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Transcript of Doctor of Theology Dissertation - A Critque of Incipient Uni
A CRITIQUE OF INCIPIENT UNIVERSALISM
IN TROPICAL AFRICA
______________
A Thesis
Presented to
the Faculty of the Department of Systematic Theology
Dallas Theological Seminary
_____________________
In Partial Fulfillment
of the Requirements for the Degree
Doctor of Theology
___________________
by
Byang Henry Kato
May 1974
Please note:Mosher Library of Dallas Theological Seminary holds the copyright to this dissertation. This dissertation has been electronically scanned. Content and page numbering match theoriginal copy, but font size and formatting may differ from the original. In the original copyGreek and Hebrew words were hand written.
Accepted by the Faculty of the Dallas Theological
Seminary and Graduate School of Theology in partial ful-
fillment of the requirements for the degree Doctor of
Theology.
Examining Committee
Signed by
Charles C. RyrieF. Duane LindseyJohn A. Witmer
ABSTRACT
"A Critique of Incipient Universalism in Tropical
Africa" is an effort to alert the reader to unhealthy trends
taking shape in theology in Africa today. The present author
is not aware of any works by an African theologian along the
same line. This maiden effort is, therefore, expected to
whet the appetite of African conservative evangelical theo-
logians for further research in the area, not only for aca-
demic exercise, but in order to preserve biblical Christianity
that has become a vital part of life of many sons and daugh-
ters of Africa. It is hoped that the foreign observer will
also find the dissertation illuminating on the scene in Af-
rica today. The dissertation is also meant to challenge
evangelical Christianity in the older churches to rally
around the defenders of Christian faith in Africa by equip-
ping them for the ministry the Lord has committed to today's
generation of Christians in Africa.
After pointing out the valid reasons for pride in
the "Dawn Continent" of Africa, the author outlines why some
of these virtues could, unfortunately, easily lead to
universalism. The pride of culture and undue respect for
African Traditional Religions have already started to lead
some churchmen astray. In order to show the incompatibility
of African Traditional Religions with Christianity, Jaba
worship is investigated. The investigation confirms the
fact that the Jaba of the North Central State of Nigeria
truly have some clues of the Supreme Being, "Nom." This
has not come through any direct revelation, but as a result
of general revelation which God has given to every people
everywhere. But Jaba worship has been neither perfect nor
redemptive.
“African Theology" is a new concept being proposed
by some theologians in Africa today. The basic premise is
the validity of the sources and content of African Tradi-
tional Religions. The proponents fail to take note of spe-
cial revelation, which is by no means a part and a fulfill-
ment of general revelation. Some theologians are saying that
Jesus came to fulfill not only the Old Testament but also
African Traditional Religions. By doing this, the Old Tes-
tament, which is believed to be what Jesus came to fulfill,
is not given its unique position as God's special revelation
to a covenant people. John S. Mbiti, who may be rightly
called the father of "African Theology," has strained every
nerve to amalgamate New Testament eschatology with what he
claims to be the African concept of time. The present
author finds it hard to accept Mbiti's concept. The rami-
fications rather show that New Testament teaching has been
correctly taught, and the African is rightly excited about
the second coming of Jesus Christ. To express theology in
the language Africans can understand, dealing with the cur-
rent issues, is a better approach to take, rather than the
dangerous path of compromising biblical content in an effort
to produce the so-called African Theology.
Other areas of syncretistic universalism are also
surveyed. A type of theology which systematizes extra-
biblical thoughts of the worshiper of African Traditional
Religion has been labeled "Implicit Monotheism." This type
of theology seeks to bring about peaceful coexistence between
religions, which are believed to be given to mankind by God.
Idols in African Religions are considered "ministers" of God.
Islam, African Traditional Religions, and Christianity have
a meeting point somewhere, somehow, someday. E. Bolaji Idowu,
the spokesman for the system, understands that the fact that
God has not left Himself without a witness to mean that God
has ordained the worship of African Traditional Religions.
Although "priest-cult" has abused this valid worship by
Yoruba people of Nigeria, the fact still remains that these
worshipers cannot be charged of idolatry. In the final end,
Christianity cannot claim the monopoly of salvation. Thus,
universalism is evident. The author does not deny the fact
of general revelation. But idol worship in Africa is a dis-
tortion of the valid concepts of the Supreme Being. Like
the episode of the blind men describing the elephant, the
parts of which they have individually felt, the African Re-
ligious worshipers, like any other worshiper of non-Christian
religions, have fashioned God according to their human con-
cepts. This is idolatry, which must be condemned in plain
scriptural fashion. Jesus Christ must stand tall above all
religious systems.
Liberal ecumenism is a reality in Africa today. The
ecumenics play down doctrine since they hold that DOCTRINE
DIVIDES but FELLOWSHIP UNITES. Their search of unity at any
cost is evident. They have invaded Africa with the same
cargo. Ecumenism has been elevated to the status of reli-
gion itself. The gregarious nature will prove fertile ground
for ecumenism. The potential danger of syncretism and uni-
versalism is already becoming evident. For this reason, the
dissertation calls for the active participants of the ecu-
menistic All Africa Conference of Churches to take stock.
The stillborn baby of the World Council of Churches, pro-
duced at Bangkok under the unbiblical concept of Salvation
Today, has been presented to the Third World ecumenism to
be nourished with the milk of social concerns. Liberation
from oppression now supercedes salvation from sin. This is
an aspect of universalism evangelical Christians are called
upon to guard against.
The dissertation concludes with a ten point proposal
as a guide for preservation of biblical Christianity in Af-
rica. While it is true that Christianity must baptize Afri-
can culture, it is erroneous to reverse the picture. Chris-
tianity is unique, it creates the third race, a race called
"the body of Christ" made up of people from any cultural
background. Theology should be expressed in the context of
every people for their understanding and practice, but Chris-
tian Theology does not need polarization which has a tendency
of adding to or subtracting from the Gospel of Christ. This,
the Bible-believing Christian cannot afford to do.
TABLE OF CONTENTS
Chapter I. INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1
Importance of the Study Purpose of the study Delineation of the study Organizational approach to the study
II. AFRICAN TRADITIONAL RELIGIONS AND INCIPIENT
UNIVERSALISM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
Definition of Terms
Animism Idolatry Paganism and Heathenism Fetishism Witchcraft Magic Juju Primitive Religion African Traditional Religions
Religious Concepts of Jaba Introduction
Jaba Concept of a Supreme Being Jaba concepts of the spirit world Jaba concept of life after death Jaba concept of salvation Jaba concept of revelation
Conclusion
III. AFRICAN THEOLOGY AND INCIPIENT UNIVERSALISM . . . . . . . . . 68
African Theology Described
What African Theology is not Black Theology Ethiopic Theology
Theology of Decolonization
Chapter iv Observable similarities
The nature of African Theology Origin of the concept As distinct from Christian Theology
In regard to experience In regard to sources
Its weaknessProfessor John S. Mbiti, Father of AfricanTheology
His background and works His education His publications
His philosophy of time in African perspective Two-dimensional concept of time Weakness of his arguments
His philosophy of time in biblical perspective Old Testament "cyclic" time New Testament concept of time
His Concepts of God in Africa A systematic theology of African Tradi- tional Religions Problems of data
Regarding sources Regarding concepts Regarding interpretation
Scriptural indictment of idolatry His eschatology
An evaluation of his book New Testament Eschatology in an African Background His hermeneutics Christian life as totally eschatological Exegetical meaning of Orthodox understanding of the second coming of Christ Mbiti's rejection of major future events in eschatology
Regarding Gehenna Regarding fire Regarding treasure as rewards Regarding the new Jerusalem Regarding future country Regarding eating and drinking Regarding tears and pain
Regarding heaven
vChapter
Universalism demonstrated Regarding sacramental regeneration Regarding resurrection is past Regarding mediatorial judgment
Conclusion
IV. THE THEOLOGY OF "IMPLICIT MONOTHEISM" AND
INCIPIENT UNIVERSALISM . . . . . . . . . . . . . . . . . . . . . . . .139
The Philosophy of "Implicit Monotheism"
The basic premise of the view The basic philosophy of the Department of Religious Studies of University of Ibadan
As expressed in Orita: Ibadan Journal of Religious Studies
As portrayed in administration of the Journal As portrayed in the title of the Journal As portrayed in the content of the Journal
As best expressed in Professor Idowu Idowu's handling of Scriptures Idowu's call for mutual understanding between religions
Idowu's Further Exposition of Theology of "Implicit Monotheism"
His works Summary
Regarding Christian "idolaters" Regarding confusion of God's witness Regarding idolatry becomes monotheism Regarding supposed monotheistic worship
His view of God's revelation God and His witness through divinities The confusion of general and special revelation
V. ECUMENISM: A POTENTIAL FORCE OF INCIPIENT UNIVERSALISM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 206
Definition The term ecumenism Early ecumenism
viChapter
Modern ecurnenism Institutionalized ecumenism
The Rise of the Contemporary Ecumenical Movement and its Influence in the Third World The Ship of Ecumenism Is Anchored On the African Shore
The structure of the All Africa Conference of Churches The support of the All Africa Conference of Churches
Theology in the World Council of Churches and Its Universalistic Implications
Introduction Salvation today
The sources The meaning of evangelism The meaning of salvation
Ecumenism in Africa and Its Theological Trends
Introduction The theological basis of the AACC The shifting emphasis of the AACC The ecumenics and their concepts of evangelism The Kinshasa Declaration, a prelude to universalism
VI. CONCLUSION AND PROPOSALS . . . . . . . . . . . . . . . . . . . .260
History Has Gone Full CircleReligious confrontationCultural complexitiesPolitical challengeHumanitarian considerations
A Ten Point Proposal for the Survival ofBiblical Christianity in Africa
APPENDIXES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .282
BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 292
CHAPTER I
INTRODUCTION
Importance of the Study
The stage is well set for universalism in Africa.
Therefore, it is absolutely essential that a serious study
be undertaken for the trends already taking shape. Ten
cogent reasons may be cited why this study is important.
The first reason is the prevailing wind of univer-
salism in the homeland of the missionaries laboring in Af-
rica. From William Carey in the nineteenth century, who is
called the father of modern missions, through Edinburgh Con-
ference in 1910, to mid-twentieth century (1938 Madras Con-
ference when Hendrik Kraemer published his book The Christian
Message in a Non-Christian World, home churches and mission
boards sending missionaries overseas held a firm belief in
Jesus Christ as the only way. Harold Lindsell’s accurate
evaluation of the United States which for many years has had
the lion's share of sending out missionaries and finances is
universally true. He says:
2
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 move- ment in foreign missions was based upon an implicit and explicit 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 un- versalism was hardly welcomed.1
This picture is definitely not true today. The fact
that many denominations are having a drastic cutback in their
mission personnel and resources has a variety of reasons.
"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." One of the reasons for such an2
operation withdrawal could be due to a basic belief increas-
ingly in universalism. Lindsell explains, "Letters in the
Crusader have expressed surprise that American Baptist mis-
sionaries should espouse universalist views, and opponents
of the viewpoint have asked why such missionaries should
continue serving on the mission fields." Since like pro-3
duces like, modern apostles of universalism have sown the
______________
Harold Lindsell, "Universalism Today," Bibliotheca1
Sacra, CXXI (July, 1964), 210.
Barren W. Webster, "Why Cut Back?" Impact, XXIX2
(May-June, 1972), pages unnumbered.
Lindsell, "Universalism Today," p. 217.3
3
seed and it is now germinating. The growth is evident; the
harvest is beginning to show up in Africa.
The second reason why this study is important is
also to be found outside Africa. The United Nations Organi-
zation 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 cul-
tural activities." In Africa itself the Organization of1
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
some people to hell because they are not in Christ would be
repugnant. So the existence of this body will encourage an
ecumenistic and universalistic type of Christianity.
Political awareness is an exciting reality in Africa.
In 1885 at the Berlin Conference European powers split up
Africa and various nations of Europe grabbed their share of
the booty without a gunshot. The continent was no attrac-
tion for them in investment, only exploitation.
When partition was completed, Africa disappeared from
the world's headlines. European diplomacy was fully_________
Dag Hammarskjold, "United Nations," The American1
Peoples' Encyclopedia, 1964, XVIII, 375.
4
engaged in other parts, and the maintenance of the col- onies was left to the administrators on the spot Col- onies were supposed to be a benefit, not a liability to the mother country, but in much of Africa during the early colonial period, the European governments could only hope to keep the colonies quiet and spend as little as possible doing so. . . The first colonial adminis- tration in Nyasaland (Malawi) functioned on £ 10,000 (about $30,000) a year plus the governor's salary.1
The wind of change has overtaken the world all of a
sudden. Nations have been born overnight.
Ghana was the thin end 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 com- bined 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.2
Africa has come of age, and is proud to let the
world know it. The temptation now is to magnify all that is
African, especially in cultural and religious heritage. If
the West boasts of modern technology, Africa has a long
standing history to present. If Christianity is the religion
the West has produced, the Western missionary should be re-
minded that Africa too has her religions. At the risk of
oversimplification, this is what the universalists are saying.
________________
Ibid., I, 180.1
David Reed, "The Rocky Road to Freedom," Reader's2
Digest. January, 1973, p. 213.
5
A similar reason to the foregoing political aware-
ness is the search for political solidarity. The heterog-
enous ethnic groups in various African political nations
must be unified. The recent civil wars in Nigeria and Zaire,
as well as the massacres in the Sudan and Burundi, are all
part of the search for national solidarity. Universalism
would be an excellent tool for uniting people of different
faiths. The enforced unity into the church of Christ in
Zaire is an excellent example of this.
The fourth reason is similar to the two preceding
reasons. A search for personal identity has been, and will
continue to be, fertile soil for syncretism and universalism.
Perhaps the black race has suffered the worst oppression and
exploitation of all races. Political and economic domina-
tion have been some of the weapons of oppression. But slav-
ery has been the worst weapon of degradation of the Negroes.
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."1
__________________
Bengt Sundkler, The World of Missions, trans. by1
Eric J. Sharpe (Grand Rapids: Wm. B. Eerdmans Publishing
Company, 1966), p. 147.
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 peoples whose nominal faith was Christianity was an indictment of that religion which cannot be brushed aside.1
Rising out of such terrible background, the African is ask-
ing, Who am I? The question is rightly asked. But the re-
ply from many theologians is given in the context of univer-
salism of revelation, with the corollary in salvation.
An emotional touch, out of genuine love for the
ancestors who died without the knowledge of the way of sal-
vation, is a big attraction of universalism. it is unthink-
able and inhumane, many would say, to hold that all these
millions of Africans who died before the advent of modern
missions would languish in hell eternally. It looks also
more unlikely that these very religious people, to whom God
has not left Himself without a witness, will end up in a
godless eternity. Thinking like this overshadows any scrip-
tural reasoning. Universalism is found to be the balm in
Gilead for such an emotional yearning.
The sixth reason is due to the reformation of Afri-
can religions as practiced today. Human sacrifice,
______________
Kenneth Scott Latourette, A History of the Expan-1
sion of Christianity (Grand Rapids: Zondervan PublishingHouse, 1970), V. 320.
7
ceremonial burial of living human beings are things of the
past in many African countries, though the vestiges are not
altogether absent. David Reed reports African religious
practices both old and new:
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.1
Such practices on religious grounds are very scarce
and 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 bi-
zarre 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 ac- counts recently, it was disclosed that the team had paid more than $3000 to witch doctors to get forecasts of results.2
The new garb that African traditional religions are
putting on will enhance universalism. The respectability of
these religions will make them seem compatible with Chris-
tianity. They will also be seen to warrant eternal bliss
____________
Reed, "Rocky Road to Freedom," p. 228.1
Ibid.2
8
advocated by Christians. They stand as a witness that God
has spoken to the African priest in his own situation as He
did with the Jews. These views are being propagated today
as this dissertation will seek to demonstrate.
Biblical ignorance in the churches in Africa today
and lack of emphasis on theological education on the part of
missionaries is the seventh reason for this study. Many
pastors in the churches in Africa have swallowed the pill
of incipient universalism without knowing the premise nor
the end result. The present writer has, through personal
interviews, come across such situations. 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
lacked sound theological education. For a long time it has
been felt that anything is good enough for Africa. Seminary
education is for pastors in North America, and the Bible
school and Bible institute is for missionaries. 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 uni-
versalistic premise.
As opposed to evangelical theological anaemia, the
9 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 dou-
ble the pace of evangelicals in Africa. The massive support
they get abroad enables them to outdo the conservative evan-
gelicals 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.
Next to the final reason why this study must be
undertaken, 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, there-
fore, provides fertile ground for ecumenism. Giving large
figures of people who are on their way to heaven would be
palatable regardless of what the Scriptures say.
Finally, there is a genuine reason why Christianity
must contextualize. There is a genuine desire by all those
who truly love Christ and Africa to see that Christianity
finds its home in Africa. Superficiality of Christianity
of some members is the reason why many turn to their old
10way of life in an hour of crisis. To indigenize and remain
true to the Bible is a necessary, but not so easy a task. That is why many are ending up with universalism. This
makes the study very necessary.
Because of these important reasons, the present
writer wishes in a small way 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 pre- diet that, given time, many opponents of the new thrust will come forth to smite the foe with ball point broad- sides which will be continued by proponents and opponents until one side wins a victory, or both of them fall back exhausted with nothing more to say.1
Purpose of the study
The primary purpose of this dissertation is to soundan alarm and warn Christians from both sides of the argumentconcerning the dangers of universalism. The noble desire to
contextualize 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 Scrip-
tures? Many voices in Africa and outside the continent are
____________
Lindsell, "Universalism Today," p. 210.1
11 answering these questions in the affirmative. Their number
is increasing as the days go by. In a small way, at least,
the writer wants to alert the Christians in Africa and the
gullible enthusiasts of African indigenization from overseas
concerning these trends.
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 Chris-
tianity and African religions. It is not neo-colonialism to
plead the uniqueness and finality of Jesus Christ. It is
not an air of superiority 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 the study is to make a posi-
tive contribution to the discussion. It is appalling, and
almost incredible, to realize that there is hardly any lit-
erature written by an African surfacing the evils of this
theological cancer. If this contribution in a small way
stirs further discussion on the subject which is patent in
the works of most African theologians today, then the goal
of the dissertation is achieved in some measure.
12
Delineation of the study
The subject of this dissertation is self-explanatory
as to its extent. It is not a paper on 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.” This is1
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 substantialcontributions along the line considered universalistic, will
be investigated.
The study is limited to the view which relates to
African traditional religions. Not much literature is
available to the present writer concerning the encounter of
Christianity and Islam in Africa. Furthermore, the present
author does not see much danger of universalism in this area
because it would be extremely hard for the Muslims to give
in to proponents of universalism. Independent Movements
_____________
Webster's Seventh New Collegiate Dictionary (Spring-1
field, Mass.: G. and C. Merriam Company, Publishers, 1969),p. 423.
13
which claim some thirteen million adherents in Africa today
would fall within the area of syncretism. That aspect of
religious encounter in Africa will also be left aside. Af-
rican 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 tra-
ditional African religions, they are not likely to be elim-
inated wholesale. Yet Christianity cannot cohabit with any
foreign religion. But some theologians are seeking recogni-
tion of the so-called "common ground" between Christianity
and African traditional religions. This is where the battle
is raging. This is the area the research will carry the
readers deep into a great confrontation.
The study will be limited as to the geographical
area. Tropical Africa is a common expression delineating
that part of black Africa south of the Sahara Desert, ex-
cluding the southern horn of Africa. It is that area lin-
guistically known as Niger-Congo phylum. Most indigenous
black African theologians have emerged from this region.
The research will feature in this part of Africa, though
pertinent references may be made to other parts of the con-
tinent.
14
Organizational approach to the study
Since the confrontation has been primarily between
Christianity and African traditional religions, and since
the universalistic trends have been toward African tradi-
tional religions mostly, the second chapter will be devoted
to the study of African traditional religions. The Jaba
people of Central Nigeria will be the specimen. Their ani-
mistic concepts will be considered and compared with other
tribes. Do African religions expect to be treated the way
they are? Is there a homogeneity among them, and are they
compatible with Christianity, especially in the area of rev-
elation and redemption? These questions will occupy by and
large the second chapter.
The third chapter will survey those theologians who
are introducing universalism by way of the so-called "Afri-
can Theology." The term "African Theology," however, will
not be the determining factor for the classification in this
category. Rather, the content of a person's view as a whole
will be the basis of classification.
The fourth chapter will be a continuation of the
third chapter, though it will deal largely with the advo-
cates of "Implicit Monotheism" philosophy. The emphasis
here, particularly in West Africa, is that "God has not
15
left Himself without a witness." Proponents of universalism
then go on to capitalize on this premise of universalism of
revelation to the universalism of worship, and as a corol-
lary, of salvation.
Chapter five will give a critical investigation of
what present-day ecumenism is doing in Africa. The system
is evidently a major force for promoting universalism. Its
all-inclusive approach, and ardent search for unity at any
cost, would make it a champion of universalism. The impli-
cations of current lively debate on salvation will be exam-
ined.
Finally, the conclusion will sum up what has been
covered. The scriptural view of non-Christian religions
taught by conservative evangelical Christianity over the
years will be presented. The author will also give his view
of how Christianity may be contextualized without falling
into the trap of universalism or syncretism. An effort will
be made to show how Christianity can become truly African
and truly biblical.
CHAPTER II
AFRICAN TRADITIONAL RELIGIONS AND
INCIPIENT UNIVERSALISM
Definition of Terms
"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 ref-
erence 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
_____________
Robert Ranulph Marrett, "Animism," EncyclopaediaBritannica, 1932, I, 975.
17
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." He continues, "I propose here, under1
the name of animism, to investigate the deep-lying doctrine
of Spiritual Beings, which embodies the very essence of
Spiritualistic as opposed to Materialistic philosophy."2
Tylor's use of animism has been challenged in con-
temporary works. A fellow English social anthropologist,
E. E. Evans-Pritchard, rejects the term in reference to the
religion of Nuer people of the 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."3
One of Africa's leading theologians, Professor John S. Mbiti. also rejects Tylor's description of African Tradi-
tional Religions in terms of animism. He contends, "Animism
____________
Edward B. Tylor, Primitive Culture (New York: G. P.1
Putnam's Sons, 1920), I, 424.
Ibid. , p. 425.2
E. E. Evans-Pritchard, Nuer Religion (Oxford:3
Clarendon Press, 1956), p. 958.
18
is not an adequate description of these religions and it is
better for that term to be abandoned once and for all."1
Professor E. Bolaji Idowu, another African theologian,
also argues, "Animism can, therefore, be predicated as part
definition of every religion. But it is inappropriate as
the name for African Traditional Religion. The derogatory
and abusive nomenclature of African as animists should cease."2
Critics of Tylor have their reasons for rejecting the
term. The present author would be reluctant to use the term
as a description of African Traditional Religions for three
reasons.
In the first place, Tylor presupposed an evolution
of religions. He says, "The argument for the natural evolu-
tion of religious ideas among mankind is not invalidated by
the rejection of an ally too weak at present to give effec-
tual help."3
Mbiti has rightly rejected the evolutionary theory
of religion:
___________
John S. Mbiti, African Religions and Philosophy1
(New York: Frederick A. Praeger, 1969), p. 8.
E. Bolaji Idowu, private interview, Ibadan Univer-2
sity, Nigeria, February 20, 1973. (Idowu"s unpublishedmanuscript is entitled "African Traditional Religion: ADefinition.")
Tylor, Primitive Culture, p. 425.3
19
This type of argument and interpretation places African
religions at the bottom of 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.1
A second presupposition that must be rejected is
Tylor's erroneous conception that one race is superior to
the other. He uses such phrases repeatedly: "tribes very
low in the scale of humanity," "the lower races," "savages
. . . and civilized 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 deter-
mined their appointed times and the boundaries of their hab-
itation" (Acts 17:26). Race equality is a necessary pre-2
supposition since all mankind descended from the same
factually historic Adam and Eve. Evidence of total deprav-
ity can be seen everywhere, and it affects the total human
race (Ps. 14:3) .
Tylor also speaks of "higher culture" and "lower
culture." If culture as Louis Luzbetak defines it, is "the
______________
Mbiti, African Religions and Philosophy, p. 7.1
All Scripture quotations will be taken from the New2
American Standard Bible (1972) unless otherwise stated.
20
way of life of a social group," then comparison makes no1
sense. Each culture should be looked upon only within it-
self. Certain appearances may be compared outside the cul-
ture, but to call a whole culture high or low is today re-
jected by cultural anthropologists.
The final reason for inadequacy of the term animism
is that it limits African Traditional Religions to "the be-
lief in spiritual Beings." African Traditional Religions do
have a belief in spiritual beings, but their religious milieu
covers more. Glimpses of the Supreme Being evident in many
African religions seem to be left out in the definition.
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 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
____________
Louis Luzbetak, The Church and Cultures (Techny,1
Ill.: Divine Word Publications, 1970), p. 60.
