Africans and African personality, were not true, how could Christian ecumenism be a recovery of African personality? Either all Africans were Christians, or ecumenism is emptied of its meaning as a platform for the "one church whose Lord is 156

Jesus Christ." The first proposition is obviously untenable. Africans are not all Christians. So the conclusion one draws is that ecumenism as held by AACC binds all people of Africa together on the ethnic rather than religious basis. Ethnological universalism here takes shape. This falls in line with the basic philosophy of ecumenism, which seeks for the unity of the human race. But Christians are members of a third race, a peculiar people called out from all races to show forth God's glory (1 Peter 2:9). Salvation, according to the Kinshasa Declaration, may be described in terms of authenticity and liberation. The liberation in the Declaration is not described as spiritual. The context shows that it has to do with a type of here and now revolution. It is something that has taken place already. "God has rescued us as a race of man from all the principalities and powers of the African world." Since the rescue has to do with the Africans as a race, it cannot logically be the atonement of Christ, who shed His blood for the whole world (1 John 2:2; 2 Cor. 5:19; Gal. 3:28). According to the Word of God, no one people can claim the monopoly of God's free gift in Christ Jesus, not even the Jews who have received the oracles of God (Col. 3:11). Any claim of monopoly of God's grace by any one group or class of people is foreign to the gospel. Paul calls such claim of monopoly as not really a gospel (Gal. 1:6, 7). This must be distinguished from the unique claims of Christ. It is Christ the Savior, and not the sinners to be saved, who can claim uniqueness. It is in Zaire, the host country of the ecumenical Declaration, that the theology of authenticity is best demonstrated. Authenticity is that effort in Zaire to link up their living to their past —to be truly Zairean, to dismantle those thoughts of Christianity which are purely Western. It is unfortunate that this concern for authenticity sometimes leads them to regard their duty as first, Zairean, and only second Christian. Alfred Larson has summed up the situation in Zaire: "Liberal theology and universalist philosophy are being combined with political expediency to bring the evangelical churches into line with the ecumenical program."8 If national loyalties take precedence over obedience to the Lord Jesus, as some practices in Africa seem to suggest, how can the Christian reconcile authentic theology with God's Word (Matt. 6:33; Acts 4:19, 20)? How can human relationships relegate the concept of union in Christ's body to the 157

background (Matt. 10:34-42; 1 Cor. 12:13)? Respect for the ruling authority is a necessary prerogative for the Christian (Rom. 13:1). But the suggestion of a national solidarity in a theological context is a step toward universalism. Yet that appears to be the trend in Zaire. That also seems to be the logical outcome of the Kinshasa Declaration. Since the rescue of the African race is not the atonement taught in the Word of God, it must be identified with something elsewhere. The Declaration deals with some type of hope to be shared with "those tormented by poverty, racism, tribalism, economic, political and elitist exploitation." The Third Assembly of AACC in Lusaka, with the primary emphasis on political liberation, showed in practice what was conceived in the Declaration. This is the gospel the church in Africa is called upon to proclaim. It is this kind of theology that is seeking to control the majority of African Christians. A Declaration which is supposed to show the position of the All Africa Conference of Churches does not mention the word sin even once. All the symptoms of the disease are narrated and condemned but not one reference is made to the root of the sickness. Oppression, tribalism, racism, and exploitation are definitely terrible crimes against humanity and against God's design for humanity (Acts 17:26). But is not the evil heart responsible for all these tensions and conflicts (James 4:1-7; Mark 7:15)? Unless the illness is properly diagnosed, the cure will ever remain elusive. The Declaration does not even imply a Scripture passage for any of its bases. A distorted view of salvation and a complete silence on sin cannot bring out the need of the Saviour. No where does the passage show Africa's need of a Saviour. The only cause for rejoicing is that the 350 million "Christians" of Africa will "lead the Churches in preparing a new Millenium (sic) of World Christianity." Christ is described as "the source of our vital force; as the matrix of our world with its myriad relationships to all things created in heaven and on earth." It is hard to connect this ambiguous concept with either the scriptural teaching on creation (Gen. 1:2; Col. 1), or the Pauline doctrine of Christological mysticism (Gal. 2:20). The idea of "source of our vital force," which apparently includes all the people of Africa, can best be related to Paul Tillich's Ground of Being. Personality is swallowed up by the idea of "godness." The "matrix" has the idea of some substance 158

from which another substance of one and the same kind develops. One dictionary meaning is "something, within which something else originates or develops."9 Thus, Jesus Christ has the relationship with the whole creation in the sense of everything having derived directly from Him. It is not a matter of the Creator-creature relationship whereby the Creator has created ex nihilo (out of nothing) man in His own image. Rather as the expression indicates, it is the production from one and the same stuff. One does not want to charge the committee with pantheism, but surely that is the impression gained from the pronouncement. Unless the trend changes, African ecumenism is bound for syncretistic universalism. A tinge of nationalism and politico-economic overtones are forces which give impetus to theological universalism. Now is the time to save the Christian church in Africa from such an eternal disaster. AACC at Lusaka 1974 The All-Africa Conference of Churches held their third general assembly in Lusaka, Zambia, 11-24 May, 1974. I attended this Conference representing the Association of Evangelicals of Africa and Madagascar at the invitation of the General Secretary of the AACC. I am most grateful to Canon Burgess Carr for the invitation and privilege of being present as an observer. Six hundred people from all parts of Africa and also from overseas attended the well-organized assembly. Volumes of papers from discussion groups were produced and distributed as the Conference progressed. There were numerous speeches by officials, and greatly varied "evening devotional" sessions. Although the assembly had a broad representation of "Christianity" in Africa, including the mainline denominations of Protestant Christianity and a growing number of independent churches, at least 10 million evangelical Christians were not represented. Nor were most of the Roman Catholic Church represented. Some Christian Councils represent only half or less of the Christians in their given country. Nigeria is one example where at least two million evangelical Christians are not a part of the Christian Council which is a member of AACC. It is therefore incorrect for anyone to claim that the AACC is the voice of the Church in Africa. It is just a voice of the Church. A strong appeal was made to open the door wide to allow 159

syncretistic, independent groups to join. Kimbanguism from Zaire, set the pace for others to follow when it was accepted into the membership of AACC. Several different groups participated in the evening sessions, among them the Ethiopian Orthodox Church, the Egyptian Coptic Church, a Roman Catholic Group, and Liberation Movements. The Roman Catholic group demonstrated "how Christianity can be Africanized" by a dance performance of young people in which the robed priest joined. Dancing, drinking liquor, and carousing followed at the University Hostel where delegates were staying. Liberation Movements had their evening too. Some Scripture passages such as the Lord's Prayer were reworded in terms of political liberation. Poems on liberation took the place of Bible reading. A vindictive spirit was so evident that some people walked out in the middle of the evening. Delegates went back to the Hostel clamouring until the early hours of the morning for a more violent approach on the matter of liberation in Africa. One would wish that a session of prayer for justice and for the suffering people of Africa would mark the end of such an evening but nothing like that was done. There was not even a closing prayer. One of the pieces of literature distributed was a poem taken from "Youth Voice". It was entitled, Our God is Black. "Our God is black! Shout it through the forests, From the hills to the woodlands. Let the woodlands re-echo Our God is black! Black of eternal blackness With large voluptuous lips, Matted hair and brown liquid eyes, Figure of gainly form is he, For in his image are we made. Our God is black! Blacker than star-shorn night Dark, dusk and sunless dawn. Proclaim to all the world, Our God is black! Behold the living God of bronze, Of stalwart frame and manly shape, With arms of superhuman strength, 160

He standeth tallest of men. Are you too against us, 0 God? Behold us mocked by Malan, Maligned by malignant men, In the land you gave your own, Omnipotent and just God! Oh, tell us then where you stand. Be silent, slaves, Our God is black!" The meeting hall was decorated with pictures of the oppressed and of crusades for liberation. But I do not recall seeing any reference to sin as the fundamental dilemma of the human race. Neither did I see any call for the urgent task of bringing the salvation of Jesus Christ to both the sinful oppressed and his oppressor. If Christian leaders are not the ones to raise the cry for the spiritual salvation of our beloved African peoples, one wonders who will do it. There were a number of major speeches, highly varied in content. The opening address was by President Kenneth Kaunda of Zambia. In his speech, the President reflected his good Christian upbringing. With tears streaming down his cheeks, His Excellency repudiated injustice of every kind. He called for Christians to follow the example of Christ whom the President called the greatest humanist. One wished that theological ramifications would be looked into in later discussions, but this was not done. Although the President did not elaborate, it is evident that the same Christ who spoke highly of humanity also pointed out the fact of man's fall and total depravity (Mark 7:21). In closing his speech, the President called on Christians to live the kind of life that other people would be proud to copy. He urged, "Our Christian way of life must be genuine and the church must be a model which people must be proud to emulate in their daily life. We cannot nourish the spirit of Christian fellowship unless there is commitment to live a genuinely Christian life." What a challenge to the Christian leadership in Africa. The second major speech was given by Dr. Richard Andriamanjato of Malagasy Republic. As chairman of the general committee of AACC, Dr. Andriamanjato outlined the progress of previous conferences, noting the strengthening of relationships with international movements like the World Council of Churches, The Christian Peace Conference and the 161