21
Traditional Religions. Some enthusiasts of African Tradi-
tional Religions have denied the charge of idolatry. Geof-
frey 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." This is too optimistic a view of the1
traditional worship in Africa as later discussion will show.
The word "idol" will be discussed in greater details
subsequently. Suffice it now to point out that the dictio-
nary meaning of the word fits the situation as found in the
traditional religions. Webster defines it as "a representa-
tion or symbol of a deity used as an object of worship."2
These representations abound in African Traditional Relig-
ions, but they are not the whole religious system.
Paganism and Heathenism
Parrinder’s apt description of the origin and usage
of these two terms is clear and conclusive. He says:
The word comes from Latin paganus, "a countryman" used
by Christians from the fourth century to indicate the___________
Geoffrey Parrinder, African Traditional Religions1
(London: Hutchinson's University Library, 1954), p. 15.
Webster's Seventh New Collegiate Dictionary (Spring-2
field, Mass.: G. and C. Merriam Company, Publishers, 1969),p. 414.
22
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.1
The dictionary defines heathen as "1: an uncon-
verted member of a people or nation that does not acknowl-
edge the God of the Bible: Pagan 2: an uncivilized or irreligious person."2
It is hardly correct to say that the adherents of
African Traditional Religions have no knowledge of God.
Furthermore, the terms pagan or heathen connote cultural
advance more than religious emphasis. The origin of the
word, as Parrinder points out, gives this impression. If
it is a matter of culture change, many unbelievers in Africa
would have to be given a separate classification. If, how-
ever, the first meaning is the meaning understood, then
there are many pagans in Chicago and Glasgow just as there
are in Moscow and Porto-Novo. In all these cities there are
thousands who may be described as "an unconverted member of
a people or nation that does not acknowledge the God of the
___________ Geoffrey Parringer, A Dictionary of Non-Christian1
Religions, Hulton Educational Publications (London: Cox andWyman, Ltd., 1971), p. 211.
Webster's Dictionary, p. 384.2
23
Bible."
From the biblical sense of the term, all the peopleof the world are divided into two groups: the people of
God, and the people outside the covenant relationship with
God. Bertram explains, " Ýèíç and ëáóæ also acquire a ter-
minological character in the sense of Gentiles on the one
side and the chosen people on the other side." Trench1
gives a similar explanation, "but where ëáóæ is claimed for
and restricted to the chosen people, while Ýèíç includes all
mankind outside of the covenant (Deut. 32:43; Isa. 65:1-2;
2 Sam. 7:23; Acts 15:14)."2
Thus the Scriptures know of only two groups of peo-
ple, ëáóæ ôïí Èåïí and Ôá Ýèíç ôïí ÷ïóìïí 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 Niamey. The distinction is
not cultural, but a covenant relationship with God. African
Religions cannot be distinctively defined as Heathenism or
Paganism.
____________
George Bertram, "A People and Peoples in the LXX, "1
Geological Dictionary of the New Testament, ed. by Gerhard Kittel, trans. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), II, 365.
Richard C. Trench, Synonyms of the New Testament2
(Grand Rapids: Wm. B. Eerdmans, 1969), p. 367.
24
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, 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 iso- lates African practices (as if they were purely negro and exotic) from similar ones, to be found all over the world.1
It is a fact that man-made objects are used by wor-
shipers of African Traditional Religions. The term fetish
appropriately describes certain outward practices of Tradi-
tional African Religions, but once again the description
does not cover the whole system.
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 pe- riods. Still in modern Africa belief in witchcraft is a great tyranny spreading panic and death.2
_________
Parrinder, African Traditional Religions, p. 15.1
Geoffrey Parrinder, Witchcraft, European and Afri-
can (New York: Barnes and Noble, 1963), p. 9.
25
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 Tra-
ditional 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 super-
natural beings.” It is probably an overstatement to say:1
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 the im- posing European ideas of justice, for magic is woven into the whole structure of African society and forms an essential part of the Africa's social heritage.2
But, nevertheless, it is an undeniable 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.
_______________
Eva E. Gilger, "A Simplified Ethnographic Checklist"1
(unpublished Monograph on Religion, Kericho, Kenya, 1973),p. 2.
C. G. Seligman and Brenda Z. Seligman, Pagan Tribes2
of the Nilotic Sudan (London: Routledge and Kegan Paul,Ltd., 1965). p. 25.
26Juju
This is another term used to describe African Tradi-
tional Religions. Parrinder defines 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 reli-1
gious vocabulary in reference to Africa. "The term is vague
and deprecatory, and the objects and powers described are
worldwide and not confined to Africa."2
Primitive Religion
Here is another terminology for the traditional re-
ligions. Paul Radin, writing on the subject, entitles his
book Primitive Religion. The term comes from the Latin3
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. If the original root is
taken, then the term presupposes an evolutionary theory of
__________
Parrinder, African Traditional Religions, p. 16.1
Ibid.2
Paul Radin, Primitive Religion (New York: Dover3
Publications, Inc., 1957).
27
religion. It is thereby assumed that these traditional re-
ligions are the original form of religion. But later devel-
opment of this dissertation will show that degeneration,
rather than development or evolution, is the root cause of
animism. Man began with his Creator, but through rebellion,
has rapidly gone down the ladder.
The second weakness is the assumption that these wor-
shipers are irrational and simplistic. Mbiti argues the
point, though one would not agree with him all the way, in
these words:
Of course the word primitive in its root primus has no
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.1
African Traditional Religions may seem irrational
and lacking in emotion, but that is only to the observer,
not to the participant. However, Mbiti is 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
____________
Mbiti, African Religions and Philosophy, p. 8.1
28
of the evidence for the presuppositions of Mbiti's univer-
salism. His call for "respect" can be seen in that light
too. The present author strongly pleads that biblical reve-
lation alone can point out the way the Christian should go.
At any rate primitive religion is not an accurate descrip-
tion of African Traditional Religions. If any religion is
primitive, it is monotheism going back to the Garden of Eden.
African Traditional Religions
This is the most comprehensive title for the reli-
gions of Africa. The religions are distinctively African,
though similarities abound elsewhere. 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.” The definition very well fits the pattern of1
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 convic-
tion of a group of persons that they are bound fast to
____________
Webster's Dictionary, p. 938.1
29
something which is supreme to them."1
Charles Hodge is right in classifying "pagan" wor-
ship as a religion. He describes, "Commonly the word reli-
gion, in its objective sense, means 'Modus Deum Colendi.' as
when we speak of the Pagan, the Mohammedan or the Christian."2
But African Traditional Religions must be spoken of
in plural because of the numerous types of religious prac-
tices among different tribes. "We speak of African tradi-
tional religions in the plural because there are about one
thousand African peoples (tribes) and each has its own reli-
gious system." Other terms such as animism and idolatry3
may be used provided that the limitation of these terms is
not forgotten. But African Traditional Religions gives the
fullest meaning and is, therefore, the most appropriate term
to use.
Religious Concepts of Jaba
Introduction
Differences abound between one cultural group and
another in Africa, though some scholars have argued that
___________
J. Oliver Buswell, Jr., A Systematic Theology of1
the Christian Religion (Grand Rapids: Zondervan PublishingHouse, 1971), I, 13.
Charles Hodge, Systematic Theology (Grand Rapids:2
Wm. B. Eerdmans Publishing Co., 1946), I, 20.
Mbiti African Religions and Philosophy, p. 1.3
30
"the resemblances are far more important than the differ-
ences." It is more realistic to make a closer study of one1
cultural group and note differences and similarities in other
religions. "Hahm" people of Central Nigeria will be studied
and similarities with other peoples noted. Vague generaliza-
tions will be avoided as much as possible.
"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 lan-
guage next to Swahili of sub-Saharan Africa and is widely
used as a second language beyond the bounds of its native-
speaking population." Although the people call themselves2
Hahm, it is preferable to use the Hausa name Jaba, for that
would be more popularly known.
Three reasons why Jaba people are chosen for this
study include personal experience and knowledge by the au-
thor; historical significance of the people; and a spiritual
concern for them.
In a personal interview with Professor Bolaji Idowu,
the learned president of the Methodist Church of Nigeria
_____________
Parrinder, African Traditional Religions, p. 111
William E. Welmers, "African Languages," The American2
Peoples' Encyclopedia, 1964, I, 184.
31 spoke in this manner, "What is really demanded of the
scholar is not this oracular attitude of this-cannot-be-so,
this-is-how-it-should be, but what has been summed up in the
words 'imaginative sympathy, appreciative understanding, and
(where possible) experiential participation.’" It has been1
possible in the case of the present author to have an "ex-
periential participation" of Jaba worship as a member of the
tribe. (The author endorses the use of the term tribe in
spite of the wrong association of the term with the less
developed groups of people. Jesus Christ was from the tribe
of Judah, and that is not bad. It is tribal hatred that is
bad and not the structure.)
The significance of the Jaba people lies not in size
but in historical context. They number only about 60,000.
Jaba people spread over an area of about 50 square miles in
the North Central State of Nigeria. The largest town and
head of the area is Kwoi, which is 90 miles west of Jos and
124 miles south of Kaduna. There are approximately 15,000
people at Kwoi.
The famous archaeological findings of Nok culture
were made in this area. Nok, which probably means "to start"
in Jaba language, indicates the village where Nok terra-cotta
____________
E. Bolaji Idowu, private interview, Ibadan Univer-1
sity, Nigeria, February 22, 1973.
32were excavated in 1954. Nok people actually claim to be the
original people of the Jaba tribe. The important influence
of Nok culture over the whole Bantu world has been well eval-
uated:
At about the time of Christ, Bantu-speaking peoples be-
gan 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 ironmak- ing skills from the Nok people.1
Although no scientific study has been undertaken to
prove or disprove the connection of present inhabitants of
Nok area with the original inhabitants, it could be assumed
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
proven that they have no myths of migration from any faraway
place. Their common saying whether in singing or direct nar-
rative 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
___________
Sylvanus J. S. Cookey, The Bantu Migration (Chicago:1
Field Enterprise Corporation, 1973), p. 103.
33proves otherwise, it may be assumed that Jaba have lived atthe archaelogical Nok area for at least two millennia. Withthat assumption lies the great significance of studying thereligious concepts of the people of Jaba.
The third, and most important reason for investi-gating Jaba religion is spiritual. The author, being a son
of the soil, naturally is concerned for the spiritual welfare
of his people. In the first place, Jaba culture as such
should be maintained, traditional religious aspirations
should be recognized. But the recognition 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." The true gospel that has1
transformed the lives of some 30 per cent Jaba people must
not be adulterated. Contextualization should be attempted,
hence the need of understanding cultural and religious back-
ground of the people. But 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
___________
Dr. Ernest Balintuma Kalibala, private interview,1
Kampala, Uganda, January 21, 1973.
34 continent and the world. Universalism is a demonic tool and
must be rejected.
Jaba Concept of a Supreme Being
Jaba do not have the "fully-developed polytheism"
that Parrinder suggests is found in West Africa. But they
do have the concept of a Supreme Being, a notion of future
life, and other religious concepts. 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. Where mission pub-
lications are relevant, they will be used.
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 ele-
ments found among all the tribes of West Africa:
These five elements are: an organized family life, a
name for a supreme unseen Power, sovereign and benevo- lent; 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 be- lief 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.1
____________
Samuel M. Zwemer, The Origin of Religion (3d ed. ;1
New York: Loizeaux Brothers, 1945), p. 71.
35
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 can-
not conceive is "Nom." Perhaps this has some connection
with one of the forms Parrinder suggests. "They call God
'Nyame,' and this name in one form or another (Nyam, Nyonmo.
Nyama) is found widely distributed in West Africa."1
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. The present
author spent some time with about a dozen older men together
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." 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
_____________
Parrinder, African Traditional Religions, p. 33.1
36
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."1
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 other 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 attri-
butes of this Supreme Being. Don Mbri, a 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 John Doe, you are not
Nom!’ When our people bow down before the shrine, they never
fail to mention Nom."2
Infant mortality has been very high in Jaba as
____________
Paul Gaiya Doh, private interview, Kwoi, Nigeria1
February 15, 1973.
Ibid.2
37elsewhere 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 earth." Children have been taught not to make
fun of the fool, the lame, and the blind because the handi-
capped are "shan Nom," that is, "God's building." A beau-
tiful 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. 1
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 signifi-
cant and awesome event, as it has to do with life and death.
____________
Gin Maigari, private interview, Jos, Nigeria, Feb-1
ruary 15, 1973.
Ibid.2
38If a person is accused of stealing, immorality, participat-
ing 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 about four inches in diameter is placed in
the middle, with all the religious heads of the village
seated on their assigned seats according to rank. The cul-
prit 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 the religious official goes and sees if he sur-
vived. 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.
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 re-
garding any myth of creation did not yield much reliable
39information 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 was to de-
liver the message. As the two set out on their journey, 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 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 disfavor among Jaba people. Children
are taught not to touch the chameleon. This is because if
he gets hold of a person, he does not release the person un-
less it thunders, or people play the drum. Furthermore, it
is claimed that the chameleon's bite is always fatal.
African Traditional Religions are not as systematic
as many scholars make them appear to be. The case with Jaba
illustrates this. The foregoing description is not the com-
plete picture of Jaba's conception of God. Besides the con-
fusion about his name, his attributes too are subject to
40
scrutiny. As to why the sun may be called Nom, a name which
is supposed to refer to only the Supreme Being, the convinc-
ing 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 "Nomi-
foh," 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.1
Admittedly, Jaba are not sun worshipers. However,
the ambiguity of language and thought concerning the sun and
God remains unresolved. This is an indication that to claim
a clear and complete revelation of God clearly understood in
traditional religions is not true to fact. In regards to
God's attributes, although God is good, yet in an hour of
_______________
Parrinder, African Traditional Religions, p. 34.1
41 sorrow he is accused of ignorance, lack of sympathy. At the
death of a young person, the wailers scream and curse. "Nom
ngu 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 occa-
sionally (Jer. 20:7). But this is not the 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?"1
Even God's creation is challenged sometimes. Chil-
dren usually gain the notion that Satan is the one who brought
huge rocks into being. Man is believed to have created him-
self. For his birth, a person sits in the hollow of a tree
and then chooses the womb he should go into without any help
___________
Paul Gaiya Doh, private interview, Kwoi, Nigeria,1
February 13, 1973.
42
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 pan-
theon whom Idowu says, "Yoruba oral tradition puts variously
at 201, 401, 600 or 1,700 divinities." But the chief object1
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 con-
stantly in their language. Parrinder observes:
The Ashanti are unique in West Africa not in honouring
a Supreme Being, but in having temples, priest, and al- tars 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.2
Parrinder further explains:
From the above sketch we have seen that there is a gen-
erally 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.3
_____________
E. Bolaji Idowu, "African Traditional Religion: A1
Definition" (unpublished manuscript, Ibadan University, Ni-geria, 1973), p. 7.
Geoffrey Parrinder, West African Religion (2d ed.;2
London: Epworth Press, 1961), p. 15.
Ibid., p. 23.3
43Jaba's basic form of worship is humanistic. The
whole 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 the dry shell of a kind of fruit the size of a
small apple and a long horn of about three and one-half feet
long and eighteen inches in diameter. 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, co-
erces the woman into complete submission, and orders plenty
of locally brewed wine and demands cooked meat and beans.
Only the men 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
to the secret of "dodo" worship. But they are not supposed
to reveal the secret to women at the pains of death.
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
44 1.) To keep women in subjection and 2.) To keep children
under discipline.” The ultimate goal is neither the glory1
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 recog-
nition 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.2
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 prac-
tice with the germane conception of a Supreme Being. Laroche
claims, "Today it is generally agreed that one can hardly
find a tribe which has no cult of the Supreme Being, which
is explicit and practised with greater or lesser frequency
according to the tribe." To call Jaba or any similar3
__________
M. Gwamna Awon, private interview, Kagoro, Nigeria,1
February 16, 1973. J. N. D. Anderson, Christianity and Comparative Re-2
ligion (Downers Grove: Inter-Varsity Press, 1970), p. 62.
^ G. Baeta, ed., Christianity in Tropical Africa3
(London: Oxford University Press, 1968), p. 290.
45 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." They may even chant the name of God, but a deeper1
prodding would draw out a response to the contrary. A care-
ful observation of the practice, and if possible, participa-
tion, leads to the conclusion that God is not worshiped.
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
Achali 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 de-
scribing certain phenomena in the meeting of the divine and
the human." But jok is the final court of appeal only when2
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
__________
Sarkin Tsafi, private interview, Zabolo, Nigeria,1
February 15, 1973. Noel Q. King, Religions of Africa (New York:2
Harper and Row, 1970), p. 29.
46 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, him-
self a Yoruba man, described an experience he once had at a
shrine of Yoruba worship. Bolarin and Harold Fuller tried
to get the religious worshiper 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."1
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."2
One more example to show that "for even though they
knew God, they did not honor 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."3
____________
James Bolarin, private interview, Lagos, Nigeria,1
February 23, 1973. Abraham Dairo, private interview, Igbaja, Nigeria,2
February 19, 1973. Edwin W. Smith, African Ideas of God (2d ed.; Lon-3
don: Edinburgh House Press, 1950), p. 270.
47Jaba concepts of thespirit world
The basic belief of Jaba people appears to be di-
chotomic in nature. There is the material part and the im-
material. The material part is "linam" and the immaterial
is "hyong" or "kyu." "Hyong" could mean life principle in
man, or the nervous system. When a person is frightened it
is said that he feels "hyong," probably the idea that he is
nervous caused by some immaterial force.
"Kyu" which is used for the life principle at con-
ception, is also the same term for the fleshly heart. It is
used sometimes proverbially to refer to a boy accused of be-
ing 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. The idea of good spirits is probably a
result of Christian influence. 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 peo-
ple bury their dead inside their compound or the back yard,
places of fear are numerous. Certain trees, such as silk
48cotton, 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. Failure to do this is feared to bring
some epidemic such as diarrhea or measles.
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 told this writer that a possessed woman pre-
dicted 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 be a chief." Awon has been1
a chief for 26 years and has been one of the best chiefs in
the Northern States of Nigeria.
Some of the miracles of women possessed include cast-
ing fire on their bodies without being burned, jumping over
____________
M. Gwamna Awon, private interview, Kagoro, Nigeria,1
February 14, 1973.
49high walls, falling down from roofs about 15 feet high.
When they are in a state of seizure, they drink filthy water
from ponds, eat human waste, and possess such power that it
takes five strong men to hold a woman down. The author has
personally witnessed some of these incidents.
Exorcism is part of Jaba belief and practice, cer-
tain medicine men specialize in this ministry. The instru-
ments 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. It has to be at
night. Much food is prepared. The chief exorcist sings,
calling the names of the spirits in the person and the or-
chestra loudly accompanies the sing. The high volume of
music attracts, not only the current possessor into dancing.
but neighboring women also participate. They all dance for
two hours or more. The possessed later 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 without troub-
ling her. If she feels troubled again, another service of
exorcism is held.
The spirits are always associated with "Kuno," Satan.
Jaba have never doubted the existence or activities of Satan.
50 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
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 per-
son persists.
Jaba belief in the supernatural forces is commendable.
It should be cultivated. This is an indication that the Su-
pernatural 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 relation- ship with whatever is regarded as Ultimate, the super- human power which man believes in and depends on for meaning and security.1
__________
Clark H. Pinnock and David F. Wells, eds., Toward a1
Theology for the Future (Carol Stream, Ill.: Creation House,1971), p. 297.
51 Glasser adds, "We conclude then, by calling for a serious
search for those relevant clues."1
Clues, weak clues at that, are the supernatural ves-
tiges in the unbeliever; only the faint steps that man is
more than flesh and blood. Faint steps 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"
(Gen. 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 sympathet- ically for the peaceful evolution of African from pagan to Christian beliefs and ways, it stirred up antagonisms within and among families, villages, and tribes.2
For anyone who has been involved in "pagan" religion,
the suggestion "integral Christianity" or "evolution of Afri-
can from pagan to Christian beliefs" is not much different
from telling an ex-cancer patient that it was a mistake to
___________
Ibid., p. 316.1
Baeta, ed., Christianity in Tropical Africa, p. 219.2
52heal him completely. The dominating fears and superstitions
concerning the spirit world are so dreadful that an instan-
taneous and complete cure is what Jaba people crave. In the
course of this research, a false report leaked out that the
author was advocating a return to the traditional religions.
The old men in the Church who have had the experience of
both worlds became worried. This writer had to clarify the
issue in the church on Sunday. They were all happy to know
that the writer stands for 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 In-
carnate risen Christ alone has the answer.
Jaba concept of lifeafter death
R. Laroche has given an accurate summary of religious
beliefs generally true throughout Africa. He says:
In these souls it has preserved a belief in the Supreme
Being, Creator, and Lord of the Universe, and a feeling of dependence upon Him, together with a realization of the limits of human nature. Equally there can be found a distinction between the visible and the invisible world; the belief in the existence of the human soul, as distinct from the body and surviving it after death; a belief in a world beyond which there live the spirits and "disincarnate souls."1
_________
Ibid. 1 , p. 297.
53
Parrinder cites evidences of a belief in life after
death in African religions:
These human sacrifices were found in many parts of Af-
rica. Indeed they have been known in most parts of the world—ancient Egypt, Mesopotamia, and many other places. At root, the strong belief in a life after death, in which men would retain the position, and glory they had on earth, led logically to the notion that these chiefs would require a similar retinue in the afterlife as they had enjoyed in this mortal existence. . . . Other types of people set aside to swell the kings train were crimi- nals who had been condemned to death for some capital offence, but whose execution had been deferred until needed for the king's burial. Thus in death they would gain added glory.1
These enlightening quotations on African belief in
future life after death raise some serious doubts regarding
Mbiti's position. John Mbiti's position will be discussed
fully in the next chapter, but the following quotation shows
his denial of any thought of a future for the Africans. He
says:
Consequently, since man's orientation is towards the"past" dimension of Time, the Akamba have no conceptionthat this universe will ever change radically or come toan end, and the same seems to be the case with other Af-rican peoples. . . . People cannot articulate what is inthe distant future; they cannot speak about it and can-not, therefore, form myths about it.2
Parrinder's view that a belief in the future life is
____________
Parrinder. Witchcraft, European and African, p. 151.1
John Mbiti, New Testament Eschatology in an African2
Background (Oxford: University Press, 1971), p. 25.
54
universal, can be substantiated with the belief of Jaba
people as well as many other tribes in West Africa.
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 birth-death-birth as reincarnation would
suggest. But there is a "city of the death," to be dis-
cussed 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
an insignificant village 20 miles away from Kwoi.
55
Traditionally, it was believed that the dead at "Kasongbe," the city of the dead, live very much the same way they did before. They lived in actual bodies. Those who died honor-
ably would enjoy the community of the members of that glo-
rious city. Others who died of such a dreadful disease as
smallpox, which attacks only witches, are lonely and sad.
The community of the dead would not welcome them. They have to beg for bread.
Peoples' 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
56
coming." Everyone is sure that the dead is going to the1
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 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 pun-
ishment, depending on how one behaves in this life. Accord-
ing 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 and dance. The wicked ones will remain in their
___________
Bahago Kushe and older men, private interview,1
Katugal. Nigeria, February 16, 1973.
57tomb. What constitutes sin will be discussed later.
A belief in life after death is full of contradic-
tions 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.
Death does not quench life as water cannot quench love.
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 liv-
ing, 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.1
This attitude of clinging tenaciously to this life
accounts for the prolonged wailing at a Jaba funeral, par-
ticularly 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 neighboring village,
his arrival is marked by a harmonious wailing. Funeral dirges
are sung, the important achievements of the deceased are nar-
rated. Tears streaming down the cheeks show one's love for
the deceased. The ladies try to outdo each other in display-
ing their sorrow over the tragedy of death. There is no sign
___________
Parrinder, African Traditional Religions, p. 138.1
58of hope for the dead, judging by people's reaction to it.
But, on the other hand, old men look forward to
joining their ancestors in the land beyond. The writer's
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 pleaded not to
disturb the departed loved one who is supposed to be resting
peacefully. Each time a widow sheds tears for her deceased
husband makes the husband unhappy. He feels ashamed in the
presence of others in the community of the dead. The con-
tradiction 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 Judo-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, Jaba view of sin must be considered
first.
59 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 re-
vealing the secret of what goes on in the shrine to women or
the uninitiate; (2) adultery with a neighbor's wife or the
wife of a relative; (3) stealing; and (4) witchcraft. The
small sins include trespassing a neighbor's property or
failing to take care of his stocks when such a need exists,
child abuse, and bitterness.1
The punishment for the big sin varies from the drink-
ing of human waste matter to capital punishment. The inci-
dent of adultery demands that the guilty drink wine mixed
with human waste from the adulterous woman. A fine 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 could come in two ways.
He may be given poison to prove his innocence or lack of it.
_______________
Yabubu Yako, private interview, Jos, Nigeria, Feb-1
ruary 15, 1973.
60 Death of course confirms his criminal offense. In a few
cases some loved ones 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 witch-
craft. 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, and with pressure from the older
men of the village, 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 he was respon-
sible 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
61that 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 manifestation of the
iceberg of rebellion against God. The challenge, therefore,
goes forth to Israel, "He has told you, O 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"
(Ps. 51:4).
Jaba wrong conception of sin results in a wrong view
of salvation. If an anti-social act is all there is to sin,
salvation from sin would be in the same terms. The salvation
debate today, which will be discussed in a later chapter, is
a classical illustration of this. If sin is only societal,
the social gospel has to be the right solution. This is
what liberal ecumenists hold. 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 citi-
zens is to pay the fine or take the punishment prescribed
62 for him. it may come in the form of exclusion 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 the rooster to offer for sacrifice, whether red or white.
When the rooster is ceremonially killed, the blood is applied
on each side and on top of the door post. The feather is
dipped in the blood and thus applied. The patient is then
expected to be cured. Besides this, no other thought of the
meritorious use of the blood is known.
For acceptance among the dead ancestors, the rela-
tives of the deceased throw a big 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 make a Jaba
person, such as the author, appreciate the assurance of rest
and finality found in the Lamb of God slain before the foun-
dation of the world (Matt. 11:28; Heb. 9:26; John 1:29).
The absence of a true concept of salvation in Jaba, and in
63 fact in all other religions, is a human commentary of 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 what Jaba soteriology ends up with. The
Christian message of total deliverance from the original and
practical sins of the individual is what African people and
the whole world need. A presupposition of 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 be-
lievers (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." He does not believe that there was a1
direct revelation as such. Some old men would glibly say
"God gave us our way of worship." But when pursued further,
_____________
Gin Maigari, private interview, Jos, Nigeria. Feb-1
ruary 15, 1973.
64
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 Dei, direct revelation of God
to leaders of other religions is highly improbable. Some
great theologians do advocate the possibility of God's reve-
lation to certain individuals outside the Old and New Testa-
ments. George Peters has pondered;
The Principle of Revelation: They are partly the result
of personal divine revelation (apart from inspiration) given to honestly seeking and inquiring souls of men of divine destiny.
(The question is--Are these "extra" revelations, or are
they the result of mental insights because of an inten- sification of mental insights by self-discipline or the operation of the Holy Spirit, and thus they are a be- holding of "natural or general revelation"?)
Illustrations of such experiences--Melchizedek, Job,
Hagar, Rahab, Balak, Pharaoh and his dreams, Nebuchad- nezzar and his visions, Belshazzar and the handwriting on the wall, Cyrus and the command to build the temple, the Wise men of the East, Cornelius. Could "seers and saints" of the East have shared in similar experiences?1
Although one cannot question the omnipotence of God nor His
graciousness in revealing Himself to whosoever He wills,
extra-biblical revelations seem most unlikely. The samples
of the individuals outside the covenant people of God in the
Old Testament, and apart from Judo-Christian influence in the
____________
George Peters, Class notes in Modern Theology of1
Missions (651), fall semester, 1972, Dallas TheologicalSeminary.
65
New Testament are a weak support for such a view. Although
it cannot be supported with evidence that Nebuchadnezzar,
the wise men, and others had a previous contact with God's
people, neither can it be proven that they did not. The
long standing experience of Yahweh worship from Abraham to
Moses in the Fertile Crescent, in fact, supports the assump-
tion that these personalities had contacts with some of the
covenant people of God. It is therefore a weak argument,
especially being based on silence, to use these cases to
purport extra-biblical revelation. A further weakness in
using these biblical examples is the fact that they are from
the Bible. The omniscient God could have used these special
cases because He knew that their account would be included
in the written record of His revelation. To use this as a
launching pad to credit heathen "peers and prophets" with
the possibility of God speaking to them does not seem justi-
fiable. Even if a concession is granted to this view, the
New Testament clearly indicates that the canon has been
closed. 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 of existence (Heb. 1:1).
There is no precedence of a writer of a book of the Bible
66calling heathen ancestors "our father." But if by the
stretch of imagination "our fore-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 revela-
tions come to an end. It is conclusive that neither Jaba
nor 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.
Conclusion
Two attempts have been made in this chapter. Posi-
tively, 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, Peters has given an
excellent summary of it. He says:
It (the Biblical Approach) accepts the absolute predica-
ment 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
67
including God, ever seeking to perfect this covering and to control the power above and beyond him to the further- ance of his selfish ends. On the other hand this ap- proach 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 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.1
This rather lengthy quotation, but an appropriate
one, sums up the true value of African Traditional Religions.
It also clarifies their limitations. To presuppose the pos-
sibility of salvation through them is impossible. Compati-
bilities as such with Christianity cannot be possible. Clues
which only highlight human dilemma, his craving for the Ulti-
mate Reality, and yet constant flight from Him through the
worship of idols, is all that can be found. 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"
as defined by these apostles of universalism seeks to do
just that. To that the writer now turns.
____________
Ibid.1
CHAPTER III
AFRICAN THEOLOGY AND INCIPIENT UNIVERSALISM
African Theology Described
"Western church politics, the pre-occupations of
Christian strategists at international conferences and
theological debates, have little relevance in the compressed
misery of tens of millions in Asia and Africa." This is a1
classical example of the type of theological indifference
one finds among many conservative evangelical missionaries.
While the darks are bemoaning the irrelevancy of theological
debates in the third world, liberal theological systems are
taking shape. 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 today a talk of Asian
Theology, Latin American Theology, or Theology of Liberation,
Black Theology, Ethiopic Theology, Theology of Decolonization,
_________
Dennis E. Clark. The Third World and Mission (Waco,1
Texas: Word Books, 1971), p. 26.
69
and African Theology. Thus theology is so polarized accord-
ing to geographical and ideological descriptions. It is to
be noted in the outset that not all people in a given geo-
graphical area would accept the so-called theology of a
given region. The current discussion is part of the effort
to dissociate the author from the so-called African Theology
as defined by many contemporary theologians. A clear under-
standing of contemporary use of the term is imperative.
What African Theology is not
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, "it should be clear, how-
ever, that all African theologians do not share to the same
degree the concerns of the black liberationists; and some
such as John Mbiti, are openly critical of their stress on
'blackness.’”1
One man who has given the clearest statement of the
meaning of Black Theology is Albert B. Cleage, Jr. He ex-
plains:
_____________
Malcolm J. McVeigh, "Sources for an African Chris-1
tian Theology," Presence (Nairobi, Kenya: Afropress, Ltd.,1972), V, 3.
70
We know that Israel was a black nation and that descen-
dents 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 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 oppres- sion 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. He shows how humanistic it is. He
affirms:
Black theology differs from traditional theology by the
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, paradox- ical, 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
___________
Albert B. Cleage, Jr., The Black Messiah (New York:1
Sheed and Word, 1969), p. 111.
Major J. Jones, Black Awareness (New York: Abing-2
don Press, 1971), p. 13.
71
or skin color. The universal salvation of Africans lies
elsewhere according to African Theology. Unique religious
consciousness is what gives the African that significant
place among God's creation. Black Theology 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, includ- ing 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 Indepen- dent Churches which in many countries acted as the center of the liberation movement. As Roosevelt Univer- sity 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 independent schools and churches out of which the Mau Mau eventually grew.1
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 injus- tice. 2
The emphasis on African personality, authentic exis-
tence, and humane concern almost to the neglect of spiritual__________
Cleage, The Black Messiah, p. 8.1
Mcveigh, "Sources for an African Christian Theology,”2
p. 2.
72
needs of man is one aspect of similarity between Black The-
ology and African Theology. The two systems also give little
or no significance to the biblical fact of individual salva-
tion. A universalistic view of redemption lies behind the
two systems. But it must be underlined again that Black
Theology is not 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. Dr. E. Bolaji
Idowu was expressing the view of many Africans when he said:
Indeed, African nationalism is already calling into be-
ing 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. 1
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 this manner;
The slogan of Ethiopianism was and still is, Africa for
the Africans. This theology stands for (1) radical re- capture of the lost land; (2) radical withdrawal of whitianity from all African institutions (including white God, white Jesus); (3) joint action of local
__________
Kwesi Dickson and Paul Ellingworth, eds., Biblical1
Revelation and African Beliefs (New York: Orbis Books, 1969),p. 13.
73
African anti-colonial movements of liberation (i.e. Mau
Mau); (4) unconditional recognition and radical affir- mation of Blackness through Black Sainthood (i.e. Kimpa Vita in the Congo, around 1450); Black Messiahhood (i.e. Chilembwe, Kimbangu, Shembe, etc.); through Black Proph- ethood (i.e. Alice Lenclina); (5) pursuit of a true bib- lical 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 depending on the number of seats left in the Kingdom of God, or the New Jerusalem.1
While African Theology seeks to uphold the dignity
of African personality, it does not buy the racialist abso-
lutism of Ethiopianist Theology.
Theology of Decolonization.--The last form of a sort
of defensive theological system from which African Theology
should be dissociated is Theology of Decolonization. Afri-
can Theology has a tendency of branding even biblical con-
cepts as colonialist or neo-colonialist in a way similar to
that of Theology of Decolonization. Groups that hold on to
biblical principles of separation are termed separatists and
neo-colonialists. One can read between the lines what ecu-
menistic spokesmen of African Theology are saying. John
Mbiti observes, "The real danger to the ecumenical movement
____________
Dibinga Wa Said, "An African Theology of Decoloni-1
zation, " Harvard Theological Review, LXIV (October, 1971) ,501-24.
74 in Africa is not the ignorance of what it is all about, nor
is it the opposition waged by a few sects." The call is1
for everybody to join the bandwagon of activist type of
Christianity which places politico-economic-sociological
liberation in par or above spiritual freedom. In this as-
pect, Theology of Decolonization and African Theology agree,
but the two are not the same.
Theology of Decolonization is a synthesis of Ethio-
pianist Theology in Africa and Black Theology in the United
States. Along the same line is Theology of Liberation in
Latin America. That the two have the potentiality of linkup
through the magnetic pool of the "Salvation Today" principle
under the umbrella of the World Council of Churches is only
a matter of time. This will be discussed further in chapter
v. It is sufficient here to describe what Theology of De-
colonization stands for. Wa Said has described it in this
manner:
Black Theology in the United States and the Ethiopianist
Theology of African Independent Churches represent a Theology of Decolonization. It is defined as a scien- tific enterprise of which the main purpose is the lib- eration of the Wretched of the Third World from spiritual-socio-politico-economic colonialism, imperi- alism, and neo-colonialism. As a radical call for a
__________
John S. Mbiti, African Religions and Philosophy1
(New York: Frederick A. Praeger, 1969), p. 267.
75new creation, this Theology of Decolonization addresses
itself primarily to the situation of the oppressed, andprovides some means for their liberation from the whiteman's exploitation of man by the inhuman. Moreover,Theology of Decolonization seeks for a God and a Jesuswho can respond to the cry of the oppressed, a God anda Jesus who are here and now, dealing with the situationof the oppressed and liberating them from spiritual im-perialism, psychological terrorism, intellectual atroc-ities, and academic genocide which the white establish-ment has inflicted upon the oppressed for more than 529years. 1
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. Idowu complains that "the church in
Africa came into being with prefabricated theology, litur-
gies, and traditions."2
The scriptural emphasis on individual salvation is
repugnant to the proponents of Black as well as 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
__________
Wa Said, "African Theology," p. 518.1
C. G. Baeta. ed., Christianity in Tropical Africa2
(London: Oxford University Press, 1968), p. 426.
76 concept is historic Christianity. Individualism is slave Christianity.1
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, be- cause people are not individuals but corporate members of society which cannot be defined numerically.2
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 individ-
ual sin. Not only revelation, but redemption will, as a
corollary, be universalistic. It is in this background
African Theology as propounded so far must be understood.
African Theology seeks for identity of the African. In
order to do this, the advocates exalt African culture,
African Traditional Religions, and African Philosophy beyond
proportion. Christianity cannot claim a monopoly of reve-
lation or salvation, some claim, though it may be glibly
referred to as being unique. Instead of giving one defini-
tion of the system, it would seem better to present the
system as found in African theologians.
___________
Cleage , The Black Messiah, p. 43.1
Mbiti, African Religions and Philosophy, p. 56.2
77
The nature of African Theology
Origin of the concept.--The formulation of the term
African Theology is fairly new. That is why unanimity in
regard to the right terminology escapes proponents of the
concept. Professor E. Bolaji Idowu of the University of
Ibadan rejects the term. "It would suggest a break from
the historical church tradition and church universal."1
Dr. William Wille of Makerere University, Kampala, Uganda,
also questions the wisdom of localizing theology. While he
agrees that there should be local reflections of the gospel
message, he holds that to advocate African Theology is tanta-
mount to the view held by some German theologians a genera-
tion ago which had its evil practical outworking in Nazist
philosophy.2
Professor John S. Mbiti, who may be rightly called a
father of African Theology, is not sure that the term can be
defined. Mbiti is probably the first to use the term. He
ponders the name:
___________
E. Bolaji Idowu, private interview, ibadan Univer-1
sity, Nigeria, February 20, 1973.
William Wille, private interview, Kampala, Uganda,2
January 22, 1973.
78
African Theology, as it now begins to be called, is in- creasingly being discussed, and one might be allowed to make a few observations here, though obviously this is a topic which deserves a separate, fuller and more de- tailed treatment. 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
Mbiti prefers the latinized form of the name, Theologia
Africana.2
As distinct from Christian Theology.—Dr. J. K. Ag-
beti. Head of Department of Religious Studies at the Univer-
sity 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 states his
understanding:
It seems to me that it is not religion or Christianity
per se that people tend to oppose in Africa but the for- eignness 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
___________
John S. Mbiti, New Testament Eschatology in an Af-1
rican Background (London: Oxford University Press, 1971),p. 185.
Ibid.2
79 heritage and social norms, that stings some African politicians, Christians and theologians.1
Agbeti draw s a sharp distinction between African Theology
and Christian Theology. He states:
The idea of "African Theology" seems to have been con-
fused 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 Chris- tian Theology as it may be expressed by African theo- logians 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
1. In regard to experience, according to Agbeti,
African Theology is the theological expression of what Afri-
can Religions have been saying all the time. It presupposes
the validity of God's direct revelation to the worshiper 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." Salvation, apparently,3
is possible in African religions unless the term "living
experience" is given a different connotation by Agbeti.
____________
J. K. Agbeti, "African Theology: What It Is,"1
Presence (Nairobi, Kenya: Afropress, Ltd., 1972), V, 3.
Ibid. Ibid.2 3
80 2. In regard to sources, 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 Afri-
can Theology in Africa and its traditional religions. The
Bible will then be used only to support what is already
found in the traditional religions. A quote from Agbeti is
in place here:
Materials about African religion are being collected and
collated regionally. From these regional sources, could grow later a religion which could be truly called Afri- can Religion. It will be from this source that an "Af- rican Theology" may be developed, a theology which will critically systematize the traditional African experi- ence of God, of God and His relation with man, of Man and his relation with God, of the Spiritual universe, of Sin, etc.1
Its weakness.--Agbeti's description of African The-
ology would better be called the Theology of African Tradi-
tional Religions. His basic concern is to discover what the
traditional religions are saying. Not all Africans are or
have been worshipers of the traditional religions. The re-
ligions are not uniquely African. Many forms of these reli-
gions can be found elsewhere as well as in Africa under the
popular name "animism." At any rate, one should not get
___________
Ibid.1
81bogged down with what may be a semantic problem. It should
be concluded that African Theology is an attempt to bring
about peaceful coexistence between Christianity and African
Traditional Religions in particular, and between these two
and other religions seeking a hearing in Africa. It is a
loaded phrase without precise meaning for "theology" or
"African." Philip Turner of Makerere 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 may1
seem harsh, but that is what a conscientious reader of the
proponents of African Theology understands. Turner eval-
uates:
It does not seem to help much to speak of "African The-
ology. " 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.2
He further observes:
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
___________
Philip Turner, "The Wisdom of the Fathers and the1
Gospel of Christ: Some Notes on Christian Adaptation inAfrica," Journal of Religion in Africa (5th ed.; Leiden:E. J. Brill, 1971), IV, 55.
Ibid.2
82
Christian notions and those drawn from the traditional
religions of Africa. Second, it refers to the hope that a systematic theology expressed in the language and con- cepts 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.1
This is African Theology that is hailed by men both
within and outside the Continent. It is both syncretistic
and universalistic, with the bedrock of the spirit of na-
tionalism that questions the very Word of God. Such ele-
ments, of course, vary in degrees in different proponents.
But almost all the theologians seeking to promote African
Theology ideology are tainted with universalism. Such men
include the theologians McVeigh enumerates, "Here are men
like Mbiti, Idowu, Sawyerr and others play their role. They
exercise a function for African equivalent to that of Barth,
Tillich, Niebuhr and Rahner in Europe and North America."2
Other African theologians with universalistic tendencies are
Kwesi Dickson, Balintuma Kalibala, Lugira, and Anatoli
Tibaryehinda Balyesiima-Byaruhanga-Akiiki. Two leading
theologians with some substantial contribution in theology
are Professor John S. Mbiti, Head of the Department of
_____________
Ibid.1
McVeigh, "Sources for an African Christian Theology,"2
p. 3.
83Religions and Philosophy, Makerere University; and Professor
E. Bolaji Idowu, Head of the Department of Religious Studies
at the University of Ibadan, Nigeria. The discussion on
Idowu, who rejects the term African Theology, will come in
the next chapter. The rest of this chapter will deal with
John Mbiti.
Professor John S. Mbiti, Father
of African Theology
His background and works
His education.—Born in Ukambani district of Kenya,
John Mbiti went to African Inland Mission schools. He did
his undergraduate work at Makerere University in Uganda
where he received his B.A. degree before going to Barrington
College in Rhode Island for the Master's program. He studied
under the Reverend Canon Dr. C. F. D. Moule of Cambridge
University where he received his Ph.D. He has been the
Head of the Department of Religions and Philosophy at
Makerere University in Uganda. He has taught in Hamburg,
Germany and is currently a visiting professor at Union Sem-
inary in New York City. Mbiti is married to a Swiss girl
and they have one daughter.
84
His publications.--Dr. John Mbiti has published
three books, which are African Religions and Philosophy,
Concepts of God in Africa, and New Testament Eschatology in
an African Background. Mbiti is a prolific writer, and has
contributed several articles in other books and journals.
His articles are included in Christianity in Tropical Africa,
African Initiatives in Religion, and Crucial Issues in Mis-
sions Tomorrow. Most of these contributions are repetitions
of virtually the same material. They have to do with the
basic philosophy of African Theology. The basic premise
seems to be the presupposition of a systematized form of
African Religions. It is assumed that the animist in Africa
has not only known God truly, but that he has worshiped Him.
The African animist will not be excluded from God's salva-
tion. So-called Western Christianity no longer has the
monopoly of being the only way to God. Thus the idea of
African personality is brought into religion. Culture and
religion, sociology and politics all merge into one stream.
Mbiti himself 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."1
____________
Mbiti, African Religions and Philosophy, p. 272.1
85 Mbiti apparently does not see that this contradicts
his other statement that "if African Theology starts with,
or concentrates upon, anthropology, it loses its perspec-
tives and can no longer be regarded as Theology.” Mbiti's1
intellectual acumen cannot be disputed. He may be justifi-
ably called the father of "African Theology." But apparent
contradictions do not seem to bother him. in his 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." A few pages later he turns around and says,2
"In addition to the five categories, there seems to be a
force, power or energy permeating the whole universe."3
While Africans, according to Mbiti, "set their minds not on
future things, but chiefly on what has taken place," the4
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 exis-
tence is not extinguished."5
__________
Mbiti, New Testament Eschatology, p. 186.1
Mbiti,African Religions and Philosophy, p. 10.2
Ibid. ,p. 16. Ibid. , p. 17. Ibid. , p. 107.3 4 5
86
There are several other contradictions in Mbiti's
work which do not need to be analyzed. But that is not the
basic problem of Mbiti's theology. What poses a threat to
biblical Christianity in Africa is Mbiti's universalism.
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,” this unique faith to Mbiti is subject to1
scrutiny when it stands before the mighty power of African
Traditional Religions. Mbiti 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 intends to dis- seminate. 2
In a neo-orthodox fashion Mbiti hides his univer-
salism by employing conservative evangelical language. The
effort will now be made to point out trends of incipient
universalism in Mbiti.
___________
Ibid. 1 , p. 277.
Donald McGavran, ed., Crucial issues in Missions2
Tomorrow (Chicago: Moody Press, 1972), p. 147.
87
His philosophy of timein African perspective
Two-dimensional concept of time.--Dr. John Mbiti
builds his theology almost entirely on what he claims to be
the African concept of time. According to this African con-
cept, he says:
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.1
The main point Mbiti makes out of this interpreta-
tion of his data is that the Akamba people, but also other
African people, have failed to comprehend the gospel message.
Eschatology has not made sense to them. So he now sets
forth the epoch-making 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.2
____________
Mbiti, New Testament Eschatology, p. 24.1
Mbiti, African Religions and Philosophy, p. 14.2
88 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 nine- teenth century only a very superficial type of Chris- tianity 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, "conver- sion" to Christianity or Islam must be taken only in a relative sense.1
Mbiti has convinced other readers, too, into believ-
ing that the message has not yet even been preached. Alan W.
Eister has stated that "Dr. Mbiti holds that the genuine
Christian message has not yet been preached to the Akamba."2
This is how far Mbiti's extravagant language has carried his
readers. But it is extremely hard to reconcile Mbiti's
claim of fantastic figures of Akamba Christians and the view
that the gospel message has not even been preached. He esti-
mates that there are about 300,000 Akamba Christians, and
that "this means that about 30 per cent of the population
may be considered 'Christian,' in the broad sense of that
___________
Ibid. 1 , p. 15.Mbiti, New Testament Eschatology, p. 22.2
89term." Is it true and fair to call all these 300,0001
Christians superficial? Is the success of the gospel min-
istry based entirely on the messenger's knowledge of cul-
ture? 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 the writer now turns.
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 African Background. His syllogism seems to be this. The
Akamba people, as well as other African people, cannot con-
ceive distant future. They do not have a linear concept of
time. The New Testament presents eschatology along the same
line. It does not basically deal with time in a linear way.
This is what Mbiti claims:
Obviously we cannot get away from this threefold dimen-
sion, but the New Testament does not subject itself ex- clusively 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?2
_____________
David Barrett, ed., African Initiatives in Religion1
(Nairobi: East African Publishing House, 1971), p. 4.
Mbiti, New Testament Eschatology, p. 182. 2
90 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, therefore, erroneous according
to Mbiti. This is the type of western Christianity that
African Theology must "demythologize." Mbiti's eschatology
will be examined later. Meanwhile, his basic premise that
Africans and the New Testament cannot conceive of a distant
future will be examined.
Weakness of his arguments.--John Mbiti's strength
turns out to be the source of his weakness. He sets out to
defend African Theology by making African people think and
reason as one people. This is in spite of the fact that
"there are about one thousand African peoples (tribes) and
each has its own religious system." Although Mbiti sets1
out to deal with the Akamba people in his New Testament Es-
chatology in an African Background, he ends up talking about
African people as a whole. In the outset he gives the area
he would cover:
_____________
Mbiti, African Religions and Philosophy, p. 1.1
91 But it is a selective investigation in that it focuses upon the Akamba people on the one hand, and certain as- pects 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 are both specific (for the Akamba situation) and general (for other areas in Africa).1
In examining the book one cannot help but conclude
that very little of the Akamba situation is not "relevant"
elsewhere in Africa. Mbiti uses the expressions "African
societies." "other African peoples," and such like at least
45 times in the New Testament Eschatoloqy in an African Back-
ground which has only 191 content pages. It is, therefore,
conclusive that Mbiti wants his readers to know that Afri-
cans 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 the theological implica-
tions to the facts collected. Furthermore, he is a child
of his age totally immersed in western education and thought
patterns.
Inconsistency does not seem to bother Mbiti. Ac-
cording to his table of "Analysis of African Concept of
____________
Mbiti. New Testament Eschatoloqy, p. 1.1
92Time," the farthest into the future the African can articu-
late is two to six months. He actually says, "Beyond a 1
few months from now, as we have seen, the African concept
of time is silent and indifferent." In the next paragraph2
Mbiti arbitrarily extends it by saying:
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.3
Continuing his inconsistency, Mbiti says, "There is
virtually no future dimension of Time, beyond a few years
at most." Thus the "people cannot articulate what is in4
the distant future; they cannot speak about it and cannot,
therefore, form myths about it." But they can think of5
two months, six months, two years, and a few years. In fact,
the Akamba people perform the "kuimithya," that is, the
initiation ceremony when a child is 15, and this is antici-
pated at the child's birth. The African who cannot con-6
ceive the future is yet able to plan the marriage of an
unborn baby!