World Peace Council. He called for more active involvement in the problems that face Africa. "Of course we will still be called to deepen our theological understanding in order to act with conviction and enthusiasm" he commendably pledged. One surely hopes that theological understanding will be the basis of AACC actions, however, the secularistic atmosphere that prevailed at Lusaka did not show this trend. Canon Burgess Carr, the General Secretary, also addressed the Assembly. His dynamic personality and tremendous ability in communication was very appealing. There was much applause from the audience. The General Secretary called his speech "The Engagement of Lusaka". The age of Livingstone, Carr indicated, which saw the proliferation of missions and denominations in Africa, was now over. With the AACC coming into being, the church in Africa was now embarking on the task of eliminating denominational barriers. Canon Carr summed up the foremost engagement of Lusaka to be, "A truly spiritual anchor in our continuing struggle for cultural authenticity and integration, human development, dignity and peace." Canon Carr saw the basic problem in the church of Africa as not being theological, but rather anthropological. He categorically denounced the supposed cultural arrogance of the West in these terms: "At the very root of the problem is the cultural arrogance of that small minority of mankind, located in the North Atlantic world, who have imposed upon the world a naive hypothesis of cultural progress which places Western man at the top of an imaginary scale of evolutionary development. As a result, the Western experience has become the a priori norm for evaluating African Societies and pejoratively categorizing them as pagan or primitive, savage or degenerate, civilized or advanced. The Western missionary movement converted its bad anthropologies into bad theology, thereby transforming Jesus Christ into the prototype of their race, their values and their customs." Let me make a few observations. The accusation against "that small minority of mankind, located in the North Atlantic World. . ." is ambiguous and too general. If that statement was aimed at Nazism or Facism, would it be historically accurate to lump all North Atlantic peoples into that category? If it was aimed at the Darwinian evolutionary Hypothesis, it once again would be clear that not every Western person subscribed to that theory. If on the other hand, 162

Carr had in mind Colonialism, was it not an over-simplification to see all Western missionaries in the light of Colonialization? It is a fact of history that not a few of the missionaries laid down their lives in Africa because of the love of Christ that constrained them. Moreover, it is the Lord who judges the motives of his servants. We should be careful lest we find ourselves fighting against God through our unrestrained enthusiasm for liberation. Carr condemns the total rejection of the African past, especially our traditional religious life. Is this rejection of non-Christian religions merely a Western prejudice? Does the Lordship of Jesus Christ not call for total, unreserved devotion to the Lord of Lords and King of Kings (Matthew 6:24)? Is it not the command of Yahweh God to pull down every idol whether it is found in Jerusalem or Athens, London or Lagos, New York or Tokyo (Exodus 20:1-6, Isaiah 10:10, 11)? Do we not have precedent in the New Testament for the destruction of vain idols (Acts 19:18, 19)? While it is Biblically and historically true that Africans as well as any other society of human beings know of God through general revelation, it is equally true that the traditional worship in Africa is the result of the total depravity that has set in (Romans 1:19-21). The traditional worshipper must be rescued from dumb idols to serve the Living God. (1 Thessalonians 1:9). It is not cultural pride to tell the sinner that he is dead in sins and trespasses (Ephesians 2:1). This goes for all men everywhere at any time in human history since the fall of historic Adam and Eve (Romans 3:23). The, materialistic and Marxist atheism of the great powers comes under the same judgment as the pagan religions of Africa and the rest of the third world. This is the message of Christianity, and it is what Evangelicals preach. The General Secretary's paper shows clearly that the crisis in the Church of Africa today is more than anthropological. In describing salvation and evangelism in terms of liberation and cultural preservation, the speaker was theologizing. His call for the preservation of "our traditional faith" is a theological problem. While it is true that the Old Testament concept of salvation was physical deliverance from whatever problem the people of God had (Exodus 15:1, 2; Psalm 34:6; Isaiah 43:11), the New Testament assumed the meaning primarily as deliverance from sin (Luke 19:10). Sin is the fundamental dilemma of man. Christ died to save man from that dilemma 163

(Ephesians 2:13-18). The outcome of salvation, of course, calls for social concerns here and now. But that in itself is no salvation. If the Christian slave in the Roman Empire was saved despite his physical bondage (Ephesians 6:5-9), salvation must therefore mean establishing a new personal relationship with God through Christ despite the believer's circumstances. A further distortion of Biblical theology in Carr's address was the justification of violence or the ethical principle that the end justifies the means. The speaker was applauded when he said, "Any outright rejection of violence is an untenable alternative for African Christians. . . In accepting the violence of the cross, God, in Jesus Christ, sanctified violence into a redemptive instrument for bringing into being a fuller human life." For a theologian of Carr's calibre to speak in this manner, and for a sizeable section of Christian leaders to applaud the application of violence as such to God's redemptive purpose, should cause grave concern to every Bible-believing Christian. Did the Son of God die the crudest death because God loved violence and wanted to sanctify it for good use? Was that not the most terrible display of man's sinfulness? The fact that the Father could not look at the suffering Son at that moment of humiliation was an indication that God hated sin and violence, one of the vices, of sin. Christ was bearing upon his body the sentence of death for all men. The remnant of violence still with us today will finally be cast into the lake of fire (Rev. 20:11-15). There is no justification for violence of any kind in the Bible (Matt. 5:38-42, 1 Peter 4:16). The Christian basic call is for peace and the ministry of reconciliation among all men (2 Corinthians 5:18-21). The final comments and priorities of the AACC given by the General Secretary are as follows: 1. Political Liberation He declared, "The church, which has for so long sanctioned captivity, must now throw its weight on the side of liberation. Unless we do that we shall not be able to exercise the reconciling role we are commanded by the gospel to fulfill." 2. Social Action "Our second immediate call to action comes from the distressing and alarming situation in the Sahel." 3. Leadership Training and the Autonomy of Christianity in Africa "This work to which you the churches have called 164

me on our continent today, enables me to feel constantly the presence of the Holy Spirit hovering over our race, searching for opportunities to break in upon us and transform our societies into redemptive communities for the salvation of the whole humanity. We shall usher in a rebirth of hope among our peoples; we shall cause the Christian Church in Africa to be identified as one of the movements of liberation God is using to renovate history and we shall be a redemptive influence upon all mankind. Mr. Chairman, this is the engagement of Lusaka!" It is abundantly clear that the old liberal concept of the Kingdom of God is now rooted in the AACC. Christian presence is enough to gradually transform society and bring about the Kingdom of God. The optimistic liberal views of Schleiermacher and Ritschi which were shattered by the events of the First World War are now revamped and restated. The political and economic renaissance in Africa provides fertile soil for the flourishing of such optimism. Evangelical Christians are champions of African solidarity. We pray for our political leaders. We pledge our loyalty to them, recognizing that the powers that be are ordained by a Sovereign God. But Bible-believing Christians want to be consistent in their loyalty to the Scriptures. The Word of God categorically calls upon Christians not to be united with unbelievers when it comes to spiritual matters (II Cor. 6: 14-18). The Church has enough with which to occupy itself until the Lord returns without preoccupying itself with what the Organization of African Unity and individual states exist to do in Africa. Obedience to God must take precedence over obedience to man. Dr. Philip Potter, The World Council of Churches Chief, gave the fourth major address on the topic "Living for Christ in Justice". A crowd estimated at 20,000 jammed Zambia's largest stadium to hear him. "Living for Christ means becoming God's justice, that is, being just in ourselves and showing justice to all. As made in God's image, we are called to be just and to be citizens of his kingdom by practising justice in the States of Africa." Potter criticized the Jews of the Old Testament for being self-regarding, hard and legalistic, regarding themselves as the people of God, while considering others as Gentiles. The choosing of Abraham and his descendents to be a light unto the Gentiles is considered arrogance. Thus, justice to Potter would mean the complete unity of the human 165

race even in spiritual matters. While one admits that at different periods of their history, the Jews lost sight of the purpose of their call to be a light to the Gentiles, it is a denial of God's Truth to reject the distinction between God's chosen people and the Gentiles. While all men are created in the image of God, and thereby are equal before Him, it is a fact of revelation that a dichotomy necessarily exists between the Christians and the non-Christians. Unless this fact is admitted the Christian has no message to preach. It is commendable that Potter stressed justice as a Christian virtue. He rightly condemned racism, tribalism and other acts of injustice in Africa. The Old Testament prophets pleaded for justice among the people of God. Injustice is criminal and a terrible sin. All Christians should condemn it in no uncertain terms. But does living for Christ mean only justice? Does it not originate with the matter of establishing a personal relationship with a living Christ who gives the believer the power to show justice to his fellow man? Should justification by faith as a state of being, not be distinguished from justice which is a quality of walk? Potter seemed to be using the Scripture only to support the prevailing wind at the Assembly. What Africa needs most is the new life of Christ and the power of the Holy Spirit which enables Christians to live for Christ in all aspects of life, justice included. The small group discussions were the most helpful aspects of the Assembly. Some reports deserved commendation while others were liberal and controversial. The report entitled "Ministry for Social Justice" rightly appealed to the church in Africa to be self-reliant in evangelization, economy and resources. However, there was also the call for the church to identify itself with the movement of political liberation. Unless the church identifies itself with the oppressed Africans, the report said, the church is not fulfilling its function. The most disturbing part of the report was the call for a halt to foreign missions. This was called a moratorium. "To enable the African church to achieve the power of becoming a true instrument of liberating and reconciling the African people, as well as finding solutions to economic and social dependency, our option as a matter of policy has to be a moratorium on external assistance in money and personnel." (This same appeal had been made by the African delegates to The World Council of Churches Conference in Bangkok, Thailand in 1972.) 166

The vindictive attitude manifested was a sad thing to behold. Every expatriate missionary was branded a neo-colonialist, out to exploit the African. There was no consideration whatsoever of the spiritual contributions made by the missionaries in Africa. There was no reference to the Great Commission (Matt. 28:19) which most of the missionaries rightly claimed they were obeying when they came to Africa. No one suggested that church leadership in Africa should pray and discover God's will on the matter of moratorium or any other. John Gatu, the new President of the Central Committee of the AACC, called for the complete withdrawal of all mission personnel and resources for at least five years. He believes that the presence of missionaries in Africa enslaves African Christians. There is a question here. Only three percent of the AACC budget comes from the membership in Africa, so it is obvious that the ecumenical group has to rely on overseas support for its survival. The proposal amounts to the position that if the support comes from Geneva, it is justified, but if it comes from elsewhere, it is "servitude money." Evangelical Christians wish to appeal to the Governments of Africa to take note of the fact that Evangelicals are not opposed to the selfhood of the church. Nor are they opposed to handing over the leadership of the church to indigenous Africans. But church ministry has both physical and spiritual dimensions. Academic and spiritual qualifications are both essential. Gradual transfer to African leadership is our objective. The leading of the Spirit of God and the universality of the church are factors to be considered. Some Kenyans have been called by the Spirit to serve Christ in the United States. Japanese are serving in Nigeria and Kenya. This is good. A call for moratorium is merely an emotional appeal without adequate consideration of the ramifications involved. The church of Christ is one. The unregenerate world is also one. Moratorium is unbiblical and unnecessary. Another report dealt with "Ministry in Dialogue". The basic presupposition of this new emphasis on evangelism as a dialogue rather than a heralding of the absolute truth appears to be the admission of the equality of religions. It was stated, "the Christian advocacy for dialogue with African traditional religion reveals that Christianity now repentantly recognizes positive contribution in the indigenous religion of traditional African Societies and its attendant world view that is indis167

pensable for an effective Christian expression of man's religiousness especially in the African milieu itself." While it is true that knowledge of the background of a non-Christian is helpful in the presentation of the gospel, it is equally true that the Christian has the only answer. Christianity is absolute. It is a matter of relationship to Jesus Christ which cannot be partial. Either a person is in Him or outside Him. To be outside Christ is to be in the state of being dead in trespasses and sins, with nothing to contribute except sins. Man's best virtues are compared to filthy rags by the Prophet Isaiah. The report on "Church Union or Cooperation" advocated a complete union of churches in Africa. The General Secretary referred to the situation in Zaire as a fine example for other countries to follow. Zairean-enforced unity is only the first step toward what the AACC wants to see in Africa. All denominational labels and varieties of church practices are to be abolished. Some of the channels to be employed to achieve this goal are theological education, the Bible Society, local congregations and shared facilities. The next few years will see an increased effort toward church union in Africa. The question of individual convictions in regard to theology and practical Christian living are relegated to the background. The AACC ecumenical mirage is that the greatest thing that can happen to the church in Africa is a union of all churches. But uniformity is not necessarily unity. Denominations can be thrown together, but that does not guarantee unity. It is possible to have unity between Anglicans and Pentecostals, Presbyterians and Baptists, without uniformity. Unity is desirable. Jesus Christ prayed for both the individual and visible unity of his followers. But the belief and practice of believers seeking unity must be based on God's Word. The Final Resolutions: Although many evangelical voices had influenced much of the discussion in the smaller groups, the final resolutions came out the way the AACC Leadership perhaps wanted. The first document for presentation to the churches was primarily on liberation. Liberation of the oppressed people in the remaining Colonial Africa was to be the primary concern of the church in Africa. This document was rejected. It was then revamped and the final resolution was summarised along this line: the message to the churches of Africa lists six issues from which the church should seek to liberate itself: 168

1. Theological conservatism 2. Denominational and rigid structures 3. Fear of proclamation of the new message of redemption and denunciation of evil 4. Hyprocisy which condones evil at home but condemns it elsewhere 5. Selfishness which hinders the missionary spirit 6. Dependence on foreign resources These items show that the church in Africa is new heading for a new form of liberalism. While blind adherance to an old dogma that is not necessarily Scriptural is wrong, faith in the unchanging Word of God is an absolute necessity for the Christian. Peripheral matters such as dress, liturgy and the language used in worship must change with the times. But many advocates of these changes still wear the clerical garments created by "Westerners!" Does this not suggest that it is change in the content rather than in the mode of expression of Christianity that they are advocating? If that is the case, the conservative Evangelical can only firmly declare, "forever O Lord, thy word is settled in heaven" (Psa. 119:89). “Jesus Christ the same yesterday, today and forever" (Heb.' 13:8). These Scriptural absolutes apply to all cultures. In conclusion, three possible choices now confront the Evangelical Christian in Africa: Alternative 1: UNITY IN THE DARK Unity with all "Christians" at any cost is advocated by some. The African solution to a problem of disagreement, as it is said, is to seek a compromise. The two parties sink all their differences, gloss over the truth and pretend that all is well. But now long can such a brittle unity last? The Word of God has some strong things to say regarding a disagreement over doctrine and Christian living. "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him Godspeed. For he that biddeth him Godspeed is partaker of his evil deeds" (2 John 10,11). Regarding Christian living, the Word of God commands, ". . . certain men who, having a form of godliness, but denying the power thereof, from such turn away" (2 Tim. 3:5). To accept this first alternative of compromising the truth is to disobey God's Word. Unity is desirable, but not at the expense of the truth. Political compromise may be in order for Africa, but glossing over spiritual absolutes is suicidal. 169

Evangelical Christians must follow the true light even when it means separation from a brother or a sister. Alternative 2: NO UNITY NEEDED Some Evangelicals believe they should remain outside the AACC and any other efforts for unity. They do not want to offend anyone and are afraid of the consequences of joining Evangelical Fellowships which speak up the truth of God's Word and condemn error. The problem with this position is that it is a castle in the air. The African wants to associate with others. To remain in isolation does not suit the African mentality, and is a questionable Christian position. It is doubtful if this "play safe" attitude will help in case of persecution. It has been reported that lack of unity in Chad is part of the reason the persecution, which has claimed dozens of lives, has succeeded. Alternative 3: TRUE UNITY IN DIVERSITY Realizing that Jesus Christ did pray for both spiritual and visible unity (John 17:21), Evangelicals should want to pull together as long as it is for unity of people committed to Christ and his Word. Unity is strength even in the Lord's work. But, also realizing that people have different tastes, including those relative to the type of church worship and the form of church government, Evangelicals do not see the need of abolishing church denominations. Unity in diversity is also strength. The local church or denomination should not have to fear domination from the outside. For African evangelicals, the most desirable alternative is membership in the Evangelical Fellowship of each country and also membership in the African Evangelical Association. Such fellowship seeks to unite Christians in each country in fellowship and service, and then also unites all Bible-believing Christians in Africa. This kind of unity among those who truly know the Lord and are seeking to serve Him is a Biblical unity. It does not enforce any compromise of the truth; in fact, it promotes the emphasis of Bible truth. 1

Fuller, "Analysis of WCC Committee," p. 6. Consultation Digest (Geneva: World Council of Churches, 1965), p.

2

19. 3

Walter Rauschenbusch, A Theology For the Social Gospel and the Social Principles of Jesus (London: MacMillan Company, 1972). 170

4

Kwesi A. Dickson and Paul Ellingworth, eds., Biblical Revelation and African Beliefs (Maryknoll, N.Y.: Orbis Books, 1969), p. 16. 5 Drumbeats, p. 11. 6 Ibid., p. 16. 7 Leopold Sedar Songhor, On African Socialism, trans. by Mercer Cook (London: Pall Mall Press, 1972), p. 3. 8 Alfred Larson, "Director's Comments," Lifeline, March, 1973, 9 Webster's Seventh New Collegiate Dictionary (Springfield, Mass.: G. and C. Merriam Company, Publishers, 1969), p. 522. 171

13 HISTORY COMES FULL CIRCLE Christianity originated in the Afro-Asian Middle East. Then it spread to Europe and relatively recently to the Americas and Australasia. It has expanded to the rest of Asia and Africa at different periods with varying degrees of success and failure. Thus, the gospel has reached "the remotest part of the earth" (Acts 1:8). The very circumstances that prevailed at the inauguration of the Church in the Greco-Roman world are now asserting themselves in the world. The parallel is more pronounced in the primarily agricultural economics where man lives closer to nature. The challenges that confronted the Church in the first two centuries are now, and will increasingly confront the Church. Religious confrontation Donald McGavran has given an accurate assessment of today's situation as Christianity meets other faiths: It seems clear that the next decades, Christians again, as in the first two centuries, will fight the long battle against syncretism and religious relativism. And for the same reason—namely, that they are again in intimate contact with multitudes of non-Christian peers who believe that many paths lead to the top of the mountain. The concept of the cosmic Christ, 172

some maintain, is a way out of the arrogance which stains the Christian when he proclaims Jesus Christ as the only way to the Father. Other Christians believe that the concept of a "cosmic Christ operating through many religions" sacrifices truth, for if there are, in fact, many revelations, then each voices approximation of the truth . . . As hundreds of Christian and non-Christian denominations spring into being across Africa, Asia, and other lands of earth, some will inevitably hold Biblical and other syncretistic views, of the Person of Christ. The religious challenge of the second century is reasserting itself today. Religions ranging from Greek individual gods to the emperor worship of the Roman world were the order of the day. Whether it was numen Augusti (emperor worship) of Rome, the Serapis, derived from Egypt, or the Atargatis of Syria, or even Mithraism of Parthia, religious confrontation was awaiting Christianity. The challenge of syncretistic universalism was to be the task before the apologists. A similar situation prevails in today's Africa. The defunct gods of African traditional religions are now rearing thenheads. A Caius Caligula or Marcus Aurelius (emperors who posed as gods) will sooner or later call for their resuscitation. There are indications that African Christians may even be called upon to pour libation before a political leader instead of serving the unique Lord Jesus Christ. As a matter of fact, many Christians in Chad have already laid down their lives to defend the uniqueness of Christ. Persecution is likely to increase. But the devil has many other avenues for fighting against Christ and His church and he knows where best to succeed. Christo-paganism appears to be the area of attack within the next generation, The battle has started. The unique claims of Christ are regarded as eccentricities. The relativity philosophy is seeking to make the Scriptures only one of many revelations rather than a special revelation. Christianity is not repudiated but is given the largest room in the camp of religions. It is claimed that the difference lies not in kind but in qualitative teachings. "Thus saith the Lord" as a prepositional revelation is reduced to merely a segment of general revelation or a fulfillment of other revelations. By this process it cannot dislodge other revelations but only improve upon them. That being the case, salvation is no monopoly of 173