_____________
Mbiti,African Religions and Philosophy, p. 18.1
Ibid. ,p. 22. Ibid.2 3
Mbiti,New Testament Eschatology, p. 30.4
Ibid. ,p. 27. Ibid. , p. 94.5 6
93 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, other- wise failure to do so means in effect the death of the unborn and a diminishing of the family as a whole.1
According to him, the African cannot conceive 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.’” As opposed to what he has so asserted, Mbiti then2
says, "And the whole community, including cattle, joins in
‘sending off’ the member who leaves for the next world."3
With such immense inconsistencies, it is impossible for
Mbiti’s readers to accept his view that Africans can think
only in terms of "Sasa" and "Zamani," which are Swahili
words for a long past and a dynamic present. The Africans,
including the Akamba people, may not have a clear under-
standing of the future, but that does not mean that they
cannot conceive of the future. Several African theologians,
including Mbiti's colleagues, do not share his view.
______________
Mbiti' African Religions and Philosophy, p. 106.1
Ibid., p. 35. Ibid. , p. 84.2 3
94
A Harvard Ph.D. graduate in anthropology, Ernest
Balintuma Kalibala, strongly rejected the notion that Afri-
cans cannot conceive of the future. When asked if Buganda
are among the "other African societies" who share this sup-
posingly Akamba belief, Kalibala retorted, "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, "We1
absolutely believe in the future. We even believe in a
future resurrection. This is demonstrated by burial cere-
monies and the contact we maintain with the spirits of the
dead."2
Kalibala's evidence may be too optimistic as he is
such a strong nationalist. But other scholars dissociate
themselves from Mbiti. Dr. Anatoli Tibaryehinda Balyesiima-
Byaruhanga-Akiiki, a former student of Mbiti's and now a
lecturer in the Department of Religious Studies and Philos-
ophy at Makerere University stated:
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.
___________
Ernest Balintuma Kalibala, private interview,1
Kampala, Uganda, January 21, 1973.
Ibid.2
95 Our people firmly believe in the future. Mbiti's claim of absence of future thought can be limited only to the Akamba people.1
Dr. A. Lugira, the deputy head of the Department of
Religious Studies and Philosophy at Makerere University,
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."2
As indicated in chapter ii, 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 future myth.
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 the matter of months, the future is indicated by the
_________
Anatoli Tibaryehinda Balyesiima-Byaruhanga-Akiiki,1
private interview, Kampala, Uganda, January 22. 1973.
Ibid.2
96 season. For example, six months from now, which is the 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 it is the last two years they say "lisah
kokong." To extend it beyond two years to the time unlim-
ited is "lisah kokong kokong." So just as they believe and
describe the past, so they do the future.
In the use of figures to describe 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 multiplied by that twelve. The Urhobo of Mid
Western State of Nigeria can count only up to "ogbon" or
thirty. From thereon the figures are multiplied by twenty.
So it is difficult for them to be specific in the number of
years to come, or those that have passed. But there are
also tribes that count up to a thousand. In the Hausa lan-
guage they have "dubu," which is "one thousand." In Yoruba
97 they count up to "egberun" or one thousand and then count
in multiple numbers of two from there on. In Ibo, they do
the same thing after they count up to "nnu" or a thousand.
All these peoples can count so many years yet to come in
the numerals they can 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).1
Mbiti's claim that a linear concept of time is ex-
clusively 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
"Big Bang" in the past, it would be conceivable that another
"Big Bang" would occur. Only a belief in the eternity of
____________
Mbiti, African Religions and Philosophy, p. 39.1
98matter would make a "cyclic" necessary. Challinder Allen
explains:
Cycle denotes neither beginning or 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 mo- ment as a first point of examination and continue from that place-moment. Remember the ancient query about the chicken and the egg.1
This is the logical view of cyclic time which Mbiti
could have looked into. Mbiti's concept of time is illog-
ical 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 al-
ready potentially given in the present stands out even more
clearly in its association with the monarchy."2
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 pretensions to power, but on the saving activity of the covenant God, which even in the days before the
______________
Challinder Allen, The Tyranny of Time (New York:1
Philosophical Library, 1947), p. 233
Walther Eichrodt, Theology of the Old Testament,2
trans. by J. A. Baker (2 vols.; Philadelphia: WestminsterPress, 1967), I, 476.
99
monarchy had convinced men that there was an ultimate
goal to history. 1
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."2
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 African! Both Mbiti and liberal
theologians from the West base their views on their under-
standing of the Old Testament with the eyes of higher crit-
icism. It would be fairer for Mbiti to say so instead of
constructing a so-called African concept of time which has
no adequate ramifications in Africa. There is much emphasis
of here and now. But that does not rule out a concept of
distant future. It is also a fact that the concept of fu-
ture is not clear-cut. There is a definite limitation on
counting past. Concepts of incarnation, transmigration,
and resurrection run into each other. They lack clarifi-
cation. But this lack of clarity is not peculiarly African.
____________
Ibid. , p. 478.1
John R. Wilch, Time and Event (Leiden, Netherlands:2
E. J. Brill, 1969), p. 6.
100 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 optimistic to say, "As far as our evidence goes,
African peoples do not expect any form of individual or
collective resurrection after death." In the same context1
Mbiti talks of "many myths, legends and stories which speak
about human resurrection." If they can talk of it in re-2
gard to the past it should spring no surprise if they think
of the future possibility. Just because "our evidence" is
insufficient does not mean that the African cannot even con-
ceive of the future. After all, Mbiti's sources are by no
means exhaustive.
His philosophy of time inbiblical 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," Mbiti3
looks for support from the Scriptures as he does from the
___________
John S. Mbiti, Concepts of God in Africa (New York.1
Praeger Publishers, 1970), p. 265.
Ibid.2
Mbiti, New Testament Eschatology, . p. 32.3
101
African concept of time. He claims that the Old and New
Testaments give no support to the "western" concept of
linear time, which calls for a climactic end of history in
the future.
Old Testament "cyclic" time.—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 con-
cerned with the content than the chronology of Time."1
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."2
It is true that the Old Testament places more im-
portance 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 of 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
____________
Mbiti, New Testament Eschatology, p. 39.1
Ibid.2
102prophets were evidently conscious of the God of Abraham,
Isaac, and Jacob. Yahweh was truly a present Help (Ps.
46:1). But He was also a God of the future. In fact, be-
cause 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. 48:18, 19). The great ebed-Yahweh poems are
futuristic (Isa. 42:1-9; 49:1-6; 50:4-11; 52:13-53:12).
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 him-
self" (Isa. 53:11, Jerusalem Bible).
The contemptuous spirit with which Vriezen quotes
the future element of the prophetic utterance and its trans-
mission to the New Testament is not shared by the present
writer. 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 expecta-
tions of the prophet of the exile from the fact that
103 he was a poet, but his pathos is not merely that of the poet but especially that of the visionary who sees the birth of a new world. This must certainly have been the reason why Israel, but most clearly early Chris- tianity, reverted to the message of Deutero-Isaiah again and again, as is evident from the Gospel accord- ing to St. John and the Epistles of Paul.1
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," he is present with his call for decision—the opportunity to prepare for his impending salvation.2
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 pre-
supposition for recognizing the differences between the
temporal past, present and future."3
__________
Th. C. Vriezen, An Outline of Old Testament The-1
ology (Newton, Mass.: Charles T. Branford,1970), p. 451.
Wilch, Time and Event, p. 10.2
Ibid., p. 170.3
104Mbiti's claim of "cyclic" time in the Old Testament
cannot be sustained. His over-emphasis on the content
rather than chronology is inconclusive. The hope of the
suffering Messiah cannot be fitted into a "Sasa" and
"Zamani" philosophy.
New Testament concept of time. – It is in the New
Testament that Mbiti further seeks to find a recourse for
his thesis. But even here 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 dimen- sion has so deeply and subconsciously governed our understanding of New Testament Eschatology that we presumably have a distorted or exaggerated picture of the whole subject.1
He then goes on to reduce any futuristic aspect of
the New Testament to the event of the Cross. He summarizes:
"Time is an important factor in any consideration of Escha-
tology, but a linear understanding of Time is not neces-
sarily the emphasis of the New Testament." The inconsis-2
tency of these statements may be noted. "The question of
____________
Mbiti, New Testament Eschatoloqy, p. 38.1
Ibid.2 , p. 49.
105
Time is not a major concern of the Bible," and "Time is an1
important factor in any consideration of Eschatology."2
Mbiti's primary concern of Time as past and present
is the big thrust in his African Religions and Philosophy.
It is in his New Testament Eschatology in an African Back-
ground that the philosophy yields fruits. Before studying
that, his Concepts of God in Africa will be considered.
His Concepts of Godin Africa
A systematic theology of African Traditional Reli-
gions.--Using his excellent journalistic sense of humor, Mr.
Odliambo W. Okite, a 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. 3
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
_________
Ibid. , p. 38. Ibid. 1 2 , p. 49.
Odliambo W. Okite,"Book Review," Christianity To-3
Today, October 23, 1970, p.18.
106African Traditional Religions for these religions furnishthe only source of information of his theology. The Bible
becomes almost superfluous in the face of such a complete
work. African Religions appear so systematic. The purpose
for such a noble effort is described:
Concepts of God in Africa is intended for use by stu-
dents in universities, colleges, theological seminaries, senior secondary schools, and other institutions of higher learning as well as by readers who have attained any of these levels of education.1
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.2
The advocacy of continuity of non-Christian beliefs
by a Christian leader can only be interpreted that that
leader sees the validity of both Christianity and non-
Christianity. 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, Jeru-
salem Bible). He was able to say this only because he
_______
Mbiti, Concepts of God in Africa, p. xiii.1
Ibid., p. xiv.2
107
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 says:
Time was when you were dead in your sins, and wicked-
ness, 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 of Africa.
Mbiti's pioneering work in this area is highly com-
mendable. Okite rightly observes, "In Concepts of God. he
succeeds magnificently in translating a mass of anthropolog-
ical information on 300 African tribes into theological
terms." It is a brute fact that Mbiti has "translated" a1
whole lot of anthropological propositions. Some dubious
________
Ibid.1
108 concepts have been given clearer description in Christian
theological terms. The rationale behind all this is not
only to convince the world that the African has always known
and worshiped God, but because Mbiti has "the assumption that
many items in African traditional life, ideas and practices
can and have to be taken as a praeparatio evanqelica."1
This kind of presupposition inevitably affects
Mbiti’s 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
some preliminary problems will first be stated.
Problems of data.—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 know Him.
First of all, it is not very easy to interpret the concept
some people have without knowing the full context. It re-
quires a considerable length of time with adequate knowledge
of the language and culture of a people to be able fully to
appreciate the people's religious concept. For Mbiti to
__________
Dickson and Ellingworth, eds. , Biblical Revelation,1
p. 180.
109
cover 270 tribes in less than a year and know their concepts
of God sufficiently is a little bit unrealistic. It is ad-
mirable that he has access to "two hundred authors and stu-
dents,” but he quickly adds "and one cannot pretend that it1
is in every respect accurate." This weakness may be demon-2
strated from the reference to Kagoro having a divinity of
cattle. The present author knows for a fact that Kagoro3
people do not raise cattle, let alone have a divinity of
cattle. Until recently, only Fulani and a few other tribes
in the North Eastern State of Nigeria kept cattle. So
Mbiti's data must be taken with caution.
2. Regarding concepts, the second problem 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." It is true that medicine men provide some genuine4
___________
Mbiti, Concepts of God in Africa, p. xiii.1
Ibid. Ibid., p. 117.2 3
Ibid., p. 224.4
110herbs for the cure of diseases. But to deny that they in
many, if not in most, cases are a menace to the society is
not being realistic. The present author knows cases where
medicine men have split homes and societies. The mother of
a sick child went to consult a medicine man. The "doctor"
diagnosed the case telepathically. 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? One family council after the other was
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?
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.1
In very few cases does Mbiti not find confirmation
of African belief in God as outlined in the content. All
this belief is sustained without any reference to the special
revelation of God. A few examples will suffice to show how
___________
See Appendix I.1
111
Mbiti worked hard to give "Western" Christian interpretation
to the concepts 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.1
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 transcen-
dence. Mbiti states:
___________
Mbiti. Concepts of God in Africa, p. 5.1
112 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.1
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."2
Mbiti further "clarifies" Lugbara's theology:
Accordingly, the people think of God as transcendent
(Adora) and immanent (Adro). As we have already men- tioned 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.3
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.4
That the Shona describe God as "the One who can turn
things upside-down" is given the meaning in Mbiti's words,
_____________
Ibid., p. 15. Ibid.1 2
Ibid. , p. 16. Ibid. , p. 17.3 4
113"This means that he can change things, but is himself the
unchangeable, the immutable." As to how this conclusion1
is arrived, 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!" Sunshine, light, and heat are all manifestation of God's presence and providence.2
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.3
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."4
In a similar manner Sawyerr parts company with Mbiti
on the idea of worship. He states;
_____________
Ibid. , p. 28. Ibid. . p. 57. Ibid. , p. 112.1 2 3
Harry Sawyerr, God: Ancestor or Creator? (Bristol:4
Western Printing Services, Ltd., 1970), p. 1.
114
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."1
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.2
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 Afri- can 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.3
Mbiti summarizes, in optimistic terms, the fact that
all Africans worship God:
Such then are the main "official" places of worship among
African peoples: They are used mainly for important oc- casions. Families or individuals turn to God in acts of
____________
Ibid., p. 6.1
Mbiti, Concepts of God in Africa, p. 179.2
Ibid.3 , p. 230.
115 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.1
Such optimism would make the following descriptions
of human nature meaningless, unless African peoples belong
to a supra-class of human beings.
Scriptural indictment of idolatry.--The Psalmist
says, "The Lord looks down from heaven on all mankind to see
if any act wisely; if any seek out God. But all are dis-
loyal, all are rotten to the core; not one does anything
good, no not even one" (Ps. 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 hu-
man 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, Jeru-
salem Bible).
Mbiti's exaltation of African idolatry is absolutely
contrary to the verdict of God's Holy Word. This step toward
______________
Ibid. , p. 243.1
116 universalism may boost somebody's ego. To say that Africans,
or anyone else, still have the vestiges of Imago Dei, by
virtue of which they are still aware of the existence of the
Supreme Being, is one thing. But to systematize the con-
cepts and fill them up with quality of worship of God "in
truth and in spirit" is foreign to biblical Christianity.
His eschatology
An evaluation of his book New Testament Eschatoloqy
in an African Background, – professsor John Mbiti's book. New
Testament Eschatoloqy in an African Background, is the source
for his eschatology. Dr. Charles Kraft of Fuller Theological
Seminary commends the book in these words;
John Mbiti, in a summary of his very fine book New Testa-
ment Eschatology in an African Background, seeks to come to grips with how to correlate biblical eschatological concepts with an African perspective on time for which the most distant future conceivable does not extend be- yond two years. He finds the traditional western theo- logical understandings of the biblical data in major ways neither appropriate to the African world view nor absolutely required by the biblical data ... It is not, therefore, the lack of a point of contact between African culture and Scripture that has hindered the un- derstanding of Christian eschatology by Africans, but the excessive overlay of western cultural interpreta- tions of the Scripture to which Africans have been re- quired to subscribe that have provided the major road blocks to the proper understanding of Christian escha- tology in African settings.1
__________
Charles H. Kraft, "Biblical Revelation and African1
Beliefs," ed. by Kwesi Dickson and Paul Ellingworth, Evan-gelical Missions Quarterly. VIII (Summer, 1972), 245.
117 Apparently Kraft approves of thesis in his "very
fine book" that Africans have not been able to grasp escha-
tological teaching. Dr. John Wiebe, however, reported from
a visit to Africa last year. after visiting about a dozen
countries of Africa, "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
The present writer conducted an informal survey in 1967
among some 500 college students and discovered that nearly
90 per cent have found Christ because of a message concern-
ing the second coming of Christ. Would lack of understand-
ing produce such phenomenal results? To soften the issue
of the glorious hope is not the spirit of New Testament
Christianity. The "Sasa" and "Zamani" concepts may suit
the African, but is that really what the Bible says?
Fuller's School of World Mission includes Mbiti's
book "in their list of the fifteen current, essential books
on missions." It is important to observe carefully Mbiti's2
proposed eschatology for Africa as he presents it in this
"essential book." A good deal of his eschatology has been
__________
Cited from a sermon by Dr. John Wiebe preached in1
Los Angeles, August, 1972.
"Books on Missions," Theology, News and Notes,2
Fuller Theological Seminary Alumni, June, 1972, p. 20.
118 covered already. But certain aspects which definitely
underline his universalism will further be examined.
His hermeneutics.—Dr.Charles Ryrie underscores
the importance of hermeneutics in the study of theology:
Hermeneutics is that science which furnishes the prin-
ciples 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.1
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."2
Only by following the normal, grammatico-historical
interpretation would one be free from extreme subjectivism.
To follow the allegorical method or spiritualize normal con-
cepts necessarily leads to subjectivism and self-conceived
notions.
Professor Mbiti, apparently, does not see the need
of abiding by the literal interpretation. A few quotes
___________
Charles C. Ryrie, Dispensationalism Today (Chicago:1
Moody Press, 1969), p. 86.
Bernard Ramm, Protestant Biblical Interpretation2
(rev. ed.; Boston: Wilde Company, 1956), p. 79.
119 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 sym- bol, the negation of incorporation into Christ ... in the Christian context it is a symbolic imagery and has no independent reality.1
Mbiti also writes:
When related to New Testament Eschatology fire is a
christological symbol; it saves or it destroys accord- ing to one's relationship with Christ. . . . The escha- tological linear concept of Time. The symbol must be timeless if it is to be effective and to make sense in Christian evangelism and living.2
Speaking of the promised inheritance (Col. 2:3; Eph.
2:7), he writes:
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 available. To put Him in the position of an intermediate Agent amounts to a blatant rejection of His Gospel.3
The eschatological new Jerusalem in the futuristic
book of Revelation now becomes just "the symbol of perfect
fellowship between God and His people (22:3-5)." The new4
heavens and a new earth of 2 Peter 3:12 is here with us al-
ready. Mbiti writes:
___________
Mbiti, New Testament Eschatoloqy, p. 67.1
Ibid.2 , p. 69. Ibid., p. 74. Ibid., p. 76.3 4
120
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.1
Regarding the Messianic Banquet (Luke 22:29; cf.
Rev. 19:9; 21:6; 22:17), Mbiti interprets: "The Holy Eucha-
rist is nothing less than an appropriation of this Messianic
Banquet the sacramental means of spiritual sustenance."2
Regarding heaven, Mbiti 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, Matthew 28:20b, 18:20).3
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 eschatolog- ical message. This language is, however, employed sym- bolically and christologically. The language is not the reality but only a vehicle of communicating what otherwise is beyond the dimension of human understand- ing.4
With this emphasis on symbolic rather than the nor-
mal 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
_____________
Ibid. , p. 78. Ibid. , p. 82.1 2
Ibid. , p. 89. Ibid. 3 4
121Eucharist." He holds the views of both consubstantiation1 2
and transubstantiation at the same time. Mbiti also sub-3
scribes to the view of purgatory. Mbiti does not need to4
say: "Apart from the Roman Catholic Church in Ukambani,
the churches there have missed a great deal of sacramental
life."5
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 re- garded 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.6
Would a present-day spiritualizer be expected to
come out differently?
Mbiti pleads not to be accused of criticizing the
missionaries. His plea should be taken seriously. His
criticism is directed, however, against a line of interpre-
tation of which evangelical missions are a part. The
_________
Ibid.1 , p. 101. Ibid., p. 103. Ibid., p.107,2 3
Ibid. 4 , p. 180. Ibid. , p. 126.5
Louis Berkhof, Reformed Dogmatics (Grand Rapids:6
Wm. B. Eerdmans Publishing Company, 1937), p. 79.
122African Inland Mission follows the literal, 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 so 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.1
While it is true that the A.I.C. has no "Lambeth
Conference" to attend, nor Vatican from which to expect pro-
nouncements, it has theological, doctrinal, historical, and
ministerial connections with the church universal. The lit-
eral 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 escha-
tology presented in the A.I.C. Constitution. It is not a
clerical collar that makes the minister. This western tra-
dition is man-made and should not be made a criterion for
one's call.
__________
Mbiti, New Testament Eschatoloqy, p. 12.1
123Christian life as totally eschatological.--Mbiti's
main criticism of the A.I.C. eschatology is on its futur-
istic emphasis. He says, "The type of Eschatology so
presented is exclusively 'futurist,' as stated in the 'Doc-
trinal Basis' of the Africa Inland Church."1
Professor Mbiti describes eschatology:
Missionary work or evangelization is an eschatological
transaction--in content (proclaiming an eschatological message), in obedience (to the eschatological Adam, I Cor. 15:45) and in expectation (of the "end" (ôï
ôåëïæ) (Matthew 24:14, cf. Acts 1:8, Matthew 28:18.) Whenever the church is conquering new fields in indi- vidual or community lives, it is making a deeply es- chatological progress.2
Mbiti views eschatology as the total Christian ex-
perience. 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. 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 Mbiti.
Exegetical meaning of åä÷áôïí. — Mbiti' s view can be
partially supported. The general meaning of the word åä÷áôïí
is last in a series of time, place, or event. The
______________
Ibid., p. 51. Ibid., p. 2.1 2
124 incarnation inaugurates the last event in the historical
drama of redemption. Kittel writes:
The general use of the term for something which is last
either materially (Mt. 5:26;,.Lk. 12:59) or in space (AC. 1:8; 13:47: åùò åï÷ôïí ôçÕç æ or time (Mt. 12:45; 20:8ff.; 27:64; Mk. 12:6, 22; Lk 11:26; Jn. 7:37; 2 Pt. 2:20; Rev. 2:19) becomes theolog- ically significant, at least indirectly, in 1 C. 15:8, in the åï÷áôïõ of the final resurrection appearance to Paul ... At the same time, åï÷áôïí suggests the closing of a series, so that from the time of this E^XQ^OV there can be no similar or equivalent events.1
The New Testament, Kittel explains, presents three
aspects of åï÷áôïõ. "The end began with the coming of Jesus,
Hb. 1:2; 1 Pt. 1:20: åï÷áôïõ ôùí çìåñùí. Kittel con-2
tinues, "But the early Christian writings also see their own
present as the last time," and thirdly, "At the same time,3
there is also expectation of the coming last day which
brings with it the last plagues (Rev. 15:1; 21:9), the
overcoming of the åó÷áôïæ (l C. 15:26) and, pro-
claimed by the åä÷áôç ïáëðéÕî (l C. 15:52), the resurrection
of the dead, judgment and salvation (Jn. 6:39f., 44, 54;
11:24; 12:48: åí ôç åóáôç çìåñá; 1 Pt. 1:5: åí êáéù
åó÷áôù).”4
_________
Bernard Kittel, "åó÷áôïò'" Theological Dictionary1
of the New Testament, ed. by G. Kittel, trans. by G. W.Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Co.,1964), II, 697.
Ibid. Ibid. Ibid2 3 4 .
125
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.
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 as-
pect of eåó÷áôïò. The major doctrines that the Bible pre-
sents as futuristic, Mbiti allegorizes to make them past or
present in fulfillment, an attempt 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 righ-
teousness and peace, commonly called the millennium." Then1
_____________
Loraine Boettner, The Millennium (Grand Rapids:1
Baker Book House, 1958), p. 4.
126there are those holding amillennialism. "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." Another view is premillennialism.1
"This is a view of last things which insists that the mil-
lennial passage in Revelation 20 must be interpreted liter-
ally and that the Second Coming of Christ will inaugurate
His reign as King in person on the earth."2
Orthodox understanding of the second coming 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 inspired, 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
___________
Carl F. H. Henry, "The Second Coming," Basic Chris-1
tian Doctrines (Chicago: Holt, Rinehart, and Winston, 1962),p. 280.
Ibid.2
127 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 (Matthew 16:27; 24:30; 25:31; Luke 21:27).1
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 (Matthew 24:3, 27, 37, 39; II Peter 3:4, 12; I John 2:28. His second appearing will be personal (Acts 1:11; John 14:3; 21:20-23) unexpected (Matthew 24:32-51; 25: 1-13) sudden (Matthew 24:27; Luke 17:24) visible (Mat- thew 24:30; Revelation 1:7) and glorious (Mark 8:38; Luke 9:26).2
Needless to say, all will not agree with the detailed
references given in interpretation. But the fact of the fu-
ture return of Christ as the hope of the Church is the evan-
gelical's common belief. Even men who would rather not be
labeled postmillennial, amillennial or premillennial, affirm
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 apos- tolic preaching. But there is room for a wide diversity of interpretation when we try to relate the Second Ad- vent to the discourse of events associated with the end time.3
____________
Ibid., p. 276. Ibid.1 2
F. F. Bruce, Answers to Questions (Grand Rapids:3
Zondervan Publishing House, 1973), p. 199.
128
Despite the fact that the Word of God clearly
teaches the future return of Christ, Mbiti still argues:
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.1
Mbiti's rejection of major future events in escha-
tology.--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 of the world, Heaven and
Hell." Mbiti goes on to evaluate the "tragedy" of the2
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 es- cape into the Christian world of the hereafter at the expense of being a Christian in the here and now.3
Mbiti rejects the future return because "African
hereafter is not in the future but in the past." Moreover,4
the biblical concept of the future as taught by the A.I.M.