Christianity. It is just as possible to be saved through other religions as it is through Christianity though the latter may bring salvation faster. Such is the kind of thought prevailing today. These are theological pitfalls that only a discerning, Spirit-filled Bible-believer can see and refute. Cultural complexities. Besides the religious confrontation, there is the cultural challenge that faces Christianity. Christianity was launched within the matrix of Greco-Roman culture. If the Judaistic background provided the revelation, the Greek and Roman cultures were the means of expressing and spreading the revelation. "But when the fullness of the time came. God sent forth His Son, born of a woman, born under the Law" (Gal. 4:4). The fullness of time means more than pax Romana (peace in the Roman Empire), or Greek intelligentsia. It includes the total cultural milieu of the Mediterranean world where "Africans, Teutons, Greeks, Jews, Parthians, and Phrygians mingled in the provinces and cities and shared their national heritages with the Latin people."2 Christianity was soon to unravel its riches to meet the longings of all these peoples. The test for Christianity, however, was going to be whether it would survive as a unique faith, as the only answer to the human dilemma. Would it baptize cultures or would it be polarized and enmeshed by the multitudes of cultures it would invade? This is where the battle rages the fiercest in Africa. The constant cry one hears is that "missionaries have destroyed our culture." The accusation is made in spite of the fact that some of the articles destroyed were charms or objects of idol worship. It is often forgotten that the twentieth century convert is not the first Christian to burn up the bridges linking him with his past life of idol worship. The first converts in Ephesus went to the point of literally burning their books of magic arts for the sake of Christ, thus breaking with their culture (Acts 19:18-20). Not all the so-called African culture is de facto culture. So much in the guise of culture is actually idolatry. It is extremely difficult to differentiate religion from culture; nevertheless, a careful discernment is imperative. Idowu's observation is worth careful consideration. "A fair attempt at differentiation may be that while culture covers the whole of a people's scheme of life, religion gives direction and com174

plexion to the scheme."3 If religion is what gives direction to life, Christianity must necessarily change the life-style or culture of the African. Where such a differentiation is not possible, two alternatives are called for. Either the culture is abandoned or Christianity is compromised. To be more concrete, Stonehenge in northern England may be used as an example. The shrine was used by the cults for the worship of Druidism. Human beings were offered in pre-Roman days. When the primitive practice was outlawed, the shrine was left for cultural reasons. In the eighteenth and nineteenth centuries, a veneration of the shrine was revived. Today, spirit worshippers from the United States spend thousands of dollars on pilgrimages to the pagan shrine in England. They go not for admiration but spiritual adoration. The British Department of Antiquities may be making money and the cultural heritage of the British may be boosted, but what of the rivalry of loyalties between Jesus Christ and Stonehenge? Applying the same analogy to the African situation, is it worth preserving the "juju" if the converted Christian will be tempted to go back to "Egypt" or "the house of Laban?" Where lies the unique claim of Christ which is supposed to supercede even kin relationships (Matt. 12:46-50)? Should national pride or cultural heritage come before Christ? New Testament Christianity has a strong negative answer to that. "I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ" (Phil. 3:8). The matter of either/or affects only the questionable instruments of religio-cultural heritage. Culture as such can be baptized by Christianity. But once it is done the other way around, compromise has set in. Syncretism will be the end result and the unique salvation of Christ will be made non-effective. One common error which also may be cited is the lumping together of some fundamental Biblical principles with the western culture and repudiating both. The error begins with some early Western missionaries who identified the kingdom of God with Western civilization. This naive concept is rejected today. On the other hand, there is a call for a new type of African Christianity illustrated in the so-called African theology. To adhere to the inerrant, inspired Word of God as the only special source of Christianity is contended. 175

It is often forgotten that the Apostolic Creed, on which most Western church creeds are based, was composed by Europeans, Asians, and Africans. Athanasius, the great architect of the earliest Christian creed and defender of Orthodoxy, arose out of Africa. Other theologians of Africa, Arius and Origen, of course, were not condoned in their false views. Inevitably, many cultural tendencies were passed on to the converts by the Western missionary. Not only was Christ brought to Africa for shelter (Matt. 2), but an African was made to carry the cross for Christ (Matt. 27:32). Monica, the mother of St. Augustine of Hippo, was a Tuareg from Africa. Her terrific influence on Augustine was evident in the latter's theology. Because Africa has made a great contribution to the Europeans, there is no historical basis for assigning Christianity to the West. As a matter of fact, it was Asians and Africans who organized the first mission board (Acts 13:1-3). What has been said of African culture, can be said of the Western culture. The cultural trends imported with the gospel do not have to be rejected as long as they do not imprison the gospel. Why insist on worshipping in a round building if Africans have begun to build their own homes in the square pattern as the churches built by the missionary? If the organ is already there, why not supplement the organ with drums and other locally made instruments? Africa stands to gain by becoming more creative than by expending energy on cultural demythologization. It is childish to water down or compromise the gospel in order to impress the world with African contribution. The Spirit-filled believer bathed in the study of God's word has a great contribution to make to the universal Church of Christ. Political Challenge Christian martyrs in the second century stood by the mandate of their Founder and Saviour, Lord Christ. They were prepared to render to Caesar his own dues, realizing that he was the minister of God for executing justice here on earth (Matt. 17:27; 22:15-22; Rom. 13:1-7). But when the powers that be overstepped the boundary, the response was, "We must obey God rather than man" (Acts 5:29). With such an affirmation Polycarp and Pothinus, among others, marched triumphantly to their execution. Salvation to them was not political liberation but eternal redemption from 176

sin. It might even call for loss of property and/or life; they were prepared to serve their Lord in life or in death (Phil. 1:20-24). It is gratifying to note that within a few years from now Africa will be entirely free from colonial domination. A Christian should be the most loyal citizen of his country because he is aware of the fact that God has ordained even a dictatorial type of Neronian rule. Moreover, as a citizen of two dominions, he knows what it means to submit to the higher power. But his belief in the absolute authority of the Word of God also forces him to acknowledge the equality of all men. That being the case, the awareness of the existence of other nations becomes imperative. Blind nationalism of Nazi type should have no place among Christians. The tendency to identify African culture and religions with political ethos seems to be arising. A rejection of non-Christian beliefs is sometimes taken to mean a rejection of one's own heritage. Adherence to Biblical principles is taken for lack of patriotism. It is hoped that no African ruler or politician will think that the evangelical Christian is being unpatriotic when he rejects a religio-cultural practice that contradicts the Christian belief. The persecution of Christians in Chad is very deplorable. The Christians there are not being disloyal to the civil authority. They are only fulfilling their obligation to Jesus Christ in rejecting idol worship. Bible-believing Christians in Chad and elsewhere should be, and in many cases are, the most patriotic. We hope the civil authorities in Africa will take note of this appeal. The evangelical rejection of liberal ecumenism should not be taken for rejection of unity either. That evangelicals are also interested in unity is demonstrated in the organization of evangelical fellowships in many African countries. The continentwide Association of Evangelicals of Africa and Madagascar is a further evidence that evangelicals are interested in unity. Rejection of liberal ecumenism is based purely on doctrinal matters. The deviation from Biblical teaching so evident in world ecumenism presents a threat to the survival of orthodox Christianity. The evangelical also rejects veneration of African traditional religions. This is not due to lack of patriotism. It is only to safeguard the unique gospel of Christ, which alone provides the way of salvation. African culture as such is not all bad. But like any other culture it is tainted with sin. It needs to 177

be redeemed. The redemption is a surgical process which hurts. Practices incompatible with the Bible will have to give way. This is not a lack of respect for one's culture. The good part of African culture which meets the Biblical standard will be preserved and promoted. Christians encourage the use of local languages through Bible translation. True respect for individuals is the Christian stance. The abuse of what Christianity stands for must not be taken for its norm. Cultural heritage compatible with Christianity can be baptized into Christian enrichment. The gospel content, of course, needs no addition or modification. It is because of this irreducible, immutable message, that Christianity has produced the third race comprising men and women from all races. What is said of Mediterranean cultures can be applicable universally. "To each of these three cultures the Christian church owes some of its characteristics, though its genius is not the product of any one of them."4 The test for loyalty and patriotism should not lie in ecumenical cooperation, nor in the area where the ruler has overstepped his humanly ordained position. In this area obedience to God and defense of the faith is the necessary prerogative of the Bible-believing Christian. The plea of the early apologists is the same plea by their spiritual descendants in twentieth century Africa: For we call upon God for the safety of the Emperor, upon God the eternal, God the true. God the living, whose favour, beyond all others, the Emperor desires. . . . Examine God's words, our scriptures, which we do not conceal, and which many accidents put into hands of those without the Church. Know from them that a superfluity of benevolence is enjoined on us, even so far as to pray God for our enemies and to entreat blessings for our persecutors.5 Humanitarian considerations Christians in the second century were ignorantly considered antisocial by outsiders who did not know what Christianity was all about. In his directives to Pliny, Trajan vaguely described the Christians in this vein: "They constitute a very bad precedent, and are also out of keeping with this age."6 In a similar manner the conservative evangelical can be misunderstood today. He is charged with preaching "pie in the sky" religion. This is in spite of the numerous schools, hospitals, 178