____________
Mbiti, New Testament Eschatology, p. 50.1
Ibid. , p. 54. Ibid., p. 63.2 3
Ibid., p. 64.4
129
does not fit Mbiti's universalism. 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 sor- row—an equally materialistic, if negative, future.1
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." The eight future expected2
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, Mbiti calls such a teaching
"a useful psychological device in evangelism." He adds,
"Jesus may have accepted current notions about Gehenna with-
out necessarily endorsing them all." Gehenna to Mbiti is3
a state "partly 'realized' now and is the only ultimate
destiny of those who remain åí ÷ñéóôïí beyond the last
Judgment. Thus, Gehenna is a christological symbol the
negation of incorporation into Christ."4
_________
Ibid. 1 , p. 64. Ibid.2
Ibid. 3 , p. 65. Ibid., p. 67.4
130It is indeed a terrible thing to be without Christ
in this life. But Christ's uses of Gehenna mean nothing but
future judgment (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."1
3. Regarding treasure as rewards, another signif-
icant word describing future judgment is reduced to mere
symbolism. Writing of treasure, Mbiti explains: "As sym-
bols of fellowship with God, both 'reward' and ‘treasure’
are vividly powerful. But they are symbols and not the
reality itself." Mbiti falls back to his "Sasa" and2
"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
___________
Ibid. , p. 67. Ibid. , 74.1 2
131
of Time, it is dangerously exposed to a misunderstanding and
a reversal which makes the symbol eclipse the reality."1
4. Regarding the new Jerusalem, this is another
"symbol of perfect fellowship between God and His people
(Rev. 22:3-5)." Mbiti adds, "When Akamba (or African)2
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]." Apparently because of3
this, Mbiti chooses to deviate from the traditional under-
standing of the scriptural teaching.
5. Regarding future country (Heb. 11:13) to which
the pilgrims are going (1 Pet. 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,4
"There can be no heavenly country apart from Jesus Christ."5
6. Regarding eating and drinking (Matt. 22:29f.;
Rev. 19:9), Mbiti states: "Eschatological symbols are most
____________
Ibid. , p. 75. Ibid. , p. 76.1 2
Ibid., p. 77. Ibid., p. 81.3 4
Ibid.5
132
meaningful only their sacramental and christological context.
But once they are viewed simply as a future hope they become
empty theologically and spiritually."1
7. Regarding tears and pain, Mbiti rejects the fu-
ture reality of tears and pains 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 ex-
cept in supplying a psychological escape from the sorrows
and pain of daily experience."2
8. Regarding heaven, Mbiti definitely rejects this
idea as a reality. 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 com-
panionship both in Time and beyond, both in space and beyond."3
Thus, Mbiti systematically repudiates the major doc-
trines of the Bible concerning the future. Little attempt
has been made to present a defense of these doctrines.
____________
Ibid., p. 82. Ibid. , p. 85.1 2
Ibid. 3 , p. 89.
133 Space does not allow a fuller treatment. But it is a fact
that the reality of heaven and hell is a fundamental teach-
ing of biblical Christianity. The twofold teaching of
future reward and future punishment was what the early
church understood their Lord to teach in the New Testament.
J. Oliver Buswell very well sums up orthodox teaching:
Although the thought of many devout evangelicals may be
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.1
Universalism demonstrated.--Mbiti's rejection of the
reality of these future events leads finally to definite
universalism. His thoughts regarding sacramental regenera-
tion, resurrection is past, and mediatorial judgment will
now be considered.
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 Resur-
rection, both on individual human and cosmic levels."2
_______
James Oliver Buswell, Jr., A Systematic Theology of1
the Christian Religion (Grand Rapids: Zondervan PublishingHouse, 1971), IV, 302.
Mbiti, New Testament Eschatoloqy, p. 98.2
134
Then he adds, "Through Baptism, the individual is
made an integral member of the eschatological community
which bears the Messianic character . . . he is assured of
salvation both now and on the day of Judgment, and mean-
while the Name of God (or Christ) protects him against evil
powers."1
2. Regarding resurrection is past, this is the final
stage of Mbiti's universalism in his doctrine of resurrec-
tion. He rejects the concept of individual and literal
resurrection. He starts out with 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 ( Ýeene) past period. It is also essentially a corporate and almost private phenomenon, involving households and relatives, as well as domestic animals.2
It is comforting to note that Mbiti admits the con-
cept of future resurrection as the Christian hope which the
African needs. He rightly notes:
Therefore, with the resurrection (immortality and re-
juvenation) placed "in front" of it, biblical Escha- tology does offer and provide a living hope. This is entirely absent in African religiosity, however, rich and strong it might otherwise be.3
____________
Ibid., p. 99. Ibid., p. 157.1 2
Ibid., p. 159.3
135But Mbiti not only pours scorn on the A.I.M. for
teaching this future hope, but also he actually interprets1
resurrection in terms of "tene." Literal resurrection in
the future is rejected. The resurrection, he says. "is al-
ready realized, but it is yet to be consummated at the Par-
ousia."2
That believers are mystically risen and seated with
Christ in the heavenlies (Col. 3:1-4), no Bible-believing
Christians would deny. 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:
But corporate resurrection rests upon and presupposes a
corporate death—a concept that Paul excels in develop- ing (Romans 5:6; 6:3f.; Galatians 6:14b . . .). So the human race and the cosmos die on Good Friday and rise again on Easter Sunday.3
Thus, Mbiti is understood to be saying that since
Christ has died and risen again, the whole humanity has ex-
perienced 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
__________
Ibid. , pp. 159ff. Ibid. , p. 166.1 2
Ibid.3
136
in Buddhism. He explains:
For individuals it is the union between creatures and Creator. Thus, the Resurrection is a personal expe- rience, flooding mankind and the cosmos with the dimen- sion of the present, in the presence of God, clothing them with immortality, incorruptibility, unchangeable- ness and lifeness. It is resurrection into a conscious- ness of and participation in the very presence of God.1
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." Furthermore, he says: "it2
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."3
3. Regarding mediatorial judgment, Mbiti says some
people may suffer punishment, but only temporarily. He sub-
jectively 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 pres- ence of God has this quality of eternity. . . . Such love of the Father must ultimately win over even the
_____________
Ibid., p. 168. Ibid. , p. 169.1 2
Ibid., p. 172.3
137 most "hopeless case" of sinners, and bring home the lost
sheep to join the one great flock (Luke 15:4-6; John 10:16). There is not a single soul how debased or even unrepentant, which can successfully "flee" from the Spirit of God (Ps. 139:1-18).1
After this glorious wishful thinking providing
salvation for both the saved and the unsaved, Mbiti, then
inconsistently, adds a note of true biblical appeal: "For
our part, we are certain that God's Salvation, made histor-
ically manifest and available in Christ, surely demands
human response within the framework of History."2
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 wishes to
what the Scriptures say. 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____________
Ibid. , p. 179. Ibid. 1 2 , p. 180.
138 if he could, that 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.1
Bruce then quotes C. S. Lewis:
What are you asking God to do? To wipe out their past
sins, and, at all costs, to give them a fresh start, smoothing every difficulty and offering every miraculous help? But He has done so, on Calvary. To forgive them? They will not be forgiven. To leave them alone? Alas, I am afraid that is what He does.2
Conclusion. – African Theology, as advocated by John
Mbiti, will lead the flock astray. His plea that "by coming
to Africa, Christianity lends itself to be judged by tradi-
tional religiosity," is totally unscriptural, and must be3
rejected in no uncertain terms. It is Christianity that
stands to judge all cultures and all religions. It is only
after the Apostle Paul had been washed in the blood of the
Lamb that he confidently declared, "I have become all things
to all men" (1 Cor. 9:22). As born-again believers, African
Christian workers should do their best to interpret Chris-
tianity in the way the Africans can understand. But the
unique gospel cannot be compromised.
__________
Bruce, Answers to Questions, p. 246.1
Ibid.2
McGavran, ed., Crucial Issues, p. 147.3
CHAPTER IV
THE THEOLOGY OF "IMPLICIT MONOTHEISM"
AND INCIPIENT UNIVERSALISM
The Philosophy of "Implicit Monotheism"
The basic premise of the view
African Theology is universal in Africa, but finds
its key proponents in East Africa. Black Theology, primarily
from North America with its emphasis on racial, socio-
politico liberation, is gaining momentum in Southern Africa.
Theology of authentic existence is finding its feet in Zaire,
with Dr. Jean B. Bokeleale as its chief spokesman. For West
Africa, varying shades of these theological systems can be
traced. However, one distinctive type of theology is taking
shape, particularly in the Department of Religious Studies
at Ibadan University. The chief, and about the only spokes-
man for the system, is Professor E. Bolaji Idowu. The system
could be labeled "A Theology of Peaceful Coexistence." But
then this feature is found in all the other systems. For
lack of a better name, it may be called a Theology of
140"Implicit Monotheism." This is a phrase used by Professor
Idowu himself. While it is true that African concepts of
God are stressed in the other systems (Mbiti on Concepts of
God in Africa), it is Idowu who employs the phrase "Implicit
Monotheism.” This is an effort to support the view that the
Yoruba people 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."
He writes: "It is in West Africa, however, that we find
fully-developed polytheism. Here are pantheons of naturegods, with their temples and priests, like the polytheisms,
of Egypt, Greece and India."1
Idowu sees these pantheons as ministers of God ac-
cording to the religion of his people, 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, 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___________
Geoffrey Parrinder, African Traditional Religions1
(London: Hutchinson's University Library, 1954), p. 44.
141
conferred upon them, they are almighty within certain
limits.1
With this premise of a prevalent belief in one God,
the proponents of "Implicit Monotheism" delve into the study
of comparative religions. If it is the same God in all re-
ligions, it is only a matter of common logic that all reli-
gions 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, evan-
gelism 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.
The universalism of "Implicit Monotheism" can be
observed basically in the Department of Religious Studies
at the University of Ibadan, their Theological Journal, and
in the Head of the department.
The basic philosophy of theDepartment of ReligiousStudies of Universityof Ibadan
The University of Ibadan is the oldest of the five
universities serving the 66 million people of Nigeria. In
____________
E. Bolaji Idowu, Olodumare: God in Yoruba Belief1
(London: Clowes & Sons, Ltd., 1962), p. 49.
142
almost everyone of the 64 universities in Africa, there is a
department of Religious Studies. The Department of Religious
Studies at Ibadan is one of the leading theological depart-
ments in African universities.
As expressed in Orita: Ibadan Journal of Religious
Studies. --The basic philosophy of the Department of Religious
Studies at the University of Ibadan is given in the depart-
ment'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 under- standing of the phenomenon and the social implications of religion in general and religion in Africa in partic- ular. 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, Chris-tianity and Islam, separately and in so far as there has been crossfertilization between them.1
The Orita: Ibadan Journal of Religious Studies con-
tributes 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 interaction."2
___________
M. Goriawala, ed., Orita: Ibadan Journal of Reli-1
gious Studies, II (June, 1971), front cover.
Ibid.2
143 On the surface, this is a noble aim for the depart-
ment. 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.
It should, however, not be lost 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 unequivocal on the matter of separation
(Gal. 1:8, 9; 2 Cor. 6:14, 15, 17; 1 Tim. 6:5; 2 Tim. 3:5;
Titus 3:10; 2 John 9:11). The uniqueness of Christian reve-
lation knows no compromise for the sake of peaceful coexis-
tence (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.”
1. As portrayed in administration of the Journal,
the philosophy portrayed in Orita: Ibadan Journal of Reli-
gious Studies presupposes God's valid revelation and His
144 worship in other religions, it even implies that men in the
three major religions in Africa--African Traditional Reli-
gions, Christianity, and Islam --are marching on to the same
destiny. This theory is reflected through the management,
the title, and the contents of the journal. The department
has attracted many young men interested in preparing for the
ministry of the gospel. The journal of the department is
naturally expected by the public to be a Christian theolog-
ical journal. But to display the universalistic presupposi-
tion of the school, the editor is a Muslim. Dr. Mucizz
Goriawala, the Muslim editor, succeeded the Christian editor,
Dr. P. K. McKenzie. Adherents of all these three faiths are
encouraged to contribute to the journal.
2. As portrayed in the title of the Journal, the
title portrays an element of universalism. On the front
cover it has a diagram with 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
located, is in the middle of a large zero which occupies the
intersection of the three roads. The zero begins the Yoruba
word Orita (see Appendix II).
145The title "orita means in the Yoruba language where
the ways meet." Needless to say, the front cover design1
of Orita: Ibadan Journal of Religious Studies is a true
description of the philosophy of the department. It pre-
supposes that adherents of these religions are worshiping
the same God. They have received the same revelation, and
are bound for the same destiny. Differences between these
religions are recognized, but are to be countenanced now.
That being the case. they should live at peace with all men
of all religions.
3. As portrayed in the content of the Journal, it is
in the contents of this six-year-old journal that the basic
philosophy of syncretistic and universalistic approach to
the study of religions is best displayed. The implicit con-
cept demonstrated in the cover design is expressed in some
of the early articles.
The content of the journal in regard to accommoda-
tion between Islam and Traditional Religions, syncretism of
independent Movements applauded, and criticism of Samuel A.
Crowther's particularism will now be examined.
____________
Orita: Ibadan Journal of Religious Studies, front1
cover.
146In an article published in a 1970 issue, many cases
of syncretism in regard to Islam and Traditional African
Religions were cited. “In the same way it [Islam] condones
some traditional practices as long as these do not glaringly
contravene the basic principles of faith.” Furthermore:1
"In witchcraft, oracles and magic--different forms of
sihir–Islamic ideas share a large measure of agreement with
those of traditional religion."2
This aspect of religious syncretism is not part of
the study here undertaken. It is cited merely to show the
ready accommodation of religions that is hailed by Orita.
Independent Movements are excluded from this disser-
tation as they belong to the area of syncretism. 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:
__________
M. Goriawala, ed. , Orita: Ibadan Journal of Reli-1
gious Studies, IV (June 1, 1970), 17.
Ibid.2
147
Among such practices one might mention the importance
accorded visions and dreams, observance of Jewish cus- toms 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.1
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
successful book by Turner, self-righteous and egoistical advocates of their own church as the authentic and legit- imate institution that should be planted in all climes and in all societies would perceive their myopia, over- come 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 ful- filling His purpose in Africa.2
The unscriptural practices of polygamy by the leader
(1 Tim. 3:2), visions and dreams (Heb. 1:1), and legalism
(Gal. 1:6-9) help make Aladura "a legitimate institution
through which the Lord is fulfilling His purpose in Africa."3
What the Apostle Paul anathematizes (Gal. 1:9), Turner ap-
plauds, and Orita commends. This springs a surprise only
if the primary purpose of the journal, which is religious
peaceful coexistence, is forgotten. With the presupposition
of all roads leading to the same destiny, differences in
___________
Ibid. , p. 61. Ibid. Ibid.1 2 3
148
religious practice become peripheral issues.
Writing on "Samuel Crowther's attitude to other
faiths during the early period," the former editor of Qrita,
Dr. P. K. McKenzie, appears critical of Africa's first
bishop for his particularity on Christianity. McKenzie sug-
gests 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.1
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 Crow- ther'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.2
The concept of religion McKenzie charges Crowther of
lacking apparently, is that of equality of all religions in
accordance with the spirit of Orita. The author does not
_______
Goriawala, ed., Orita, II, 3.1
Ibid., p. 17.2
149 like Crowther's description of Yoruba worship as idolatrous
or heathen. He quotes Crowther 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 dis- course 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 ap- proach was directed at more than effecting changes in the religious system of society, it was putting a bomb under it. And it was all the more effective for being done, in the Yoruba language.1
To McKenzie's view, it was bad enough for Crowther
to try to bring some changes to Yoruba system of worship.
The bishop's effort to make a completely "new creation" or
a "new man" out of Yoruba people amounts to placing dynamite
to the system. This becomes unpalatable to the universalist,
to say the least. To play it soft with other equally re-
vealed 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" (Exod. 20:4, 5)? Is it not an antithetical
____________
Ibid., p. 16.1
150rather 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 "heav-
enly vision."
As best expressed in Professor Idowu.--The crowning
reflection of universalistic philosophy of Orita has best
been expressed by Professor Idowu in his article, "Faiths
in Interaction." The article gives substantially the basic1
background of Idowu's position as expressed in his other
works.
1. Idowu's handling of Scriptures is done in a "proof
text" fashion. This is in spite of the fact that he cautions
other people against the practice. He has little regard for2
the context. Worse still, he interprets the Scriptures in
light of his theory rather than subjecting his view to
________
M. Goriawala, ed., Orita: Ibadan Journal of Reli-1
gious Studies, IV/2 (December, 1970), 85.
E. Bolaji Idowu, private interview, Ibadan Univer-2
sity, Nigeria, February 22, 1973.
151
the scrutiny of the Word of God.
One glaring example of such an approach is his in-
terpretation of Isaiah 11:6-9. According to Idowu, Isaiah
predicted here the end result of all religions. This is the
Kingdom of God. "This is a vision of shalom--total well
being and harmony especially in relationships, all in con-
sequence of the fact that the earth shall be full of the
knowledge of the Lord, as waters cover the sea.”1
Idowu claims that in Isaiah 11:6-9 "Isaiah sees the
end of religion." Idowu further explains:2
It is not to be doubted that here the prophet was con-
cerned mainly with Yahwism; but it is also true that this was already Yahwism with a universal note, however, tinged with Israelitish ethnocentricity. We are already approaching the religion of Yahweh whose revelation to the prophets carried the warning that He was not to be confined within the nationality of Israel; for He is the Lord . . . the everlasting God, the Creator of the ends of the earth.3
Idowu fails to note that the condition described by
Isaiah is not of man's making. It is Yahweh Himself who
will intervene to bring universal peace to the sin-infested,
war-torn earth. The greatest of those sins is "religion"
per se. In religions man has built up barricades against
________
Goriawala, ed., Orita, IV/2, 88.1
Ibid. Ibid.2 3
152God. Man-made religion has only sealed up man's rebellion
against his Maker. True universalism is proclamation of
the gospel of peace to all men and not in recognition of
religions of all men converging to form the Kingdom of God.
The Lord will come to judge the nations and purge the earth
of rebellion before setting up His universal rule. To
claim that such a Kingdom will be "the outcome of true wor-
ship" in the sense of all religions is hardly a correct in-
terpretation of the message of the prophet. The prophet
opens with "then a shoot will spring from the stem of Jesse"
(Isa. 11:1) and gives all the spiritual attributes that will
be the girdle of His loin. "The earth will be full of the
knowledge of the Lord" (Isa. 11:9) comes only after the Lord
has subdued nations and placed His feet upon Zion (Zech. 14:
3, 4). It is going to be the Lord's doing and not the out-
come of man-made religious systems whether that system is
Christianity as a system, African Traditional Religions,
Islam, or any other.
In a similar fashion Idowu misuses the account of
Micah 4:3-5 to suit universalism. The passage clearly
states that the Lord will "judge among many people," caus-
ing justice to prevail. The King and Judge will be the
Lord Himself. The instrument and basis of judgment is the
153
holy law of God that will come out of Zion. He will judge
the nations according to His revealed Word, and not by in-
dividual nations. C. F. Keil has rightly observed:
The ways of Jehovah are the ways which God takes in His
dealing with men, and by which men are led by Him; in reality, therefore, the ordinances of salvation which he has revealed in His word, the knowledge and obser- vance of which secure life and blessedness. The words "for the law goes forth from Zion," etc., are words spoken not by the nations, but by the prophet, and assign the reason why the heathen go with such zeal to the mountain of Jehovah.1
If the Lord is the Judge and His Word the basis,
the nations then have nothing to contribute but readiness
to appropriate whatever share of the blessings that will
accrue to them. Keil appropriately concludes: "It will
not be through any general humanitarian ideas and efforts,
however, that the human race will reach this goal, but
solely through the omnipotence and faithfulness of the Lord."2
Verse five of Isaiah chapter eleven rules out any
possibility of man's religions effecting the universal
peace. It says, "For all nations walk every man in the
name of his God, but we walk in the name of Jehovah our God
_________
C. F. Keil and F. Delitzsch, Commentary on the Old1
Testament, trans. by James Martin (10 vols.; Grand Rapids:Wm. B. Eerdmans Publishing Co., n.d.), X, 457.
Ibid., p. 458.2
154
for ever and ever." This is no "Israelitish ethnocen-tricity." It is a contrast of the God of Israel and those
who treated them kindly (Matt. 25:31-46) with the so-called
gods of the heathen world:
But the gods of all the nations, i.e. of all the heathen,
are worthless beings, without life, without strength. Jehovah, on the contrary, is the only true God, the al- mighty Creator and Governor of the world. And the heathen with their worthless gods, can do nothing to Him and the nation which walks in His name, His strength. If, therefore, Israel rejoices for ever and ever in the strength of its God, the heathen nations cannot disturb the peace which He will create for Israel and all who accept His Word.1
Instead of this clear, normal understanding of the
passage, Idowu wrests it to suit his presupposition that all
religions are good. 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 they lived. This would be as already asserted, because Yah- weh 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."2
Idowu puts words in the prophet's mouth in saying
"and maybe that he would like to have added" that all
___________
Ibid.1
Idowu, Orita, IV/2, 89.2
155
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." By what principle of exegesis Idowu1
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 worshipers shall worship the Father in
spirit and truth, for such people the Father seeks to be
His worshipers. God is spirit, and those who worship Him
must worship in spirit and truth." Incidentally, only
those who worship Him "in truth and in spirit" please the
Father. This fits in with John 14:6, Matthew 7:21, and
Acts 4:12.
Idowu quotes the passage and adds the popular lib-
eral 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
___________
Ibid. Ibid.1 2
156
believe in the all-inclusive Fatherhood of God made known
as such, in the teaching of Jesus. "1
Presenting the modern cast of the same view, Mc-
Donald 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."2
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 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 daugh-
ters. All men have now become rebels and can become chil-
dren 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 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
________
H. D. McDonald, Living Doctrines of the New Testa-1
ment (Grand Rapids: Zondervan Publishing House, 1972), p.12. Ibid., p. 13.2
157in 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 Mt. 5:43-45, His goodness as Creator ex-
tends to all. But this is not fatherhood." The term1
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." But neither is there2
any indication that the Lord wanted it to stand for univer-
sal 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 Gen-
tile, has Satan for his father. In using the term Father
here (John 4:23), Christ links that up with the "true wor-
shipers,” such true worshipers were found in Samaria at
that occasion (John 4:42) . They alone can speak of God as
___________
Gottlob Schrenk, " çáôçñ", et al., " Theological Dic-1
tionary of the New Testament, ed. by Gerhard Kittel, trans.by Geoffrey W. Bromiley (Grand Rapids: Wm. B. EerdmansPublishing Co., 1967), V, 990.
Ibid. , p. 13.2
158Father. This is the position of Christ and His followers.
The Apostle Paul understood the concept of the
Fatherhood of God in the same way Jesus did. Only a Christo-
centric, 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 any one refer to God as
"Abba Father" (Rom. 8:15). In Ephesians 3:14 Paul is ad-
dressing those who have assumed the new family name, Chris-
tians, so God is their Father. All the beautiful phrases
Idowu uses are only one side of the total nature of God.
That He is an all-loving Father sounds sympathetic but is
God only that? Is He not also described as "a consuming
fire" (Heb. 12:29)? "The earth is the Lord's" is scrip-
tural. But do the same Scriptures not also present a bold
line of demarcation between the children of God and the
children of the world system (1 John 4:4-6)?
Justice is just as much an attribute of God as love.
Through justice His holiness will be vindicated.
2. Idowu's call for mutual understanding between
religions is the second concept to be observed in the phi-
losophy of Orita as expressed by Idowu. His recognition of
159 other religions, epistemological relativism, and end of all
religions will now be examined.
Idowu does not just mean to appreciate the sincerity
of the worshipers of other religions. Idowu's concept of
understanding is that the Christian should accept the idol-
atrous worship of a non-Christian as a valid service to God.
Heathen worship is just another way, and a valid one at
that, of worshiping God. He advocates:
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 con- tact hold dear, what really "makes them tick," that is their basic beliefs, their religions.1
Man is called upon to recognize that although dif-
ferences exist between religions, they are still heading
the same direction. The Christian should note that his
faith is only "one homo religiosus as meeting another homo
religiosus." If this is the understanding the Christian2
is called upon to have, is there still room for seeking to
evangelize the non-Christian? Harold Lindsell has suc-
cinctly summed up the outcome to be expected from this
kind of understanding of other religions:
___________
Idowu, Orita, IV/2, 87.1
Ibid., p. 91.2
160 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 fellow- ship with Him, although along variant lines, and under different conditions. The nerve of missions is auto- matically cut and the imperative is gone for spending precious lives, time and money to do what other vehi- cles are already doing, although somewhat less per- fectly.1
This type of "mutual understanding" that is a weapon
for coup de grace for 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 dis-
ciple of Christ (Matt. 28:19; Acts 1:8). Conflict with
other religions may be the outcome (2 Cor. 11:23-33), but
is the servant 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 to
secure a broken reed. But now the grace of God has rescued
him, so he should be burdened for those still groping in
darkness (and not to ridicule them), burdened enough to
want to share the bread of life with them just as a fortu-
nate mendicant lovingly shares with his former colleagues.