and clinics that have been operated for many years by evangelicals. The Christian, walking in the steps of the Savior, must follow the Lord's example. While it is true that Christ cured the sick and fed the hungry, He rhetorically asked the ephemeral adherents, "For what does it profit a man to gain the whole world, and forfeit his soul?" (Mark 8:36). Although man is a total personality, Christ did put the soul's salvation in reference to future life above earthly existence (Luke 12:5). Social concerns have their place in the Christian mandate. But the serving of tables must be given second place (Acts 6:2, 4). Man's life does not consist of material possessions. Affluency in the Western world has not necessarily promoted their spiritual life. For Christians to make social concerns their primary task and neglect the effort to win souls for eternity amounts to fattening a calf for slaughter. This the Bible-believing Christians cannot afford to do. Dehumanization is the socialist slogan commonly employed to ridicule the soul-salvation concerned believer. But is it not in the Bible that true humanization can be seen? A person without Christ has not attained the ideal status God meant him to have. Man was made in the image of God. The image has been defaced and the unbelievers are considered dead and estranged from the living God (Eph. 2:1; Col. 1:21). Humanization comes only when one becomes a Christian. From that moment of encounter with Christ, the hell-bound person becomes truly man as he is "mystically" united with God-Man, even Jesus the Christ of God. This is the true humanization the Christian is commanded to proclaim (John 20:21; Matt. 28:19; Acts 1:8; 1 Cor. 15:1-3). The Christian may feed all the hungry people in the world, and pay all the bills of liberation movements of the society. His primary task is not done. His primary task is preaching the gospel of soul salvation. He should mourn, "It would be misery to me not to preach" (1 Cor. 9:16, New English Bible). One final sentimental issue in Africa is the matter of the ancestors who died before they ever had the opportunity to hear the gospel. The solution ranges from those who affirm that they are in heaven because they were good or religious people to those who call for prayer by the living Christians with the hope there is still chance for the dead. Aloysius Lugira strongly objects to any thought that his non-Christian, but good, religious grandparents, will be in hell.7 Harry 179

Sawyerr suggests, "We would therefore, go on to suggest that the prayers of African Christians might in the providence of God lead to the salvation of their pagan ancestors."8 He further bases universal salvation on God's omnipotence.9 John Mbiti calls for Sanctorum Communio in the sense of direct communication between the living and the departed saints.10 If this communication is possible and cherished by the Christian, it is not farfetched to suggest that one can also witness yet to one's unsaved ancestor. There is, however, no scriptural basis either for second chance repentance or for direct communication with the deceased. On a humane basis alone, can one suggest the possibility of the unevangelized ancestor. By logical deduction some theologians have proposed salvation for such people on the basis of God's grace. J.N.D. Anderson places it on the basis of God's mercy.11 According to Anderson, salvation is possible for those who have never heard. He pleads their cause as those "whose heart the God of all mercy had been working by his Spirit, who had come in some measure to realize his sin, and need for forgiveness, and who had been enabled, in the twilight as it were to throw himself on the mercy of God."12 It should be noted that Anderson isolates certain ones whose heart the Lord might have touched somehow. Such persons, if there were any, would not be the ardent religious worshippers. Rather, they might be "atheists" in regard to pagan worship, like Socrates. Such promptings should also be differentiated from the claim of a direct special revelation. The latter is contained in the canonical Scriptures (Heb. 1:1; 2:3, 4). Andersen's position may be granted on the basis of deductive speculation. The more scriptural basis would rather be that if God had been dealing with any person apart from the gospel witness. He would provide the way for that would-be Christian to hear the gospel and accept it to be born again. The case of Cornelius is the precedent (Acts 10:35). For the rest of the heathen who died before the advent of Christian evangelism, it is humanely wished that they found their place in eternal bliss. But the Word of God gives no warrant for such a view. Humanity does not live in neutrality. Since the original fall, the total race of Adam has been condemned to death (Rom. 3:23; 6:23). Salvation in the Biblical sense is the passing out of this death dungeon (John 5:24) into the dimension of life. The members of the 180

Adamic race are all stillborrn (Rom. 5:12). Not one of them deserves to live. But the undeserving favor of God has made salvation possible through the death and resurrection of Jesus Christ. The death and resurrection of the second Adam is described as to only "abound to many" (Rom. 5:15). Christ is universally available to all men everywhere at any time. This is how far Biblical universalism goes. But its effectiveness applies only to those who receive the offer: If it is certain that death reigned over everyone as the consequence of one man's fall, it is even more certain that one man, Jesus Christ, will cause everyone to reign in life who receives the free gift that he does not deserve, of being made righteous (Romans 5:17, Jerusalem Bible). The Biblical answer to the question concerning those who died before hearing the gospel seems to be that they go to hell. There is no clear basis for optimism in this case. No one deserves to be saved in any case. So the question of God's partiality does not arise. Humanely speaking, one would wish that all men will be saved. But there is no scriptural warrant for that position. God's omnipotence must be matched with his omniscience and judicious action. His grace and love must not overshadow His justice and holiness. The challenge for the Christian is to weep over the two and a half billion living souls without Christ. An implicit faith in God's Word and an absolute assurance in Jesus Christ as the only solution to the sin problem which is responsible for all human ills is the only bulwark and offensive weapon of the Christian. Safeguarding Biblical Christianity in Africa - A Ten Point Proposal One: Adhere to the basic presuppositions of historic Christianity. 1. That God has revealed Himself in general revelation, in creating man in his own image, through man's conscience, and through creation of the world as a whole (Rom. 1:18-23; 2:15-18). 2. That non-Christian religions prove man has a concept of God but they also show man's rebellion against God (Rom. 1:18-23). 181

3. That God has redemptively become incarnate in Christ for the redemption of mankind, but only those who accept His offer of salvation can be saved (Rom. 5:17). 4. That the principle of continuity in the sense that God's image in man has not been obliterated, and general revelation, though it cannot be read correctly, is still a de facto revelation. But running parallel with this is the fact of discontinuity in the sense that God is now producing a new man in the formation of the Body of Christ (Eph. 2:15). 5. That the Bible alone is the final infallible rule of faith and practice. Its verdict cannot be challenged in any court of law since He is the final court of appeal. This propositional revelation is fully inspired, inerrant in the original manuscripts, and faithfully transmitted (2 Tim. 3:16; John 10:35). Two: Express Christianity in a truly African context, allowing it to judge the African culture and never allow the culture to take precedence over Christianity. To do otherwise would isolate African Christianity from historical Christianity, Biblically based. This can be done by creating an "African Theology" as understood by some African theologians today, but rather by: 1. Expressing theological concepts in terms of the African situation. The insights of Western theologians over the years must be appreciated. But the squabbles of the West do not have to be the pattern for the younger churches. The final word has not yet been said in expressing Christianity. But the Bible content remains unchanged. 2. "Scratching where it itches." The African problems of polygamy, family structure, spirit world, liturgy, to mention a few, need to be tackled by evangelical African theologians and Biblical answers presented. Three: Concentrate effort in the training of men in the Scriptures, employing the original languages to facilitate their ability in exegeting the Word of God. In-depth 182

knowledge rather than mere superficial mechanics in the ministry should be the primary concern. Four: Carefully study African traditional religions as well as other religions but only secondarily to the inductive study of God's word. The New Testament writers and the early church evangelists did not consider it worthwhile to spend too much of their energy in the study of non-Christian religions. All non-Christians belong to one and the same group--unsaved. The sinful nature needs no study analysis as its outworking is clearly manifested in daily life. Five: Launch an aggressive program of evangelism and missions to prevent a fall into the error of the doctrinal strifes of third-century Christianity in North Africa (at the expense of evangelism). Six: Consolidate organizational structures based on doctrinal agreements. Fraternal relationship such as is being shaped by the Association of Evangelicals of Africa and Madagascar (AEAM), is strongly urged. The gregarious nature of the African calls for a fellowship so much needed; yet it does not need to be an organic union, neither does it need to be a unity at any cost. Seven: Carefully and accurately delineate and concisely express terms of theology as a necessary safeguard against syncretism and universalism. Eight: Carefully present apologetics towards unbiblical systems that are creeping into the church. This calls for more leadership training. Nine: Show concern in social action but bear in mind at all times that the primary goal of the church is the presentation of personal salvation. As individuals are converted, they become instruments of revolutionizing the society for good. The church is not a department of social welfare for the government. It is a body of individuals called out to prepare the world for the second coming of Christ. 183