___________
Harold Lindsell, An Evangelical Theology of Mis-1
sions (Grand Rapids: Zondervan Publishing House, 1970),p. 88.
161The 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. In the manuscript of his newly
published book (not yet available to the present author),
Idowu declares:
In the study of religion, the first high-way code for
the scholar 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 facts 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.1
In 1970 Idowu held the view that it is possible for
one to know the tenets of one's faith. But 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 Scrip- ture is enshrined in oral literature and are only just being collected: it is necessary to consult whatever
___________
E. Bolaji Idowu, African Traditional Religion: A1
Definition (London: SCM Press, Ltd., 1973), p. 1.
162
sources there are rather than to resort to the usual,
obnoxious guess-work.1
In three years Idowu has shifted from empirical
knowledge to skepticism. Since "the days of absolute cer-
tainty" 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 wheel, or a sailing ship
in troublous waters without a radar? This is the problem of
relativity. No one can be sure of his own religion or that
of other people. 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 this
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
___________
Idowu, Orita, IV/2, 96.1
163
others live."1
Idowu's skepticism can be sustained only on the hu-
man 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.2
Man and his system has no reference point. As long
as he looks only within himself and the system he has con-
structed, 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? That is the orthodox Chris-
tian 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." On the basis of this3
_________
Ibid., p. 100.1
Francis A. Schaeffer, The God Who Is There (Downers2
Grove, Ill.: Inter-varsity Press, 1968), p. 93.
Ibid., p. 95.3
164
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 becomes 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' (I Cor. 2:16)." Carnell further affirms, "The1
Christian, by systematic consistency, will be privileged to
speak not only of the other side of the moon and of an ab-
solute good, but also of creation, the flood, angels, heaven,
and hell."2
When he speaks so confidently, warning men to flee
the wrath to come, it is not ego-centricity unless he does
so in the flesh. In telling men what it is like on the
matter of hell 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. 1:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28),
_________
Edward John Carnell, An Introduction to Christian1
Apologetics (Grand Rapids: Wm. B. Eerdmans Publishing Co.,1970), p. 63.
Ibid.2 , p. 64.
165
His followers cannot do otherwise but proclaim the whole
counsel of God.
Another concept to consider is the end of all reli-
gions as Idowu sees them. If no one can be sure of his re-
ligion, 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.1
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;13). This is
not the same as saying that sinners should not be told
their fate for rejecting Christ. The Christian is supposed
____________
C. S. Lewis, The Problem of Pain, cited in Orita,1
IV/2, 101.
166to 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?1
If there is any theologian who rejects the Orita
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:
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 deci- sion. 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.2
Idowu went on to quote T. Stratton Smith, whose
view conforms with Idowu's universalism:
_________
C. S. Lewis, The Case for Christianity (New York:1
Iversen Associates, 1969), p. 450.
C. S. Lewis, The Great Divorce (New York: Iversen2
Associates, 1969), p. 111.
167
Human spiritual intercourse is the theme of my very
life. Why are 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.1
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 it is religion that will be the ladder to
heaven, then all the roads will meet. "Orita" Road junc-
tion 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:
The Bible itself presupposes the fact that no other
religion is adequate and stamps them all as foreign to__________
T. Stratton Smith, The Rebel Nun (Pan Books, 1967)1
pp. 104, 127, cited in Orita, IV/2, 101.
168
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.1
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 ex- clude the possibility that precisely religion may be the sphere of damnation—the place where man is far- thest 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.2
A further observation of this concluding note is
the basis of final judgment. The Last Judgment referred to
in Matthew 25:40-46 is not 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.3
The judgment of individuals will be entirely Chris-
tological. It is a biblical truism 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
__________
Lindsell, An Evangelical Theology of Missions, p.1
95.Lesslie Newbigin, The Finality of Christ (Richmond,2
Va.: John Knox Press, 1969), p. 42.
J. Oliver Buswell, Jr., A Systematic Theology of3
the Christian Religion (Grand Rapids: Zondervan PublishingHouse, 1970), II, 420.
169Jesus 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—warn-
ing 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 even a better way, or vaguely to
see all religions as valid ways. The latter alternative is
the position of Orita. The former position, which would
seek to live in peace with all men, if possible, but also
uphold the uniqueness of Jesus Christ as the only way, is
the biblical position.
Idowu's Further Exposition of Theology of "Implicit Monotheism"
His works
Summary.--The Reverend Professor E. Bolaji Idowu,
head of the Department of Religious Studies at the Univer-
sity of Ibadan, has also recently been appointed president
170
of the Methodist Church of Nigeria. Besides his contribu-
tions in the journal Qrita: Ibadan Journal of Religious
Studies, he has made several other contributions. His
largest publication is the 222-page book Olodumare: God
in Yoruba Belief. It is the published volume of his Ph.D.
dissertation from London University. It deals exclusively
with the religion of Yoruba of Nigeria, Idowu's own ethnic
group. Idowu's other works include Towards an Indigenous
Church, articles in Biblical Revelation and African Beliefs
and Christianity in Tropical Africa, and articles in other
journals. Idowu’s latest works are African Traditional
Religion: A Definition and God or Idols?
A closer look at some of Idowu's writings regarding
such concepts as Christian "idolaters," confusion of God's
witness, idolatry becomes monotheism, and supposed mono-
theistic worship is researched by this writer.
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
171 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? The main thesis of Idowu's book God or Idols?
is on this particular issue. In a personal interview he
explained that "if any Christian does not recognize that
the worshipers of African Traditional Religions know and
worship the same God of the Bible, that Christian is an
idolater." Idowu lamented, "It is a hard fact that there2
are many Christians who are idol worshipers. God is one,3
and to deny that the traditional religious worshipers of
Africa serve the same God is to minimize the greatness of
the sovereign Lord of the Universe. Idowu declares:
By a miscarriage of purpose the church has succeeded in
preaching to, and in teaching Africans about a 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 nation- alism is already calling into being a political God of Africa in contradistinction to the God of the Europeans
__________
Eugene A. Nida, Message and Mission (Pasadena:1
William Carey Library, 1960), p. 184.
Idowu, interview, February 22, 1973.2
Ibid.3
172 whom a prominent politician once described as a God of oppression, a God of greed and injustice.1
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 tradi-
tional belief is not a loan-God from the missionaries."2
Some missionaries have failed to take general reve-
lation seriously. This error and ignorance was more pro-
nounced 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." In self-contradiction he also said that3
they "are monotheists; but their God called Yumba is in
very deed to them 'the Unknown God,' the source and author
of all they cannot explain." For the missionary who made4
_________
Kwesi A. Dickson and Paul Ellingworth,eds., Bib-1
lical Revelation and African Beliefs (Maryknoll, N.Y.:Orbis Books, 1969), p. 13.
Ibid.2 , p. 29.
Christine Ferrier (unpublished paper, Agincourt,3
Canada, 1918), p. 2.
Dickson and Ellingworth, eds.4 , Biblical Revelation,p. 22.
173
such an obviously ignorant observation, Idowu would call his
God an idol. But what is the problem here? From his ex-
haustive studies Idowu has come to the conclusion that the
Yoruba as well as other ethnic groups of Africa have a clear
knowledge of God, the Father of Jesus Christ. They do not,
admittedly, have the absolute knowledge. And no other re-
ligion does, Idowu claims. But they surely know Him, even
experientially, and have actually responded to Him in wor-
ship, according to Idowu. He further 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 ap- prehended according to the degree of their spiritual perception, expressing their knowledge of Him, if not as trained philosophers or educated theologians cer- tainly as those who have had some practical experience of Him.1
2. Regarding confusion of God's witness, the confu-
sion between Idowu and the "Christian idolaters" seems to
stem from the knowledge of God in the sense of awareness and
experiential knowledge on one hand; and the degree of knowl-
edge about the object known and the service rendered or not
rendered to Him on the other.
The discussion may be compared to the following poem
___________
Idowu, Olodumare, p. 31.1
174written by John G. Saxe:
THE BLIND MEN AMD 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 fallAgainst his broad and sturdy side,At once began to bawl, "God bless me” but the elephant Is very like a wall! "
The second feeling of the tusk
Cried: "Ho” what have we hereSo very round and smooth and sharp?To me 'tis mighty clearThis wonder of an elephantIs very like a spear!"
The third approached the animal.
And, happening to takeThe 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 likeIs mighty plain," quoth he;"'Tis clear enough the elephantIs very like a tree."
The fifth, who chanced to touch the ear,
Said: "E'en the blindest manCan tell what this resembles most.Deny the fact who can,This marvel of an elephantIs very like a fan!"
175 The sixth no sooner had begun
About the beast to grope, Than, 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!1
The dim revelation of the supreme Being through
the eyes of the totally depraved man is blown out of pro-
portion to give the impression the traditional worshiper
has a clear knowledge of God and even serves Him. The en-
thusiastic missionary has rushed to the conclusion that
the African cannot conceive God.
To deny that the African animist has some concep-
tion of God is a contradiction of both the facts of expe-
rience and the teachings of God's Word. The works of
Idowu, Mbiti, and Parrinder, among others on African
___________
Ralph L. Woods, ed., A Treasury of the Familiar1
(Chicago: Peoples Book Club, 1945), p. 8.
176 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 uni-
versal 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 references everywhere in songs and prov- erbs and riddles, whose archaic grammatical forms attest their antiquity.1
It has been firmly established that the traditional
worshipers have an awareness of the Supreme Being and this
Supreme Being 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-
not be worse than demons. The problem lies not so much in
the fact of knowledge, but in the type and extent of that
knowledge.
It is a well-known fact that knowledge can be
spoken of in more than one sense. Many people in the world
can say that they know Billy Graham or Jomo Kenyatta. But
___________
John V. Taylor, The Primal Vision (London: SCM1
Press, Ltd., 1963), p. 83.
177when the wife of either of these men says that she knows
her husband, it is clear that she means a different thing.
The Apostle Paul discusses the type of knowledge
and the extent of it as possessed by the heathen in Romans
chapter one. A thorough exegesis is not called for except
to point out the type and content of knowledge that people
outside biblical revelation have had.
"For what can be known about God is perfectly plain
to them since God himself has made it plain" (Rom. 1:19,
Jerusalem Bible).
The usage of knowledge in the early church could
mean that which is "no more question of objective confirma-
tion but of a knowledge which accepts the consequences of
knowledge." It could also mean, "primarily acknowledgment,1
and obedient or grateful submission to what is known."2
The second type may be illustrated with the knowledge of
salvation (2 Cor. 8:9) and the will of God (Rom. 2:18).
This second type of knowledge may also be used of Christian
service. "That the knowledge of God attained in Chris-
tianity is a service of God, is illustrated by the material
_________
Rudolf Bultmann, "Õéíïóù, et al. , " Theological1
Dictionary of the New Testament, ed. by Gerhard Kittel,trans. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerd-mans Publishing Co., 1964), I, 704.
Ibid., pp. 704-5.2
178
parallel in I Thessalonians 1:9."1
The third type of knowledge is that which may be
described merely as recognition. In the noun and passive
form Õéíïóôïæ is used in this sense. Bultmann declares,
"'Recognisable' (in the LXX only at Sir. 21:7) is certainly
the sense in Romans 1:19." Bultmann further adds:2
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 Romans 1:18-23 (esp. 21: äéïôé Õíïíôåæ ïí Èåïí ïí÷ ùò Èåïí åäïîáóáí ç çõ÷áñéóôçí).3
Verses 19 and 21 may be summed up in this fashion:
observable things that should bring "submission knowledge"
were clearly given to them (v. 19) through the things cre-
ated by God. They had the "recognisable 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 dis-
torted, though not obliterated. The distortion became evi-
dent in the representations they resorted to making. By
this effort they have turned to serve the creation rather
than the Creator.
________
Ibid., p. 705. Ibid., p. 719.1 2
Ibid., p. 705.3
179The analogy of "The Blind Men and the Elephant" may
be pressed further. What the non-Christian has done with
his acquaintance with the elephant is that the first blind
man has set up a wall to remind himself of the elephant.
The second man has procured a spear, the third man a snake,
then a tree, a fan, and a rope in this order. As each of
these men bows to his 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
completely that his guests have seen an elephant. The re-
buttal comes from the defendant of the blind men, who up-
holds that they have seen the elephant in its totality, a
few mysterious elements notwithstanding. With sentiments
apart, it is a fact that the heathen have "bowed down to
wood and stone." This is idolatry. "And exchanged 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. Sanday has given a
concise summation of the heathen condition here described:
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
180 they went in quest proved to be fiction; the old knowl-
edge that they had was obscured and lost by their folly. Starting with two things--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. 1
Paul's indictment can be applied to people anywhere
who have turned their back upon God the Creator. During
the time of writing, the Apostle had not been to Rome (Rom.
1:10). He was merely drawing from his knowledge of debased
Greek mythology and gross immorality, particularly in Co-
rinth. But his description fits the religions of Greece
and Rome.
3. Regarding idolatry becomes monotheism, 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 devo-
tion to the divinities, but underneath all their acts of worship is the deep consciousness that Olodumare is above all and ultimately controls all issues.2
Idowu even goes as far as saying that it is God who
ordains these divinities as His ministers. The images have
___________
W. Sanday, "Romans VII-VIII, " Ellicott's Conimentary1
on the Whole Bible, ed. by Charles John Ellicott (Grand Rap-ids: Zondervan Publishing House, 1970. p. 207.
Idowu, Olodumare, p. 50.2
181
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 where idolatry comes in; and anyone who describes a religion which has become idolatry as fetichism is fully justi- fied.1
It is the abuse of images Idowu rejects. But as
long as the worshiper sees his image as a medium between
him and God, it is a valid approach, Idowu claims. Having
"explained" the function of divinities, 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."2
Do Christians know and worship the same God? Idowu's
answer is an unqualified affirmative. What the Word of God
calls idolatry, 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 evi-
dent that they have distorted that knowledge. They have
turned that knowledge of God into idol or spirit worship.
__________
Ibid., p. 65. Ibid., p. 204.1 2
182
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 natural man is aware of God is one thing,
and that he also worships God through images is entirely
another. Edward A. Alpers has been very realistic. What
he says of East Central Africa can be repeated in West Af-
rica. He writes:
All the matrilineal peoples of East Central Africa
share a common belief in a supreme deity, a phenomenon which Fr. Franz Schildknecht refers to as "practical monotheism." Thus, at the most abstract cosmological plane there was a ubiguitous religious concept that could be readily identified with Allah. But religious practice did not centre on the direct worship of this supreme deity, who was variously called muluku (Makna) or nnungu (Makonde). Rather it was "ancestor venera- tion" which constituted the mainspring of traditional African religion in the southern interior.1
A further relevant question to be asked is the ex-
tent of the knowledge of God the traditional worshipers
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
_________
Edward A. Alpers, "Towards a History of the Expan-1
sion of Islam in East Africa: The Matrilineal Peoples ofthe Southern Interior," The Historical Study of African Re-ligion, ed. by T. 0. Ranger and Isaria Kimambo (Nairobi:Heinemann, 1972), p. 173.
183displayed. His áïñáôá can be none other than what is ob-
served in creation. The book of nature is the open decla-
ration 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 knowl-
edge possible is the fact of God's deity. The present
author has observed:
The term ( Èåéïôçò) translated divinity here should not
be confused with Godhead, which would have been Èåïôçò. "The fact is that the Creator is divine; is of a dif- ferent nature from ourselves, and accompanied by dis- tinct attributes, and those of the highest order." It is evident that natural revelation was not meant to give man the clear understanding of the Godhead in the sense of the Triune God as given in the special revelation.1
The fact of God's personality and His tri-unity
remains hidden to the heathen. Yet these aspects are abso-
lutely necessary for man's approach to God and for redemp-
tion. 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 ab-
solute 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 imper- sonal in another. But having revealed Himself as we
___________
Byang H. Kato, "Limitations of Natural Revelation"1
(unpublished Master's thesis, Dallas Theological Seminary,1971), p. 59.
184
believe finally and completely, in the Christian faith,
we have an objective test by which we can examine other faiths.1
Some attributes of God can be observed in animism.
Those 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 de-
nies the knowledge of God from that aspect. But it still
remains a fact that non-Christians can and do conceive of
God and prove this 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 Su-
preme Being and man's rebellion against that God. It also
shows the deep search for the Reality in spite of the at-
tempted flight from Him. Only Jesus Christ can meet this
thirst, not by filling up the measure of idolatry but by
transformation.
4. Regarding monotheistic worship, one final aspect
of the claim of monotheism is worship. After an on-the-
spot investigation of Yoruba religion, Geoffrey Parrinder
reports:
_________
Lindsell. An Evangelical Theology of Missions, p.1
99.
185
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.1
Idowu, however, affirms that Yoruba people do not
only know God perfectly, but they even worship Him. He
concludes that there is some abuse of that worship, and
that happens only when a person makes the image an end in
itself. Idowu then writes apologetically defending Yoruba
worship as a service to God. He holds that true relation-
ship with God can be established in Yoruba religion. He
declares:
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." 2
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 sev- eral years ago, their Supreme Being, Jok, is "regarded
_________
Geoffrey Parrinder, Religion in an African City1
(London: Oxford University Press, 1953), p. 8.
Idowu, Olodumare, p. 116.2
186 with reference, which appears almost Semitic in
spirit." Although he is recognised in his different manifestations--a development not unusual even in more highly intellectual religions – this does not detract from his fundamental oneness.1
Because of his conviction that Padhola worship the
true God sincerely, Ogot laments the pure Christianity that
would not accommodate non-Christian beliefs in Africa. He
evaluates:
The general spiritual malaise observable in most Afri-
can societies today is attributable, I think to the failure to reconcile the Old Testament in these socie- ties with the new faith by either Christianising the old practices or by Africanising Christ or both.2
His view of God's revelation
God and His witness through divinities.--Basic to
Idowu's concept of revelation is the Apostle Paul's declar-
ation 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 almost never quotes the
whole verse. He writes:
_________
Bethwell A. Ogot, "On the Making of a Sanctuary .1
. . History of Religion in Padhola," The Historical Studyof African Religion, ed. by T. 0. Ranger and Isaria Kimambo(London; Heinemann, 1972), p. 124.
Ibid., p. 134.2
187
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 that God has never left Himself without witness anywhere in this world.1
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 revela- tion 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 under- stands; whether all religions in which God is not a mere abstraction but a personal, present, living, ac- tive 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 re- sponsive soul reaching out (however feebly and uncer- tainly) for Him, each according to its native capa- bility. 2
Idowu appears to be proposing two concepts of reve-
lation here. 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 commend-
able. Since man was made in the image of God, it is only
to be expected that the Maker would communicate with His
__________
Idowu, Olodumare, p. 30.1
Ibid., p. 31.2
188
creation.
Commendable though Idowu's proposition may be, it
has two fallacies. Firstly, Idowu 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. Man's fall, inevi-
tably, affects his ability to understand the original reve-
lation. This Idowu does not want to state because it will
necessarily affect the revelation received by the worshipers
of African Traditional Religions. The second fallacy is the
wrong meaning attached to Paul's declaration. That Paul
here was thinking of the original revelation is highly im-
probable. 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 you rain from heaven and gives you food and good cheer in plenty (Acts 14:16, 17).
The "witness" here is God's general goodness to all
mankind everywhere at any time. In theological language,
it is common grace, of which no peoples are deprived.
Paul's audience brought out of God's creation flowers to
show their deification of the Apostles. But Paul turned
around to say, actually your garlands, just like the
heavens, "declare the glory of God." There is no
189
indication that the Apostle had in mind the original reve-
lation in this particular context.
Idowu's second concept does the most serious vio-
lence to the Apostle Paul's text on the witness of God. It
is his view that this refers to idols or divinities of dif-
ferent religions. Idowu sees all religions as "a conse-
quence of the divine activity of the loving God who is
seeking man." Idolatry observable in non-Christian reli-1
gions 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 derive from
the Head-Source, the Great Source of all life and being the
Source from which all take their origin."2
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 be- ginning, 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.3
__________
Ibid. Ibid. , p. 60. Ibid. , p. 61.1 2 3
190
Idowu further asserts:
For, notwithstanding the compulsive pressure which it places upon us, we continue to find that the super- sensible world is beyond our ken; that our natural faculty is too poor an instrument to search what lies within it. We therefore can do no more than take that which is "revealed" to our feeble, too-often-erring, vision.1
The dim concepts in other religions is 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 col- lection, so it has always been with the more general and broader field of the apprehension of spiritual things. It is to each according to his own ability.2
A mere cursory look at the context shows that in-
stead 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 pagan religions. He did not tell them that Zeus and
Hermes are ministers of God, through whom they should ap-
proach God. He does 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:
___________
Ibid. , p. 65. Ibid.1 2
191 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 was courteous in addressing
the idolatrous Lycaonians, he and Barnabas have no respect
for the objects of their worship. The Apostles are utterly
furious because of the idolatrous worship even though the
effort is to the best advantage of the Apostles on the hu-
man level. Paul calls their gods Zeus and Hermes, ôïíôù,
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 Testaments ever saw the idols
as ministers of God. Friedrich Büchsel correctly indicates
the uses of åéäáëù in the LXX:
A first point to notice is, that åéäù÷ïí rather than
áÕëìá 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
192 worship is used to emphasize the unreality of heathen belief and the heathen gods.1
Büchsel gives numerous old Testament references to
support his thesis (Deut. 4:28; 28:36; 29:16; Isa. 2:8, 20;
40:19, 20; 44:9-20; 46:1-7; Jer. 10:3-9; Hab. 2:18-19; Pss.
115:4-8; 135:15-18). It is not the condemnation of how the
heathen used the images, but the fact of their having them
at all 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] åéäùëí used for heathen gods and their images. . . . In relation to Paul's use of åéäùëïí, 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.2
The concept of "an unknown God."—The Apostle Paul's
message in Athens has wrongly been employed for support of
monotheism of pagan Greeks, whereas the fact of the case is
that the great Apostle, in his usual manner, spurns the
polytheism of his audience. G. Campbell Morgan represents
___________
Friedrich Büchsel, "åéäùëïæ, et al. , " Theological1
Dictionary of the New Testament, ed. by Gerhard Kittel,trans. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerd-mans Publishing Co., 1965), II, 377.
Ibid.. p. 378.2
193
the erroneous traditional understanding of 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 un- utterable agony of your need is focused and emphasized in that one inscription, TO AN UNKNOWN GOD; and I de- clare that God to you.1
Morgan sees in Paul's speech a declaration of both
the knowledge of 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 for-
bid this interpretation. The proper noun Á÷íùóôù Èåù
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 worshiped 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 to
which Paul is now ready to fill with some real content.
That Reality is God, the Creator, who needs no representa-
tion in any form or shape.
Culturally and religiously, the Greeks were poly-
theists. People like Socrates who aspired to some Reality
__________
G. Campbell Morgan, The Acts of the Apostles (New1
York: Fleming H. Revell Company, 1924), p. 420.
194higher than the dumb man-made things did not deserve to
live. Hemlock was their desert. It would be inconceivable
to see an altar in a place like the Royal Albert Hall or
Madison Square Garden dedicated to a personal, supreme Be-
ing. The doctrine of creation, according to their poets,
was ascribed to one of the gods, Zeus. Paul
quoted the Greek poets Aratus and Epimenides, who 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.1
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 of
the Creator was behind their action. Clues indeed there
were, 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."2
___________
Merrill C. Tenney, New Testament Times (Grand Rap-1
ids: Wm. B. Eerdmans Publishing Co., 1971), p. 266.
F. F. Bruce, The Acts of the Apostles (London:2
Tyndale Press, 1951), p. 336.
195
It is hard to see it 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.1
The grammatical and mythological considerations
given above makes Lenski's position untenable. It may be
concluded here with Glasser:
Actually, when Paul's statement is critically examined,
it becomes apparent that he did not unreservedly iden- tify 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 truth about it .... The ignorance rather than the worship is thus under- scored. 2
Paul was not praising the Athenians for worshiping
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 has landed them in gross
idolatry. Now he has something better to offer them, the
_____________
R. C. H. Lenski, The Interpretation of the Acts of1
the Apostles (Columbus, Ohio: Wartburg Press, 1944), p. 723.
Clark H. Pinnock and David F. Wells, ed., Toward a2
Theology for the Future (Carol Stream, Ill.: Creation House,1971), p. 313.
196redemptive God, Father of Jesus Christ. This is what would
fill their vacuum. Deep in idolatry, Paul's audience could
not get away from thinking that Éçóïò and áíáóôéò
other gods. The Apostle Paul challenged them into repen-
tance in preparation for the coming judgment. The spirit
of compromise was not part of Pauline theology.
Paul's attitude toward idolatry was adapted by the
early church toward idol worship. The Apologists were con-
fronted with men in their days 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 Greek 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.1
Some Apologists succumbed to the subtlety of the
devil in the early church. Justin the Martyr erroneously
gives the heathen philosophers the credit of worshiping
the same God Christians worship.
___________
Michael Green, Evangelism in the Early Church1
(Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970),p. 130.
197 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.1
But there were others who strongly objected. Ter-
tullian protested:
What is there in common between Athens and Jerusalem?
What between the Academy and the Church? What between heretics and the Christians? . . . Away with all pro- jects for a "Stoic," a "Platonic" or a "dialectic" Christian! After Christ Jesus we desire no subtle theories, no acute enquiries after the gospel.2
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; em- ployment in the army, the teaching profession, the civil service was highly suspect among many Christians because of the measure of idolatry involved.3
This is the biblical and early Christian approach
to idolatry. They did not see the gods as agents of God,
but rather, as the work of the devil. God's revelation is
not found in idolatry but in nature. This natural revela-
tion has been distorted and the conception of gods, be they
____________
Henry Bettenson, ed., Documents of the Christian1
Church (London: Oxford University Press, 1964), p. 6.
Ibid.2 , p. 8.
Green, Evangelism in the Early Church, p. 130.3
198
zeus, hermes, or orishas, is a distortion rather than the
worship of God. The theology of "Implicit Monotheism" as
presented by Professor Idowu is foreign to biblical Chris-
tianity, and must be rejected in no uncertain terms. Afri-
can Traditional Religious worshipers 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 search-
light of the Word of God. Under that scrutiny, the tradi-
tional religions are found wanting. They highlight the cry
of the human heart, but the solution lies elsewhere.
The confusion of general and special revelation. –
Idowu does not differentiate natural from special revelation.
The present author has presented his view of natural revela-
tion and its limitations elsewhere.1
Erich Sauer has very well summed up the content of
natural revelation and its defects:
At the commencement of human history there is present
faith in the one God, Who revealed Himself in a three- fold manner: in nature (Romans 1:19, 20), in conscience (Romans 2:2-15), and in history (Gen. 1:11). The later
heathendom is therefore, a perversion of this threefold original: distortion of the remembrance of the original revelation, misinterpretation of the revelation in na- ture (Romans 1:23), and a confused conflict of soul with
__________
Kato, "Limitations of Natural Revelation.”1
199 the revelation in conscience, these are the three fundamental elements in all heathen religion.1
The natural revelation was never given to be soteri-
ological. 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 na- ture 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, wis- dom, 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.2
Besides God's design for natural revelation to be
only a pointer to the Creator rather than soteriological,
man's total depravity has further jeopardized his chance of
reading the book of nature aright. G. C. Berkouwer relates:
Accordingly, when we speak of insufficiency, we cer-
tainly 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
_________
Erich Sauer, The Dawn of World Redemption (Grand1
Rapids: Wm. B. Eerdmans Publishing Co., 1971), p. 82.
John F. Walvoord, "How Can Man Know God?" Biblio-2
theca Sacra, CXVI (April-June, 1959), 102.
200 blindness. This insufficiency is not a deficiency which
is historically determined, i.e. in connection with the fall of man.1
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." For clear and final revelation to any people,2
only the Christ-event will do. This final and unique reve-
lation in Jesus Christ is not a fulfillment of other reli-
gions. It is decisive and final in the sense that it pro-
vides the only answer for which human endeavor wittingly or
unwittingly has been searching. It is conclusive that the
Scriptures know of only one way of approach to God, that is
through the Living Word. Natural revelation may give hints
about the Supreme Being, but it is the Incarnate Christ
alone who has truly revealed God to man finally and deci-
sively. Natural revelation does indeed have its place.
But special revelation is what bridges the infinite chasm
which separates God and man. Van Oosterzee's words are
appropriate:
_________
G. C. Berkouwer, General Revelation (Grand Rapids:1
Wm. B. Eerdmans Publishing Co., 1955), p. 312.
Stephen S. Farrow, Faith, Fancies and Fetich (Lon-2
don: Society for Promoting Christian Knowledge, 1926), p.140.
201 The right use of general revelation is not to remain there where it brings us, and exalt it above the spe- cial; 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 glori- fying 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 pro- portion 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.1
If general revelation is kept in its proper place,
the temptation of exalting any non-scripturally revealed
concepts to the soteriological status will be eliminated.
Jesus Christ alone will stand tall and unique above all
other religions. He alone will be the Savior of those who
accept sola fide contingency of salvation. This is the
remedy for universalism.
His view of God's salvation
The natural outcome of universal revelation and
universal worship is universal salvation. Since Idowu
holds the two propositions, salvation through agencies
other than Jesus Christ can be expected. Idowu does not
say much on salvation. But he has said enough to suggest
that salvation is possible through Yoruba religion.
_____________
J. J. Van Oosterzee, Christian Dogmatics (London:1
Hodder and Stoughton, 1878), I, 111-12.
202
Idowu holds that Yoruba worship 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." Prayer in Yoruba worship is also held to1
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, 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.2
Idowu is not alone in the view that there can be
bona fide 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 ex-
perience? I think that this question must be answered with
a plain affirmative." Are religions from God as Idowu3
holds? If they are ordained by God, then it is natural to____________
Idowu, Qlodumare, p. 108.1
Ibid., p. 116.2
Newbigin. The Finality of Christ, p. 38.3
203 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 belongs to the Lord who alone must be worshiped
(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 direc- tions, 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.1
If the experience of God is possible in non-Christian
worship, why does the Word of God not give a single commen-
dation 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 reli- gious 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.2
__________
Ibid., p. 44.1
George W. Peters, A Biblical Theology of Missions2
(Chicago: Moody Press, 1973), p.323.
204
To expect a living experience of the jealous God,
Father of our Lord Jesus Christ, in a system described in
this manner is inconceivable. 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, Olodumare, with a beautiful
paragraph. He concludes:
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. 1
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." Yoruba worship of Olodumare________
Idowu, Olodumare, p. 215.1
Ibid., p. 143.2
205must, at least potentially, be equal or superior to Chris-
tianity if its death is regretted. Idowu wants to eat his
cake and have it again. 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" (1 Kings 17:21).
CHAPTER VECUMENISM: A POTENTIAL FORCE
OF INCIPIENT UNIVERSALISM
Definition
The term ecumenism
The term ecumenism is the Anglo-Saxon transliteration
of the Greek word ïéçïíõåíç. The word means the inhabited
earth (Luke 4:5; 21:26; Rom. 10:18), or the world inhabited
by mankind (Acts 17:3; Luke 2:1). Therefore, any gathering
with a wide geographical representation can be called ecumen-
ical 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), have
been designated by the Roman Catholic Church as ecumenical
councils.
It was in the nineteenth century that the word as-
sumed a technical meaning and has come to be used to de-
scribe a specific effort on unity by a section of Christen-
dom. At a united conference of Christians from various
207denominations at Liverpool, England, in 1860, Lord Shaftes-
bury, "who chaired the final public meeting, exclaimed that
the conference appeared to him to be on 'Ecumenical Council'
of the dominions." However, it was in 1900 at New York1
that the word was used as a title of the conference. "'Ecu-
menical' was used, however, not because the conference rep-
resented every branch of the Christian Church, but 'because
the plan of campaign which it proposed covers the whole area
of the inhabited globe.’”2
Early ecumenism
Early "ecumenical" church councils were very partic-
ular about doctrine. In fact, for the first millennium of
the Christian era, every Council had a major heresy they
condemned. The orthodox council meeting in Nicea I (325)
condemned Arianism. The first council of Constantinople
(381) reaffirmed the Nicean Creed and condemned Macedoni-
anism and Apollinarianism; and the second council of Con-
stantinople (553) condemned the "Three Chapters." Ephesus
(431) eschewed Nestorianism and Pelagianism; and Chalcedon
__________
William Richey Hogg, Ecumenical Foundations (New1
York: Harper & Brothers, Publishers, 1952), p. 40.
Ibid., p. 45.2
208(451) further condemned these two heresies as well as Euty-
chianism. Monothelitism was excluded the third time the
church met at Constantinople (680-681); and so was Photius
later (869-870). The second Nicean council (787) stood
against iconoclasts. Although ecclesiastical politics
played a major part in some of the struggles the primary
concern of the orthodox church was purity of doctrine. Sub-
sequent discussion will reveal that contemporary 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." This type1
of ecumenism is generally promoted by such projects as Bible
translation, Bible study, evangelism, and charity. Most of
___________
C. Stanley Lowell, The Ecumenical Mirage (Grand1
Rapids: Baker Book House, 1969), p. 11.
209these features can be observed in Africa today. Ecumenical
efforts in Bible translation and distribution are the most
popular tools of ecumenism in Africa.
Institutionalized ecumenism
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 de-
scribes it: "The other aspect of ecumenism is a drive for
Christian unity which envisages bringing all churches, in-
cluding the Roman Catholic Church, under one ecclesiastical
tent."1
Unlike the true type of early ecumenical councils,
present-day ecumenism plays down doctrinal issues. Their
thesis is that doctrine divides, and fellowship unites. To
the ecumenists, unity almost at any cost is the greatest
thing that can ever happen to the Christian Church. Lowell
writes. "The ecumenical assumption is that the bringing to-
gether of all Christian bodies under one ecclesiastical tent
would be the best possible thing that could happen to them."2
Any group that refuses to join the bandwagon of liberal ecu-
menism is classified neo-colonist, separatist, sectarian, or
_________
Ibid. , p. 12. Ibid. , p. 27.1 2
210any worse name. Ecumenism may claim, at most, two-thirds of
the 60 million Christians in Africa. Mbiti calls the remain-
ing 20 million evangelical Christians who have not bowed the
knees to the idol of liberal ecumenism "a few sects."1
The Rise of the Contemporary Ecumenical Movement and its Influence in the Third World
The four major landmarks which preceded the forma-
tion of the World Council of Churches in 1948 are the Edin-
burgh 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 is the desire for cooperation
among missionaries and their supporters that led to the
calling of the Edinburgh World Missionary Conference.
Inevitably as missionaries moved into India, China, Ja-
pan, 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 alle- viating friction that arose when one society encroached on territory or appealed to converts of another. Con- ference usually sufficed to iron out the difficulties. Yet far from home missionaries enjoyed these assemblies for the sheer joy of being together--for Christian fel- lowship--and significantly these conferences became a main current flowing into Edinburgh, 1910. The proce- dure they evolved through the years became normative for Edinburgh, 1910, and for most subsequent ecumenical conferences.2
_______
John S. Mbiti, African Religions and Philosophy1
(New York: Frederick A. Praeger, 1969), p. 267.
Hogg, Ecumenical Foundations, p. 16.2
211There were group consultations among mission sup-
porters and students in the home land of the missionaries.
But it was mainly in the Third World that parts of the
ecumenic ship were assembled. Perhaps one of the most
important masts in the construction was the South India
Conference in 1900 which was repeated two years later.
"The Madras group appointed an organizating committee which
fixed afresh the fundamental problems of conference organi-
zation and procedure." Similar conferences were held in1
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.2
Similar conferences were held in North America and
Great Britain. There was the Evangelical Alliance confer-
ence in Dublin, 1852, the Union Missionary Convention in
New York, 1854, then the British Organization of the Evan-
gelical Alliance conference in London, 1854. It was the
concern for missions that led to the London Secretaries
Association calling another conference in Liverpool, 1860,
_________
Ibid., p. 21 Ibid., p. 33.1 2
212and the following one, the General Conference on Foreign
Missions, at London, 1878, and 1888. Missions was the pri-
mary purpose for these Anglo-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."1
The first World Missionary Conference was finally
held in Edinburgh, June 14-23, 1910. "As a result of Edin-
burgh's far-reaching influence, it has also become customary
to speak of 1910 as the beginning of modern missionary co-
operation, indeed, of the Ecumenical Movement itself--a
largely justifiable argument."2
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 to-
day. The concern for salvation of individual souls was the
primary feature of these early conferences. The difference
between Christianity and non-Christian religions was clear
as day and night. The proposed agenda for Edinburgh shows
__________
Andrian Hastings, Church and Mission in Modern1
Africa (London: Fordham University Press, 1967), p. 238.
Hogg. Ecumenical Foundations, p. 98.2
213the deep passion for missions in the original founders. The
items include the following list;
Carrying the Gospel to all the world. The Native Church
and its Workers. Education in Relation to the Chris- tianization 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.1
One major weakness of the Edinburgh conference was
the absence of doctrinal considerations. It was resolved
in the outset that "questions of doctrine or church polity
with regard to which the Churches or Societies taking part
. . . differ among themselves" would not be discussed.2
This weakness is one of the features that today's ecumenics
can justifiably claim for heritage. On other counts, Edin-
burgh was soundly evangelical. The mission to bring salva-
tion to people as individuals was their goal. The utter
lostness of men without Christ was their biblical presup-
position. 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 Edin-
burgh, 1910, and that was the exclusion of Latin America
________
Ibid., p. 108. Ibid., p. 109.1 2
214among the areas to be evangelized, it was done to concil-
iate European delegates who were in sympathy with Roman
Catholics. This is a further similarity between Edinburgh,
1910, and contemporary ecumenism. Apart from these weak-
nesses, Edinburgh, 1910, was thoroughly evangelical. This
discredits the liberal's claim today of being the only
champion of unity. The fact of the matter is that orthodox
Christianity right from the beginning of the Church has been
interested in fellowship and unity as long as doctrines are
not compromised. 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 orga-
nized. The mission countries of the world again became the
chief targets for formation of Church Councils. Probably
the greatest single person 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 from his important duties."1
Thus he later was able to say, "My first and my greatest con-
tribution to the International Missionary Council was to
____________
Ibid.1 , p. 156.
215bring about the formation of the National Christian Coun-cils." The formation of National church Councils was a1
prelude to the founding of the mother Council, the Inter-
national Missionary Council. It was started in Lake Mohonk,
New York in 1921 with a sizable number of representatives
from several countries. Dr. James E. K. Aggrey, of Ghana,
then a professor at Livingston 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 Japa- nese and the Indians bring their frankincense of cere- mony, 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. . . . God grant that you who have heard . . . this plea from Africa will trust us, will come and edu- cate us, and will give us a chance to make that contri- bution to the world which is in the design of God.2
_________
Ibid.1
Harold E. Fey, A History of the Ecumenical Movement,2
1948-68 (Philadelphia: Westminster Press, 1970), II, 74,citing Edwin W. Smith, Aggrey in Africa, p. 188.
216
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 the fact still remains that the shift slowly
but surely was developing. At the Jerusalem Conference in
1928, the main subject was the challenge of overemphasis on
the social gospel and a syncretistic approach to other re-
ligions. It was made by the European participants. But the
charge went unheeded and the cancer continued to surge in-
wards toward the moral fiber of cooperative efforts of men
concerned for souls perishing in the world.
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." The Church's task is "both to1
carry the message of Christ to the individual soul, and to
create a Christian civilization within which all human be-
ings can grow to their full spiritual stature." With this2
new emphasis, the International Missionary Council began to
branch off into social ministries. The criticisms from
_________
Ibid., p. 250. Ibid.1 2
217British and American conservatives at that time was not a
foul cry. Many of the theologically most conservative in
Britain and America sharply criticized the modernistic cast
of the whole assembly and regarded its syncretistic approach
to other faiths as sheer apostasy. The erroneous identifi-
cation of the Kingdom of God with western civilization
established its roots in Christendom. The Ritschlians and
the Schleiermacherians did not help the situation.
In 1938 the International Missionary Council con-
vened again at Tambaram, near Madras. 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 na-
ture a religious 'animal' as well as a moral or an intellec-
tual one." But he advocates, "The important thing to note1
in man is that, although a religious 'animal' by nature, he
__________
Hendrik Kraemer, The Christian Message in a Non-Christian World (Grand Rapids: Kregel Publications, 1969),p. 13
218is at the same time deeply irreligious, if we take the word
religion with the seriousness we have learnt from Christ."1
Kraemer also bemoans the relativism of his days:
The general atmosphere of relativism and the steadily-
growing conviction of the irrelevancy of religion, how- ever, evoked the notion that all religions were probably equally unimportant and equally erroneous, which in its turn reinforced the relativist and secularist temper.2
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. Re-
ligious systems as such evidence the vestiges of God's wit-
ness to man through nature and conscience. Non-Christian
religious practice is indeed a rebellion against God, but
nevertheless, it shows the ipso facto cry of the human
heart. Therefore, discontinuity of God-man relationship as
caused by the fall, must paradoxically be matched with con-
tinuity of the vestiges of natural revelation.
On July 5-24, 1947, the International Missionary
Council reconvened at Whitby, Ontario, Canada following the
devastation of World War II. The theme of Whitby was
___________
Ibid. Ibid., p. 14.1 2
219"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.” However, they left1
out the persuasive aspect of the gospel presentation. The
cancer of blunting the edge of the gospel was gnawing in-
wardly.
Two other streams that flow into the big river to
provide the navigational feasibility of the big ship of
ecumenism are Faith and Order, and Life and Work. For
better or for worse, the International Missionary Council
reaffirmed at New York, 1927, "that to seek any theological
consensus or to discuss or determine matters of doctrine
lay beyond its province." This was a reaffirmation of2
Edinburgh, 1910. Charles H. Brent was so concerned for
________
Hogg, Ecumenical Foundations, p. 340.1
Ibid., p. 217.2
220
"faith and polity" that he persisted until Faith and Order
was born 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. A preliminary conference in Utrecht
in 1938 and 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 founded 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 out-
break 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 encour-
age the ecumenical movement in the continent. The first
representative body of the All Africa Conference of Churches
221
was organized. The body soon met in Ibadan, Nigeria, in
January, 1958. In April, 1963, at Kampala, Uganda, the
Assembly of the All Africa Church Conference was inaugu-
rated amidst drumming of jubilation. From this time on the
ship of ecumenism has been sailing smoothly and with arro-
gance on the ecclesiastical waters of Africa. The chartered
course of the All Africa Church Conference has been echoed
by Hans-Ruedi Weber:
The emergency situations created by civil wars, race
discrimination, refugees, and hunger, become a severe test for the community of Churches which develops in the A.A.C.C. A continentwide survey of the needs in Africa was made for the W.C.C. by the late Z. K. Mat- thews 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.1
The Ship of Ecumenism Is Anchored On the African Shore
The structure of the AllAfrica Conference ofChurches
The long time dream of ecumenical enthusiasts was
finally accomplished in Kampala, Uganda, on April 20, 1963.
The vision of a bridgehead for the advancement of the ecu-
menical cause was given impetus at the Ghana Assembly of the
___________
Fey. History of Ecumenical Movement, p. 78.1
222
International Council in December 1957--January 1958. The
untiring effort of Geneva and the great initiative of the
Christian Council of Nigeria helped bring about a conference
of 200 church leaders at Ibadan, Nigeria, in 1958. It was
this conference that proposed Kampala where the All Africa
Conference of Churches was inaugurated in 1963. The historic
movement of its birth has been described:
The solemn silence was then swept away as the assembly
hall reverberated with the loud and clear beats of Afri- can 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 in- strument 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
Obviously the minimal nature of the statement pro-
vides room for easy accommodation of various theological
positions. The Scriptures are left undefined so that a
________
Drumbeats From Kampala (London: Lutterworth Press,1
1963), p. 10.
Ibid., p. 63.2
223
Harry Sawyerr could reject the doctrine of the infallibility
of the Bible and the historicity of Genesis 1-3 and still1
be an active participant. A brief statement of this nature
makes enough room for Kimbamguism, Aladura, and such other
syncretistic and ritualistic church bodies.
The support of the All AfricaConference of Churches
The AACC is clearly an affiliate of the World Coun-
cil of Churches. In 1965 alone AACC projects in Africa re-
quired $4,726,500 from the World Council of Churches. The2
AACC Headquarters alone requested $56,000 in 1965. The3
AACC 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 mu-
tually agreed."4
The membership of AACC is open to the National
Council of Churches as well as individual churches. The
World Council of Churches gives massive support to
_________
Harry Sawyerr, Creative Evangelism: Towards a New1
Christian Encounter in Africa (London: Lutterworth Press,1968), p. 69.
World Council of Churches Service Programme and2
List of Projects, 1965 (Geneva), Part 6. 152b.
Ibid.3 , p. 154.
Drumbeats, p. 64.4
224
individual National Council of Churches. The Christian
Council of Kenya alone submitted a budget for $62,930 in
1965/68, of which only $13,468 was to be realized in Kenya.
In Nigeria, an Inter-Church Study, Lay Training and Confer-
ence Centre has now been built. The funds requested in 1965
from the World Council of Churches for this magnificent
center was $148,260.
Besides the massive support of projects in Africa,
a sizable number of African students are sent overseas each
year for further education. Out of 180 students who bene-
fited from the scholarship program in 1965, "approximately
one third of all scholarships have been awarded to Africans;
a total of 52." The report further adds:1
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 pro- gramme are being sought outside the Scholarships Pro- gramme.2
Liberal ecumenism is, indeed, playing a commendable
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 James
_________
Service Programme, p. 18.1
Ibid.2
225Pike, is now headed by the black Bishop Frederick D. Jordan.
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.
Another significant move in ecumenism is the election of
the West Indian black theologian, Dr. Philip Potter, the
General Secretary of the World Council of Churches. While
51,000 out of a total of 140,000 congregations in the Na-
tional Council of Churches U.S.A. are black denominations,
the National Association of Evangelicals are "all predom-
inantly white." Other evangelical bodies are worse off1
than the N.A.E. The ecumenical proposal in Uppsala, 1968,
is working 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 'towards the Third
World.’” While the power of ecumenism is seriously threat-2
ened in North America through the resurgence of evangelical
dynamic witness in evangelism and theological scholarship,
the ecumenics are finding an outlet in the Third World. The
next two decades should, therefore, be expected to bring
________
Donald Tinder, "NAF: Bringing Evangelicals To-1
gether," Christianity Today, May 8, 1970, p. 42.
Fey, Ecumenical Movement, p. 444.2
226
about a strong liberal ecumenical push in the Third World.
This will be more in the theological level. The battle for
the next generation will be largely theological. A survey
of ecumenical theology will demonstrate its dangers of
universalism.
Theology in the World Council of Churches and Its Universalistic Implications
Introduction
As liberal ecumenism seeks firm footing in the Third
World, their ship carries with it its contraband. The pre-
fabricated theology of the West, so firmly rejected by Idowu,
may not be altogether excluded. A common proverb says, "he
who pays the piper dictates the tune." It is unrealistic to
expect so many students from the Third World digesting a
Aquinas, a Tillich, or a 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 Af-
rican thinking. It is, therefore, appropriate to find out
the theological trends in the world body today.
Salvation today
This is the primary concept of the entire field of
theology in liberal ecumenism. Material and human resources
227
are about exhausted in an effort to find out the meaning and
the application of salvation.
The sources.--The basic problem of ecumenics is lack
of authoritative sources for the meaning of salvation. The
outgoing General Secretary of the World Council of Churches,
Dr. W. A. Visser't Hooft, has correctly underlined the im-
portance of going to the Bible as the authoritative source.
After tracing the respect for the Bible that conciliar gath-
erings in the 1930s and 1940s had, the ex-General Secretary
states:
This insight that the Bible provided the true meeting
ground led to increased emphasis on Bible study in ecu- menical meetings including the W.C.C. Assemblies. It led also to the insertion in the basis of the W.C.C. of the words "according to the Scriptures." The addition of these words was a recognition of the place which the Bible had in fact occupied in the development of the ecumenical movement. Without the common biblical theol- ogy the ecumenical movement would have no backbone. 1
It is praiseworthy to include "according to the
Scriptures" in the basis of W.C.C. But what Scriptures?
Is it Buddhist, Muslim, or Hindu Scriptures? If it is Chris-
tian Scriptures, as the context shows, is it mutilated, er-
rant Scriptures of the liberals or the inspired, inerrant
Word of God of the conservative evangelicals? The question
_________
Ibid., p. 6.1
228
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 in- fallible, 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 con- clusion can only lead to self-deception.1
Young's statement can hardly be improved upon, ex-
cept to redeem the word "infallible" from the erroneous
understanding of 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 the ecumenics in general. Not only is the Higher Crit-
icism adhered to by many within their ranks, but some are
even objecting to the whole concept of reliance upon the
Scriptures as authoritative. Colin Williams of Union Sem-
inary 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
_________
Edward J. Young, Thy Word Is Truth (Grand Rapids:1
Wm. B. Eerdmans Publishing Co., 1970), p. 5.
229 increasingly illiterate in all three. No longer do
these give us a common language; a common interpreta- tion of myths; common visions of meaning; or a common sense of authority, the authority of truth and life.1
Having thrown away the authoritative 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 under-
standing of salvation, evangelism, and other basic doctrines
of the Word of God.