Ten: Following the steps of the New Testament (Church, Christians in Africa should be prepared to say, "For to me to live is Christ, and to die is gain" (Phil. 1:21). Africa needs her Polycarps, Athanasiuses, and Martin Luthers, ready to contend for the faith at any cost. The Lord of the church who has commanded Bible-believing Christians to "contend earnestly for the faith" (Jude 3), has also said, "Yes, I am coming quickly (Rev. 22:20). May we give the reverberating response, "Amen, Come Lord Jesus." 1

Donald McGavran, ed.. Eve of the Storm (Waco, Texas: Word Books, 1972), p. 17. 2 Merrill C. Tenney, New Testament Times (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971), p. 67. 3 E. Bolaji Idowu, African Traditional Religion: A Definition (London: SCM Press, Ltd., 1973) p. 5. 4 Tenney, New Testament Times, p. 77. 5 Henry Scowcroft Bettenson, Documents of the Christian Church (New York: Oxford University Press, 1947), p. 10. 6 Ibid., p. 6. 7 Aloysius Lugira, private interview, Kampala, Uganda, January 20, 1973. 8 Harry Sawyerr, Creative Evangelism: Towards a New Christian Encounter with Africa (London: Lutterworth Press, 1968), p. 95. 9 Ibid., p. 112. 10 John S. Mbiti, New Testament Eschatology in an African Background (London: Oxford University Press, 1971), pp. 148-49. 11 J.N.D. Anderson, Christianity and Comparative Religion (Downers Grove, Ill: Inter-Varsity Press, 1970), pp. 101, 102. 184

Bibliography Agbeti, J.K., "African Theology: What it is," Presence, Nairobi, Kenya: Afropress, Ltd., 1972 Alien, Challinder, The Tyranny of Time, New York: Philosophical Library, 1947. Anderson, J.N.D., Christianity and Comparative Religion, Downers Grove: Inter-Varsity Press, 1970. Baeta, C.G. (ed.), Christianity in Tropical Africa, London: Oxford University Press, 1968. Barrett, David (ed.), African Initiatives in Religion, Nairobi: East Africa Publishing House, 1971. Battenson, Henry (ed.). Documents of the Christian Church, London: Oxford University Press, 1964. Berkhof, Louis, Reformed Dogmatics, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1937. Berkouwer, G.C., General Revelation, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1955. Bertram, George, "A People and Peoples in the LXX," Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971. Bettenson, Henry S., Documents of the Christian Church, New York: Oxford University Press, 1947. Beyerhaus, Peter, "The Theology of Salvation in Bangkok," Christianity Today, March 30,1973. Boettner, Loraine, The Millennium, Grand Rapids: Baker Book House, 1958. Bruce, F.F., Answers to Questions, Grand Rapids: Zondervan Publishing House, 1973. _________The Acts of the Apostles, London: Tyndale Press, 1951. Buchsel, Friedrich, Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley, Grand Rapids: Wm. B. Eerdmans Publishing Company. 1965. Bultmann, Rudolf, Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1964. Bushwell, J. Oliver, Jr., A Systematic Theology of the Christian Religion, Grand Rapids: Zondervan Publishing House, 1971. _________Slavery, Segregation and Scripture, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1964. Carnell, E.J., An Introduction to Christian Apologetics, Grand Rapids: Win. B. Eerdmans Publishing Company, 1970. 185

Cleage, Albert B. Jr., The Black Messiah, New York: Sheed and Word, 1969. Cookey, Sylvanus J.S., The Bantu Migration, Chicago: Field Enterprise Corporation, 1973. Dickson, Kwesia and Euingworth, Paul (eds). Biblical Revelation and African Beliefs, Maryknoll, N.Y.: Orbis Books, 1969. Eichenrodt, Walther, Theology of the Old Testament, trans. by J.A. Baker, 2 Vols; Philadelphia: Westminster Press, 1967. Evans-Pritchard, E.E. ,Nuefi, Oxford: Clarendon Press, 1956. Farrow, Stephen S., Faith, Fancies and Fetich, London: Society for Promoting Christian Knowledge, 1926. Fey, Harold E., A History of the Ecumenical Movement (1948-1968), Philadelphia: Westminster Press, 1970. Goriawala, M. (ed.), Orita: Ibadan Journal of Religious Studies II, June 1971. Green, Michael, Evangelism in the Early Church, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970. Hammarskjold, Dag, "United Nations," The American People's Encyclopedia, XVIII, 1964. Hastings, Andrian, Church and Mission in Modem Africa, London: Fordham University Press, 1967. Henry, Carl F., "The Second Coming of Christ," Basic Christian Doctrines, Chicago: Holt, Rinehart, and Winston, 1962. Hodge, Charles, Systematic Theology, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1946. Idowu, Bolaji E., African Traditional Religion: A Definition, London: SCM Press, Ltd., 1973. _______Olodumare: God in Yoruba Belie f, London: Clowes and Sons, Ltd., 1962. Jones, Major J., Black Awareness, New York: Abingdon Press, 1971. Kraemer, Hendrik, The Christian Message in a Non-Christian World, Grand Rapids: Kregel Publications, 1969. King, Noel Q., Religions of Africa, New York: Harper and Row, 1970. Larson, Alfred, "Director's Comments," Lifeline, March 1973. Latourette, Kenneth Scott, A History of the Expansion of Christianity, Grand Rapids: Zondervan Publishing House, 1970. Lenski, R.C.H., The Interpretation of the Acts of the Apostles, Columbus, Ohio: Wartburg Press, 1940. Lewis, C.S., The Case for Christianity, New York: Iversen Associates, 1969. ________The Great Divorce, New York: Iversen Associates, 1969. ________The Problem of Pain, cited in Orita IV/2. Lindsell, Harold, An Evangelical Theology of Missions, Grand Rapids: 186

Zondervan Publishing House, 1967. ______"Universalism Today," Bibliotheca Sacra, CXXI, July 1964. Lowell, Stanley C., The Ecumenical Mirage, Grand Rapids: Baker Book House, 1969. Marrett, R.R., "Animism," Encyclopaedia Britannica, 1932. Mbiti, John S., African Religions and Philosophy. New York: Frederick A. Praeger, 1969. _______Concepts of God in Africa. New York: Praeger Publishers 1970. _______New Testament Eschatology in an African Background, London: Oxford University Press, 1971. McDonald, H.D., Living Doctrines of the New Testament, Grand Rapids: Zondervan Publishing, 1972. McGavran, Donald (ed.), Crucial Issues in Missions Tomorrow. Chicago: Moody Press, 1972. Eve of the Storm, Waco, Texas: Word Books, 1972. McVeigh, M., "Sources for an African Christian Theology." Morgan, Campbell G., The Acts of the Apostles, Fleming H. Revell Company, 1924. Nelson, Robert J., "Personal Integrity and Fulfillment," Alive Now, Winter 1972. Newbigin, Leslie, The Finality of Christ, Richmond, Va.: John Knox Press, 1969. Nida, Eugene A., Message and Mission, Pasadena: William Carey Library, 1960. Ogot, Bethwell A., "On the Making of a Sanctuary... History of Religion in Padhola," The Historical Study of African Religion, ed. by T.O. Ranger and Isaria Kimambo, London: Heinemann, 1972. Okite, Odhiambo W., "Book Review," Christianity Today. October 23, 1970. Parrinder, Geoffrey, African Traditional Religions, London: Hutchinson's University Library, 1954. _______ A Dictionary of Non-Christian Religions. Hulton Educational Publications, London: Cox and Wyman Ltd., 1971. _________Religion in an African City, London: Epworth Press, 1961. _________West African Religion (2d ed), London: Epworth Press, 1961. _________Witchcraft, European and African, New York: Bames and Noble, 1963. Peters, George, A Biblical Theology of Missions. Chicago: Moody Press, 1973. Class notes in Modern Theology of Missions, fall semester, 1972, Dallas Theological Seminary. Pinnock, Clark H., and Wells, David F. (eds), Toward a Theology for the Future, Carol Stream. Ill.: Creation House, 1971. 187

Plowman, Edward E., "WCC Grants: Repeat Performance," Christianity Today, October 1971. Quiglev Thomas E. (ed.). Freedom and Unfreedom in the Americas: Towards a Theology of Liberation, New York: IDOC Books, 1971. Radin, Paul, Primitive Religion, New York: Dover Publications, Inc., 1957. Ramm, Bernard, Protestant Biblical Interpretation (rev. ed.), Boston: Wilde Company, 1956. Rauschenbusch, Walter, A Theology for the Social Gospel and the Social Principles of Jesus, London MacMillan Company, 1972. Reed, David, "The Rocky Road to Freedom," Reader's Digest, January 1973. Ryrie, Charles C., Dispensationalism Today, Chicago: Moody Press, 1969. Sandy W., "Romans VII-VII," Ellicott's Commentary on the Whole Bible, ed. by Charles John Ellicott, Grand Rapids: Zondervan Publishing House, 1970. Sauer, Erich, The Dawn of World Redemption, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971. Sawyer, Harry, Creative Evangelism: Toward a New Christian Encounter with Africa, London, Lutterworth Press, 1968. ________God; Ancestor or Creator, Bristol: Western Printing Services, Ltd., 1968. Schaeffer, Francis A., The God Who Is There, Downers Grove, Ill.: Inter-Varsity Press, 1968. Schrenk, Gottlob, Theological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1967. Seligmann, C.G. and B.Z., Pagan Tribes of the Nilotic Sudan, London: Routledge and Kegan Paul, Ltd., 1965. Senghor Leopold S., On African Socialism, trans. by Mercer Cook, London: Pall Mall Press, 1972. Smith, Edwin W., African Ideas of God (2d ed.), London: Edinburgh House Press, 1950. Smith, Stratton T., The Rebel Nun, Pan Books, 1967. Sundkler, Bengt, The World of Missions, trans. by Erich J. Sharpe, Grand Rapids; Wm. B. Eerdmans Publishing Company, 1966. Taylor, John V., The Primal Vision, London: SCM Press, Ltd., 1963. Tenney, Merill C., New Testament Times, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971. Trench, Richard C., Synonyms of the New Testament, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1969. Turner, Philip, "The Wisdom of the Fathers and the Gospel of Christ: Some Notes on Christian Adaptation in Africa, Journal of

188 Religion in Africa (5th ed.). Leiden: E.J. Brill, 1971. Tylor, Edward B., Primitive Culture, New York: G.P. Putnam's Sons, 1920. Van Osterzee, J.J., Christian Dogmatics, London: Holder and Stoughton, 1878. Vriezen, Th. C., An Outline of Old Testament Theology, Newton, Mass: Charles T. Branford, 1970. Walvoord, John F., "How Can Man Know God?" Bibliotheca Sacra, CXVI, April-June 1959. Wa Said, Dibinga, "An African Theologv of Decolonization," Harvard Theological Review, LXIV, October 1971. Webster, Warren W., "Why Cut Back?" Impact, XXIX, May-June 1972. Welmers, William E., "African Languages," The American People's Encyclopedia, 1964. Wilch, John R., Time and Event, Leiden, Netherlands: E.J. Brill, 1969. Woods, Ralph L. (ed.), A Treasury of the Familiar, Chicago: Peoples Book Club, 1945. Young, Edward J., Thy Word is Truth, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970. Zwemer, Samuel M., The Origin of Religion (3d ed.), New York: Loizeaux Brothers, 1945. 189

Index of Authors Agbeti, J.K., 53, 54, 55 Allen, Challinder, 63 Anderson, J.N.D., 34, 180 Baeta, C.G., 35 Berkouwer, G.C., 123 Bertram, George, 21 Beyerhaus, Peter, 144-146 Bruce, F.F., 82, 88,120 Buchsel, Friedrich, 118,119 Bultmann, Rudolf, 111 Buswell, J. Oliver Jr., 24, 85,143 Camell, E.J,101 Cleage, Albert B. Jr., 48, 49, 51 Cookey, Sylvanus J.S., 28 Eichrodt, Walter, 63, 64, 66 Evans-Pritchard, E.E., 19 Farrow, Stephen, 123 Glasser, Arthur, 37, 38,120 Goriwala, Mucizz, 93 Green, Michael, 121,122 Hammarskjold, Dag, 12 Hodge, Charles, 24 Idowu, Bolaji, 27, 56, 91, 96, 97, 99-103,107, 108,110, 112-117, 124-126, 174 Jones, Major J., 48 Kings, Noel Q., 35 Kraemer, Hendrik, 134, 135. Larson, Alfred, 157 Latourette, Kenneth Scott, 13 Lenski, 120 Lewis, C.S., 102, 103 Lindsell, Harold, 11,12,15, 16, 99,103,104,114 Lowell, Stanley C., 130 Marrett, R.R., 18 Mbiti, John S., 19, 23, 24, 51, 53, 56- , 67, 69-75, 77, 78-88, 140,148,180 McDonald, H.D., 97 McGavran, Donald, 172 McVeigh, M., 49, 56 Morgan, Campbell G., 119

Nelson, Robert J., 145 Newbigin, Lesslie, 104,125 Nida, Eugene A., 107 Okite, Odhiambo W., 69, 70 Ogot, BethweU A., 115 Parrinder, Geoffrey, 20-23, 27, 29,30,32,33,40, 91, 110, 114 Peter, George, 44, 45, 125 Radin, Paul, 23 Ramm, Bernard, 78 Rauschenbush, Walter, 154 Reed, David 12,14 Ryrie, Charles C , 77, 78 Sandy, W., 112 Sauer, Erich, 122 Sawyerr, Harry, 56, 74, 179,180 Saxe, John G., 108-109 Schaeffer, Francis, 101 Schuyler, J.B.. 38 Seligman C.G. and B.Z., 22 Senghor, Leopold, 156 Smith. Edwin W., 35 Smith, Stratton T., 103 Sundkler, Bengt, 13 Taylor, John V., 110 Tenney, Merill, 120 Trench, Richard C., 21 Turner, H.W., 94, 95 Turner, Philip, 55 Tylor, Edward B., 18,19, 20 Van Oosterzee, J.J., 124 Vriezen, Th. C., 65 Walvoord, John F., 123 Wa Said, Dibinga, 49, 50 Webster, Warren W., 12 Welmers, William E., 27 Wilch, John R., 64, 66 Williams, Colin, 142, 142 Young, Edward J., 141 Zwemer, Samuel M., 29

190

Index of Subjects afterlife, 31, 36, 38, 40, 43, 74 African Inland Church (A.I.C.), 80,81 African Inland Mission (A.I.M.), 80,86 All Africa Conference of Churches (A.A.C.C.), 136, 138, 139,148-150, 152,155, 157-162,164, 165, 167, 168, 170 Andriamanjato, Richard, 161 Ashanti, 14, 33 authenticity, 167 Black, angels, 48 God,48 Jesus, 48 Jews, 47 Madonna, 48 Messiah, 49 Prophet, 49 Saint, 49 Carey, William, 11 Carr, Canon Burgess, 159, 162, 163, 164 church councils, 129, 131, 134, 143 ceremony, 34, 39, 43, 74 Drake, St. Clair, 48 ecumenism, 129, 130, 132, 135, 138-141, 144, 155-157 Eucharist, 79 evangelicals, 133, 141, 165, 167,169, 170 evangelism, 135, 140, 142, 147, 153 exorcism, 37 Gatu, John, 167 Gehenna, 78, 83 gospel, social, 42, 134, 143 idolatry, 20, 24, 74, 107, 111, 112, 117,118,121,122, 125, 155 immanence, 73 inspiration, 141 International Missionary Council (I.M.C.), 133-136, 146 interpretation, liberal, 141 literal, 78 Justin the Martyr, 121

Kagoro, 36, 71 Kaunda, K., President of Zambia 161 Millenium, 81, 82, 158 monotheism, 91, 92,107, 113, 114,119,122 moratorium 166, 167 Nok culture, 28 Negritude, 51, 56, 156 OAU, Organisation of African Unity, 12, 165 Origen, 16, 80, 87 pantheism, 73 Potter, Philip, 140, 165, 166 race, superiority, 19 reincarnation, 39 religion, evolution of, 19, 23, 38, 162 resurrection, 86, 87, 181 revelation, 43, 54, 70, 72, 110, 111, 113-116, 122, 123, 124, 125,135,163,173,181 sacrifice, 14, 43, 74 Salvation, 41, 144-146 Satan (Devil), 37, 122, 173 sin, 41, 145, 158,177 slavery, 13 spirit possession, 36 Supreme Being, 29, 30, 32, 33, 35,44,71,92, 101, 110, 112, 114,115,120, 123, 154 syncretism, 55, 94, 134, 172, 175 time, cyclic, 63, 65, 66 linear, 57, 59, 63, 65, 66, 78,83,84 transcendence, 73 Trinity, 114 United Nations (U.N.), 12 United Presbyterians, 12 unity, 130, 133, 168, 169 universalism, 11, 14, 15, 16, 55, 57, 75, 80, 85, 87,92,96,97, 191

102, 113,124, 140,147,148,173 Urhobo,62,63 witchcraft, 14, 22, 41 Wilberforce, William, 13 World Council of Churches (W.C.C.), 136, 139, 140, 141, 144,146, 148, 149, 152, 154,165,166 worship, 34, 43, 74, 75, 115, 124, 155,174,176 Yoruba, 35, 93, 91,94, 115,123, 124,126

192

Appendix I CONTENTS PREFACE Part one: The Nature of God 1 THE INTRINSIC ATTRIBUTES OF GOD The Omniscience of God The Omnipresence of God The Omnipotence of God The Transcendence of God The Immanence of God 2 THE ETERNAL ATTRIBUTES OF GOD The Self-Existence of God The Pre-Eminence and Greatness of God God as the First and Last Cause God as Spirit The Invisibility of God God as Incomprehensible and Mysterious The Eternity, Infinity, and Immutability of God The Unity and Plurality of God 3 THE MORAL ATTRIBUTES OF GOD The Pity, Mercy, and Kindness of God The Love of God The Comfort of God The Faithfulness of God The Goodness of God The Anger of God The Will of God The Justice and Righteousness of God The Holiness of God Part two: The Active Attributes of God. 4 GOD AS CREATOR Creation in General The Order of Creation God's Establishment of Natural Order, Laws, and Customs God Continues to Create God and Human Predestination 5 THE PROVIDENCE AND SUSTENANCE OF GOD I PROVIDENCE General Sunshine Rain Fertility, Health, and Plenty II SUSTENANCE General God as Keeper and Guardian 193

xiii

3 5 8 12 16 19 20 21 23 25 26 27 29 31 33 33 34 34 37 38 40 41

45 48 51 52 53

56 57 58 59 63 64

God as Protector 65 The Controlling Work of God 66 The Nursing and Cherishing Work of God 67 The Healing Work of God 67 God's Work of Salvation 69 6 THE GOVERNING WORK OF GOD AS KING, LORD, AND JUDGE God as King and Ruler 71 God as Lord and Master 73 God as Judge 76 God and Warfare 78 7 GOD AND AFFLICTIONS General 80 Diseases 80 Misfortunes and Evil 82 Poverty, Drought, and Famine 83 Locusts, Calamities, and Destruction 84 Death 85 Part three: Anthropomorphic and Natural Attributes of God 8 ANTHROPOMORPHIC ATTRIBUTES AND ASSOCIATIONS General 91 God as Father 91 God as Mother 92 God as Grandfather and Elder 93 People as Children of God 93 God as Friend 94 Body and Bodily Parts 94 Bodily Activities 95 9 GOD AND ANIMALS General 98 Domestic Animals 98 Wild Animals 101 Animals that Creep, Crawl, Leap, or Swim 103 Birds 106 Insects 107 10 GOD AND PLANTS Forest, Wood, Bush, and Groves 109 Mythical Trees 110 Sacred Trees 111 Trees that Symbolize God's Presence or Manifestation 112 Divinities 112 Reeds, Grass, and Food Crops 113 11 GOD AND OTHER SPIRITUAL BEINGS God's "Wife" and Goddesses 114 God's Son, Daughter, and Children 115 God's Brother and Sister 116 Other Divinities and Demigods 117 God's Assistants, Servants, Messengers, and Agents 121 194

Spirits, Culture Heroes, and other Beings The Word of God 12 GOD: HEAVENLY OBJECTS AND PHENOMENA Heaven or the Heavens, Sky, and Firmament The Sun and Moon Stars, Comets, and Meteors Rain, Rainbow, and Clouds Thunder and Lightning Wind, Storm, Hail, and Mist Light and Eclipses 13 GOD: EARTHLY OBJECTS AND PHENOMENA Earth and Earthquakes Water, Rivers, Flood, and Lakes Rocks, Stones, Metals, and Clay Mountains, Hills, and Desolate Places Holes and Caves Fire and Smoke Day and Night, Heat, and Cold Colours and Numbers Part four: God and Man 14 THE CREATION AND ORIGINAL STATE OF MAN The Creation of Man in Relation to That of Other Things God Made Man from Clay The Creation of Man from a Hole, Marsh, or Tree God Brought Men out of a Vessel Man Made from a Leg or Knee Man Was Brought from Heaven to Earth The Creation of Man as a Process or Evolution The Original State and Nature of the First Man God's Provision for the Original Man 15 THE SEPARATION OF GOD FROM MAN God's Relationship with the Original Man, and the Causes Leading to their Separation God's Commandment and Man's Disobedience The Consequences of the Separation 16 WORSHIP: SACRIFICES AND OFFERINGS General Sacrifices and Offerings Animals and Items used for Sacrifices and Offerings 17 WORSHIP: PRAYERS AND OTHER APPEALS TO GOD Prayers Invocations and Appeals "Position" in Praying Blessings Greetings, Salutations, and Farewells Thanksgiving Oaths and Curses 195

123 127 129 131 136 137 139 141 143 144 145 148 150 151 152 153 154

161 162 163 164 164 165 166 166 168

171 173 175 178 178 190 194 205 206 207 208 209 211

18

OTHER ACTS AND EXPRESSIONS OF WORSHIP The Use of God's Name Dedications and Resignation to God Veneration, Fear, and Praise Music, Singing, and Dancing in Worship Faith and Search after God 19 WORSHIP: INTERMEDIARIES AND OTHER SPECIALISTS General Priests Seers, Prophets, and Oracles Diviners, Medicine-Men, and Witches Rainmakers Kings and Chiefs, Elders, and other Special People The Living-dead and the Spirits Animals and Inanimate Things 20 TIMES AND PLACES OF WORSHIP The Times of Worship The Places of Worship 21 GOD, HISTORY, AND ETHICS General God and Human History Ethics and Morals

22

ESCHATOLOGICAL CONCEPTS Death, Disappearance, and Ascension The Journey to the Land of the Departed The Land of the Departed Judgement, Reward, and Retribution in the Hereafter Heaven, Paradise, and Hell The Nature of the Hereafter The Continuation of Life after Death Spirit Possession and Appearances of the Departed Human Contact and Relationship with the Departed The Relationship between God and the Departed

NOTES BIBLIOGRAPHY LIST OF AFRICAN PEOPLES, THEIR COUNTRIES, AND NAMES FOR GOD INDEX OF AFRICAN PEOPLES INDEX OF SUBJECTS NOTE Details of all books mentioned briefly in the notes will be found in the bibliography. 196

213 215 216 217 218 220 220 222 223 225 227 229 233 235 239 244 244 247

253 255 257 259 262 262 264 265 267 268 275 317 327 337 342

Appendix II

197

Appendix III KINSHASA DECLARATION The Church in Africa is part of God's universal church, the one Church whose Lord is Jesus Christ. This oneness cuts across confessional and denominational bodies, whether they be new and independent movements or old established ones. We, the Executive Committee of the All Africa Conference of Churches, meeting in Kinshasa, Republic of Zaire, inspired by the vitality of Christianity throbbing in the heart of Africa, have been persuaded that God is calling the Ecumenical Movement in Africa to blossom as a religion of hope for our people. We declare that the Ecumenical Movement in Africa is part of the recovery of our own history; it is part of the renaissance of the African Personality; it is part of our search for identity, authenticity and liberation! We declare that the Ecumenical Movement in Africa is evangelical in proclaiming the centrality and primacy of Jesus Christ as the source of our vital force; as the matrix of our world with its myriad relationships to all things created in heaven and on earth... We declare that in Jesus Christ, God has rescued us as a race of man from all the principalities and powers of the African world, and he demands that we re-examine the roots of our existence in the light of his Good News to man, through his Son, Jesus Christ. And so we have hope: a hope that we wish to share with our people — those tormented by .poverty, racism, tribalism, economic, political and elitist exploitation. We are convinced that God is on their side in the struggle. In Jesus Christ, he has taken his place among the poor, the oppressed, the powerless—the black people of Africa. And so we have hope: a hope which challenges the Christian Church in Africa to manifest this conviction by urgently and actively working to overcome disunity and division. We challenge the Church to be on the side of God in his work for the liberation and salvation of all the people of Africa. We have hope that by the year 2,000, out of a total African population of 800 million, there will be an estimated Christian population of 350 million. We declare that the Ecumenical Movement in Africa is called to lead the Churches in preparing a new Millenium sic of World Christianity! We rejoice in the Lord that we are his people, a people called to service and to love, a people of heritage and of hope. Amen. Kinshasa, 31st October, 1971 All Africa Conference of Churches, Executive Committee Meeting, Kinshasa, Zaire. October 28-31, 1971. 198

Acknowledgements From The Ecumenical Advance: A History of the Ecumenical Movement, Volume 2/1948-1968, edited by Harold E. Fey. Published in the U.S.A. by Westminster Press, Philadelphia, 1970. Copyright MCMLXX by the World Council of Churches. Used by permission of The Westminster Press. From The Black Messiah by Albert B. Cleage, Jr., Copyright, 1969, Sheed and Ward, Inc. New York. From New Testament Eschatology in an African Background by John S. Mbiti, Copyright, Oxford University Press 1971. Used by permission of the Oxford University Press, Oxford. From Olodumare: God in Yoruba Belief by E. Bolaji Idowu. Copyright, Longman Group Limited, Harlow, Essex. From African Religions and Philosophy by John S. Mbiti. Used by permission of Heinemann Educational Books Limited, London. From African Traditional Religion by Geoffrey Parrinder. Used by permission of Sheldon Press, S.P.C.K, London. From Christianity in Tropical Africa by R. Laroche, edited by C.G. Baeta 1968. Used by permission of the Oxford University Press, Oxford. International African Institute, 1968. From Evangelism in the Early Church by Michael Green. Used by permission of Wm. B. Eerdmans Publishing Company, Grand Rapids. From Concepts of God in Africa by John S. Mbiti. Used by permission of the S.P.C.K., London. From Dictionary of Non-Christian Religions. Used by permission of Hulton Educational Publications Limited, Amersham, Bucks, England. 199

From Biblical Revelation and African Beliefs, edited by Kwesi A. Dickson and Paul Ellingsworth, Copyright c 1969 Orbis Books, Maryknoll, New York 10545. Used by permission. From Pagan Tribes of the Nilotic Sudan by C.G. Seligman and Brenda Z. Seligman. Used by permission of Routledge & Kegan Paul Limited, London. From African Traditional Religion by E. Bolaji Idowu. Used by permission of S.C.M. Press Limited, London. From Witchcraft, European and African by Geoffrey Parrinder. Used by permission of Faber and Faber Limited, London. From Ecumenical Foundations by Richey W. Hogg. From An African Theology of Decolonization by Dibinga Wa Said, in Harvard Theological Review, LXIV, October, 1971. From The Bantu Migration by Sylvanus J.S. Cookey published by Field Enterprises Educational Company. From Basic Christian Doctrine by Carl F.H. Henry, published by Holt, Rinehart and Winston, New York. From Orita: Ibadan Journal of Religious Studies, Ibadan, Nigeria. 200

Back cover: Dr. Billy Graham says: “Dr. Byang H. Kato is a young man with tremendous insight and wide experience. He writes in a vivid, concise and penetrating way. His responsibility as General Secretary of the Association of Evangelicals of Africa and Madagascar (AEAM) reflects his wide leadership. In America he has been a visiting instructor on the Dallas Theological Seminary faculty, and one of his continuing hopes is to establish graduate level seminaries in Africa. The Committee of the Lausanne Congress of 1974 was delighted to have him as one of the speakers, and this volume amplifies the new understanding of mission begun there.”