The meaning of evangelism.– åíáÕÕåëéïí 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 exem-
plifies 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." Williams2
compares Paul's teachings on Satan and his forces with in-
stitutional establishments that must be tackled in
______
Editors, "Liberal and Conservative: No Longer Ad-1
versaries, " Together, June, 1973, p. 17.
Ibid., p. 19.2
230evangelism. 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.1
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). It is only after the individuals are
transformed that they can 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. To advocate even a simultaneous
transformation of society with the salvation of individuals,
is to add some man-made plus to the åíáÕÕåëéïí. Once that
__________
Ibid.1
231
is done, the gospel is no longer the gospel of Jesus Christ.
But history has proven that the Christians are the light of
the world spiritually, socially, and economically. The
present author, as well as millions of others from the
Third World, have seen how the gospel for individual salva-
tion 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 response by the sinner to prepare
for eternal life remains the only valid evangelism (1 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 Roman citizens were subject to
this vicious disease. Paul, of course, did not condone it.
Neither did he pick up arms against the state. Rather, he
advocated the principles of equality among the changed-life
masters and slaves. If they made this their philosophy,
slavery would die a natural death. Buswell rightly ob-
serves :
The Bible teachings were correctly seen, not as explic-
itly 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
232the individual; and, through the individual's changedvalues, indirectly in the society.1
The meaning of salvation.--If evangelism cannot be
clearly defined, neither will salvation. There has never
been an age of such a great confusion of the meaning of
salvation in the history of Christianity. In medieval
Europe, it was the means of attaining salvation that was
lost in the woods of papacy. The salvation itself was
clear to all concerned. But today long trips in search for
the meaning of salvation literally around the world 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 number one problem for not attaining the truth
about salvation is the rejection of the authoritative Word
of God. The theme of the General Assembly of the World
Council of Churches at Bangkok in December, 1972 was Salva-
tion Today. The ecumenics expected to come out with an an-
swer without agreeing on the common source for that answer.
Peter Beyerhaus evaluates Bangkok:
The real reason for the breakdown of the exegetical
preparation for Bangkok was twofold. First, it once___________
James 0. Buswell, III. Slavery, Segregation and1
Scripture (Grand Rapids: Wm. B. Eerdmans Publishing Co.,1964). p. 33.
233
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 by many as a collection of different documents, testifying to the experiences of salvation and understandings of the di- vine 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.1
Since the Bible is not the authoritative source of
teaching on salvation, the ecumenics are left to devise
their own concept of salvation. The basic concept of sal-
vation which underlies practically all the terms employed
by liberal ecumenics is social and economical liberation.
Salvation is first and foremost a deliverance from the here
and now oppression, and only secondarily and remotely, spir-
itual in the sense of life to come. Just as sin is a common
evil, so salvation must be viewed in the same sense. To
stress the idea of personal salvation and declare hell judg-
ment for non-Christians is considered eccentric and dehuman-
izing. The concerted effort is for universal deliverance
of all people everywhere from any kind of oppression by
__________
Peter Beyerhaus, "The Theology of Salvation in1
Bangkok," Christianity Today, March 30, 1973, p. 13.
234
fellow human beings. It is to provide this kind of salva-
tion that the World Council of Churches "allocated another
$200,000 to 'anti-racist' groups around the world." Sal-1
vation today is described in various terms, but the most
popular one is liberation.
The 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 vio- lence 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 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.2
In defining salvation as liberation, James Cone
speaks of "God's activity in history, setting people free
from economic, political, and social bondage." Cone fur-3
ther elaborates, "It means that the objective reality of
divine reconciliation, accomplished through the cross and
_________
Edward E. Plowman, "WCC Grants: Repeat Performance,"1
Christianity Today, October, 1971, p. 56.
Thomas E. Quigley, ed., Freedom and Unfreedom in the2
Americas: Towards a Theology of Liberation (New York: IDOCBook, 1971), p. 7.
Editors, "Dr. Cone Lectures," Harvard Divinity Bul-3
letin, III (December, 1972), 3.
235
reconciliation of Jesus, is sanctified only when all races
begin to live on the basis of that reality.”1
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 de- livers the people Israel from their enemies and oppres- sors. . . . 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, pop- ular usage has reduced "sin" to a moralistic no-no, and "hell" has been stricken from the Cosmic map."2
A series of consultations on the theme of salvation
were discussed in different National Councils. Hymns were
composed and rendered in the most up-to-date beat music.
The present author observed in person 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 is
found in the "Litany" produced by Section I." Beyerhaus3
_________
Ibid.1
J. Robert Nelson, "Personal Integrity and Fulfill-2
ment, " Alive Now, Winter, 1972, p. 10.
Beyerhaus, "Theology of Salvation,3 " p. 17.
236
quotes these confused ecumenical beatitudes:
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:
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.1
The birth pangs of the illegitimate baby of the
World Council of Churches, salvation without the inerrant,
authoritative Bible, finally arrived at Bangkok, and turns
stillbirth! The stillborn baby is now given for nurture to
the Third World. Beyerhaus reflects the view of many court-
ing evangelicals, who for a long time, have been expecting
life from liberal ecumenism. He 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
_________
Ibid.1
237
truth and how much hope there may be for further dia-
logue, cooperation, and clarification between the ecu- menical and the evangelical movement. 1
The World Council of Churches had wooed the Inter-
national Missionary Council into merger only to give the
biblical missionary mandate a decent burial in the rabbles
of ecumenical socio-politico-economic structures. Beyer-
haus further analyzes:
The emphases 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.2
Where the edge of gospel distinctives is blunted,
and the antithetical nature of the call of Christ is re-
duced to synthesis with man's device for survival, the log-
ical outcome is necessarily the funeral of gospel impera-
tives. 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 Christian distinctiveness that any liberating experi- ence can be called "salvation." Accordingly, any par- ticipation in liberating efforts would be called "mission."3
_______
Ibid. Ibid.1 2
Ibid.3
238
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 dra-
matic cutback in mission endeavor 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 the non-liberal, non-
ecumenical denominations. The ecumenics 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 reads:
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.1
If there was any area where the reduction of mission
personnel is due to success of the job undertaken, it would
_______
W. Harold Fuller, "An Analysis of the WCC Central1
Committee Meetings" (unpublished paper, Enugu, Nigeria, 1965),p. 6.
239
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 con-
trasted with the phenomenal growth of both the evangelical
missions and their related churches.
Christianity Today 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 en-
joyed a 26 per cent increase (from 4,688 missionaries in
1958 to 7,479 in 1971) during the same period. A sister
conservative evangelical group, the Interdenomination For-
eign Mission Association, had a 30 per cent increase, having
jumped from 5,902 missionaries in 1958 to 6,164 in 1971, ex-
cepting Wycliffe Bible Translators with 1,762, that withdrew
from the IFMA in 1970. The reason for the decline can only
be attributed to the theological suicide of the universal-
istic type.
The missionary decline in these old, mainline denomi-
nations was preceded by a change of orientation in the 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 eco-
nomic structures. At the same time these denominations
240
were deeply infiltrated by those who no longer believed
in the uniqueness of Christianity and bowed to syncre- tism (as, for example, Colin Williams, dean of Yale Divinity School, who said that what the Buddhist be- lieves 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.1
The wise saying, "to forewarn is to fore-arm," is
appropriate for the Third World churches. The church in
Africa has not yet 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 still-
born baby of Bangkok is now dumped into the laps of the
Third World church leaders. Syncretistic universalism is
the milk.
Ecumenism in Africa and Its Theological Trends
Introduction
Addressing himself to ecumenism in Africa John Mbiti
rightly warns, "The dilemma lies in attaining a church unity
__________
Editors, "The Missionary Retreat," Christianity1
Today, November 19, 1971, pp. 26-27.
241
which then becomes a theological stagnation for those who
subscribe or belong to it." This is a timely warning.1
But it seems to be expecting something short of a miracle
to ask African ecumenics so tied up with the World Council
of Churches in finances and ideology to come out differ-
ently. 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.
Many of them have bought the liberal theological concept
of evangelism and salvation.
The theological basisof the AACC
Silence has indeed proven to be golden in the draft-
ing of the AACC constitution. The doctrinal basis of faith
as such is not available to this author, except the follow-
ing general proposition as 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.2
_________
Mibiti, African Religions and Philosophy, p. 267.1
Drumbeats, p. 63.2
242
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 Sav-
iour"? 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, inspi-
ration, 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 mentioning? 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 Chris-
tianity. Unless the church in Africa wants to isolate it-
self 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
243
December, 1972, for the burial of biblical evangelism and
missions, will be echoed from Kampala, Kinshasa, or Kumasi
some day. Only a strong faith in the God-breathed (2 Tim.
3;16), inerrant 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 leaves
out most of the essential basic doctrines of the church,
they uttered some highly commendable pronouncements at the
inaugural meeting in Kampala.
There was no confusion as to the fact that without
the Gospel of Christ Africa was in "darkness of pagan rit-
uals." This was no abuse of African culture, but an honest1
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 recognizes true freedom and libera-
tion. In the message to the churches, the delegates affirm:
We affirm that there is larger freedom which God offers
through His Son, so that men are liberated from the slavery of sin and fear, to live the rich, free, abun- dant life of the children of God. This is the Good News.2
__________
Drumbeat, p. 11. Ibid., p. 16.1 2
244Instead of compromisingly seeking peaceful coexis-
tence with all religions, Kampala delegates are prepared to
lay down their life for the true gospel of Christ. They
unanimously pledge themselves to follow the path of the
early 22 Baganda martyrs if need be:
We have been made conscious that the faithful procla-
mation 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.1
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.2
Kampala sees Christian evangelism not in the sense
of dialogue between equal religions but as "confrontation
with Islam." A living Church is a church which takes its3
task of evangelism seriously.
Idowu and Setiloane correctly describe the Church
as "a body of people reconciled to God through Jesus Christ,
and therefore, reconciled to one another, a company of
____________
Ibid. , p. 16. Ibid. , p. 27.1 2
Ibid. , p. 41.3
245pardoned sinners rejoicing in their Saviour.” They also1
appreciably advocate "a clear theology" for the Church.2
The shifting emphasisof the AACC
In regard to revelation three years after the laud-
able theological stance of Kampala, the AACC sponsored a
theological consultation in Ibadan, Nigeria. With a $10,000
grant by the Theological Education Fund of the World Council
of Churches, theologians from many universities in Africa 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
_________
Ibid. Ibid., p. 31.1 2
246
not totally discontinuous with our people's previous
traditional knowledge of Him.1
Kampala noted the radical antithesis of the use of
drums "to the past darkness of pagan rituals" and the
"drums dedicated to God, the transformation of an age-old
instrument into an instrument of the Church." Only two2
years later, Ibadan proclaims the evidence that these pre-
Christian drummers "know of Him and worship Him." The
antithesis of the gospel is now turned into synthesis. The
revelation in Jesus Christ is now seen as a fulfillment and
enlightenment of the pre-Christian heritage. The new knowl-
edge of God through the incarnation is only a continuation
of what has been seen in African Traditional Religions.
What a shift from Kampala is this new emphasis; However,
it could well be that the inadequate expression at Kampala
was a deliberate concealment to get the more conservative
evangelicals into the body.
Sufficient effort has been made so far, it is hoped,
to show that the African traditional religious man has not
worshiped God through his idolatry. The knowledge of God
_________
Kwesi A. Dickson and Paul Ellingworth, eds., Bib-1
lical Revelation and African Beliefs (Maryknoll, N.Y.: Or-bis Books, 1969), p. 16.
Drumbeat, p. 11.2
247
through nature and conscience is evidenced by the fact that
man has shown interest in religion per se. But his worship
has only proven that man has turned to the worship of crea-
tion rather than the Creator. While it may be rightly
claimed that the new revelation in Christ has not been dis-
continuous, it must also be added unequivocally the fact
that it is also discontinuous. Redemptive salvation of
Christ, first prefigured in Old Testament is a new thing.
Thus Christ is the fulfillment of the Old Testament and of
the deep spiritual need of the human heart, but He is not
the fulfillment of African Traditional Religions or any
other non-Christian religion.
The ecumenics and their
concepts of evangelism
At Kampala in 1963, evangelism was rightly recog-
nized 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." The matter of personal salvation takes prece-1
dence over humanitarian efforts. When the message is
preached in that sense, with the opportunity given for the
________
Ibid. , p. 16.1
248
hearer to respond, evangelism has taken place. This ap-
pears to be the assent in Kampala.
In order to be sure that the ecumenic ship is well
anchored in the black continent, the All Africa Conference
of Churches in collaboration with the World Council of
Churches, financed a significant Consultation in Enugu,
Nigeria, 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 Consultation was
the meeting of the World Council of Churches' Central Com-
mittee, also in Enugu, January 12-21. Not only were the
Greek and Russian Orthodox present, but Roman Catholics
were expected to join the WCC in the near future. Harold
Fuller reports:
Not to be left out of the picture, the Ahmadiyya Mis-
sion (a virile Muslim sect) issued an Open Letter to the World Council 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 con- sultation on Muslim countries was announced to be held in Jerusalem this July. The possibility of holding an African consultation on religious liberty was to be explored.1
____________
Fuller, "Analysis of WCC Committee," p. 6.1
249
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 Revo-
lution, " explains 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 approba tion 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.1
Adegbola's new description of evangelism is unten-
able both theologically and linguistically. It is a gospel
truism that the salvation of an individual soul begins here
and now, and that eternal life qualitatively influences the
whole dimension of life. But åíáÕÕåëéïí does not have to
include the social dimension of life before it is evangelism.
The Old Testament word åùô has the meaning of pro-
clamation of victory over the enemy. The news of the vic-
tory did not await the total work of reconstruction and
rehabilitation before it became good news. That would
_______
Consultation Digest (Geneva: World Council of1
Churches, 1965), p. 19.
250
follow later. It is in the parallel context the New Testa-
ment expected the Messiah, the anointed Victor and King.
The Messiah came as both the Messenger and the content of
the åíáÕÕåëéïí. 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 is the atonement procured
on the cross (Mark 10:45). When it is announced intelli-
gibly 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 would determine his eternal destiny,
when this is done, evangelism has taken place (John 1:12;
3:16, 36; Acts 4:12; 16:31; 1 Pet. 1:23-25; 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 in Walter Rauschen-
busch half a century ago has no scriptural basis. Jesus1
Christ clearly delineated the brothers He had in mind for
retributable kindness (Matt. 25:45; Mark 3:31-35).
___________
Walter Rauschenbusch, A Theology For the Social1
Gospel and the Social Principles of Jesus (London: Mac-Millan Company, 1972).
251
Furthermore, salvation is not based on the works of kind-
ness (Eph. 2:8, 9), but on God's grace and can be accepted
only by faith.
The Kinshasa Declaration, aprelude to universalism
The Executive Committee of the All Africa Conference
of Churches met in Kinshasa. Zaire, October 28-31, 1971.
The Committee produced a document entitled Kinshasa Decla-
ration (see Appendix III). The Kinshasa Declaration is
important not only from the geographical location and the
time of its declaration, but also because of the content.
It shows the direction in which the AACC is heading. A
thorough exposition of the text would make a very interest-
ing academic and theological exercise. But only a few
points relevant to this dissertation are to be considered
here. The brief review will show the universalistic ten-
dency of the AACC.
Ecumenism hitherto considered a child of the "mis-
sion field," has now attained full manhood. For the sake
of ecumenism, all kinds of churches, "whether they be new
and independent movements," are 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
252
the world to know that ecumenism has now become an end in
itself. The Committee declares "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 Person-
ality, " and "part of our search for identity, authenticity
and liberation."
Ecumenism now becomes religio licita, an end itself
rather than a means. 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 his-
tory, 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 1000 peoples of Africa were one solid group?
When was there a recognizable African Personality? While
253
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 Sedar Seng-
hor, writes:
From 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.1
If these two propositions were not true, how could
Christian ecumenism be a recovery of the suggested concepts?
Either all Africans were Christians, or Ecumenism is emptied
of its meaning as a platform for the "one church whose Lord
is Jesus Christ." The first proposition is obviously unten-
able. 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.
Salvation, according to the Kinshasa Declaration,
may be described in terms of authenticity and liberation.
The liberation in the Declaration is not described as
__________
Leopold Sedar Senghor, On African Socialism, trans.1
by Mercer Cook (London: Pall Mall Press, 1972), p. 3.
254
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 that
can claim uniqueness.
It is in Zaire, the host country of the ecumenical
Declaration, that the theology of authentic liberation is
best put to work. Jean B. Bokeleale, the general secretary
of the Church of Christ in Zaire, finds in authentic libera-
tion the "Bantu way" of governing the Church. It overlooks
a doctrinal basis. Christian individual salvation has no
meaning except in a community context. A person is first
255and foremost a Zairoi before he is a Christian. Christian-
ity must bear the stamp of authentic Zairian. That is why
all the citizens of Zaire have resorted to changing their
Christian names to Zairian names. The church structure is
patterned according to the ethnic setup. Bokeleale report-
edly indicates, "We see the parish as a family, the member
communities as clans, the provincial synods as tribes and
the whole church as a nation."1
Bokeleale has progressively given teeth to the
basic concept of theology of authenticity. Alfred Larson
has correctly 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."2
If national loyalties take precedence over obedience
to the Lord Jesus, how can the Christian reconcile authentic
theology with God's Word (Matt. 6:33; Acts 4:19, 20)? How
can human relationship relegate to the background the con-
cept of union in Christ's body (Matt. 10:34-42; 1 Cor. 12:13)
________
Edward B. Fiske, "Congo Protestants Seek Own Style1
of Unity," New York Times, March 2, 1971, p. 6.
Alfred Larson, "Director's Comments," Lifeline,2
March, 1973, p. 11.
256
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, limited or unlimited, taught in the Word of God,
it must be identified with something elsewhere. The Decla-
ration deals with some type of hope to be shared with "those
tormented by poverty, racism, tribalism, economic, political
and elitist exploitation."
The Committee is convinced that God is on the side
of the oppressed. The invitation is for the church to join
the political, economic, and sociological struggles of the
oppressed and thereby make "liberation and salvation" pos-
sible for all the people of Africa. The logic of this posi-
tion can only mean that God is changing sides all the time,
depending on who is oppressed at what time. Various tribes
have exchanged supremacy in Africa in different times of
their history. If God is always on the side of the oppressed
no matter what the circumstances are, then God's sympathy
surpasses His justice and holiness.
257 This is the gospel the church in Africa is called
upon to proclaim. It is this kind of theology that is seek-
ing to control the majority of African Christians. A Decla-
ration 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. Since the
Declaration does not even imply a Scripture passage for any
of its bases, it is futile to search for a biblical basis
of the pronouncement.
A distorted view of salvation and a complete silence
on sin cannot bring out the need of the Savior. Nowhere
does the passage show Africa's need of a Savior. 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." No reference is made in re-
gard to the nature and saviorhood of Christ. He is
258
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 concept with either the scriptural teaching of creation
(Gen. 1, 2; Col. 1), or the Pauline doctrine of Christolog-
ical 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 Be-
ing. Personality is swallowed up by the idea of godness.
Even the incarnation is hard to fit into this concept. The
"matrix" has the idea of some substance from which another
substance of one and the same kind develops. One dictionary
meaning is "something, within which something else originates
or develops." Thus, Jesus Christ has the relationship with1
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 man in His own image. Rather as the expression in-
dicates, it is the production from one and the same stuff.
One does not want to charge the committee of pantheism, but
________
Webster's Seventh New Collegiate Dictionary (Spring-1
field, Mass.: G. and C. Merriam Company, Publishers, 1969),p. 522.
259
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.
CHAPTER VI
CONCLUSION AND PROPOSALS
History Has Gone 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 circum-
stances 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 economies 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:
261
It seems clear that the next decades, Christians again,
as in the first two centuries, will fight the long bat- tle 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 moun- tain. The concept of the cosmic Christ, 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" sacri- fices truth, for if there are, in fact, many revelations, then each voices approximation of the truth. . . .
As hundreds of Christian and non-Christian denomi- nations spring into being across Africa, Asia, and other lands of earth, some will inevitably hold biblical and others syncretistic views, of the Person of Christ. 1
The religious challenge of the second century is re-
asserting itself today. Religions ranging from Greek indi-
vidual gods to the emperor worship of the Roman world were
the order of the day. Whether it be numen August! 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 uni-
versalism was to be the task before the apologists.
A similar situation prevails in today's Africa. The
"temples" of African Traditional Religions are now rearing
their heads. A Caius Caligula or Marcus Aurelius will
sooner or later call for their resuscitation. There are
_________
Donald McGavran, ed., Eye of the Storm (Waco. Texas:1
Word Books, 1972), p. 17.
262
apparent indications that African Christians may even be
called upon to pour libation before a new "lord Caesar"
instead of serving the unique Lord Jesus Christ. The mes-
sage of Kampala in 1963 implies that African Christian
leaders are quite ready for such an eventuality. But per-1
secution may not be the area where the battle will be fier-
cest. The devil has many avenues 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 revela-
tion. 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 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 improves upon them. That being
the case, salvation is no monopoly of Christianity. It is
just as possible to be saved through other religions as it
________
Drumbeats From Kampala (London: Lutherworth Press,1
1963). p. 16.
263 is through Christianity though the latter may bring salva-
tion faster. This is the trend, and various African theo-
logians have progressed in it in various degrees.
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-
Roman culture was the flower bed on which the revelation was
disseminated. "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,
or Greek intelligentsia. It includes the total cultural
milieu of the Mediterranean world where "Africans, Teutons,
Greeks, Jews, Parthians, and Phrygians mingled in the prov-
inces and cities and shared their national heritages with
the Latin people." Christianity was soon to unravel its1
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
__________
Merrill C. Tenney, New Testament Times (Grand Rap-1
ids: Wm. B. Eerdmans Publishing Co., 1971), p. 67.
264
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 Af-
rica. The constant cry one hears is that "missionaries have
destroyed African culture." The accusation is made in spite
of the fact that the instrument of worship that is set to
flame may indeed be a charm of an object 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 19:23-41). Not all the so-called Afri-
can culture is de facto culture. So much in the guise of
culture is actually idolatry. It is a fact that it is ex-
tremely 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 complexion to the scheme." Where such a1
____________
E. Bolaji Idowu, African Traditional Religion: A1
Definition (London: SCM Press, Ltd., 1973), p. 5.
265
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 worshipers from the
United States spend thousands of dollars on pilgrimages to
the pagan shrine in England. The British Department of
Antiquities may be making money and the cultural heritage
of the British 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 re-
lationships (Matt. 11:37-38)? Should national pride or
cultural heritage come before Christ? New Testament Chris-
tianity has a strong negative answer to that. This is what
Paul means when he says, "I count all things to be loss in
view of the surpassing value of knowing Christ Jesus my
266
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 question-
able 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
is jeopardized.
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 African Christianity epitomized in African Theology,
which to some theologians, means starting de novo. To ad-
here to the inerrant, inspired Word of God as the only spe-
cial source of Christianity is contended. Non-Christian
sources are being bolstered to the status of divine revela-
tion. 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
267
architect of the earliest Christian creed and defender of
Orthodoxy was an African theologian. Other African theo-
logians, Arius and Origen, of course, were not condoned in
their false views. Inevitably, many cultured tendencies
were passed on to the converts by the Western missionary.
But there is no historical basis for assigning Christianity
to the West. As a matter of fact, it was Asians and Afri-
cans who organized the first mission board (Acts 13:1, 2).
What has been said of African culture, can be said of the
western culture. The few cultural trends enmeshed with the
gospel do not have to be rejected only because they are
Western. Why insist on worshiping in a round building if
Jaba have begun to fashion their own homes in the square
pattern after the square type of church built by the mis-
sionary? If the cultural heritage is compatible with Chris-
tianity, why should it not be adhered to and the energy
spent in the spreading of the gospel? If the organ is al-
ready there, why not supplement the organ with drums and
locally made symbols? Africa stands to gain by becoming
more creative than by expending energy on cultural demyth-
ologization.
268
Political challenge
Christian martyrs in the second century stood by the
mandate of their Founder and Savior, 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 men" (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 sin. It
might even call for suffering in this life, they were pre-
pared to serve their Lord in life or in death (Phil. 1:2-24).
It is gratifying to note that within a decade more
than a score of nations were born in Africa. A Christian
should be the most loyal citizen of his country because he
is aware of the fact that God has ordained even a dictato-
rial 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 exis-
tence of other nations becomes imperative. Blind
269 nationalism of Nazist type should have no place among
Christians.
The tendency to identify African culture and reli-
gions with political ethos seems to be taking shape. A
rejection of non-Christian beliefs is sometimes taken to
be an abuse 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 be so naive to
think that the evangelical Christian is being unpatriotic
when he rejects a religio-cultural practice for the sake of
Christianity. In the Western World, the evangelical Chris-
tian is generally the most patriotic. Cases of dissension,
such as in the case of the American Civil war can be cited.
But the picture today shows that evangelical Christianity
is most patriotic, entrusting the execution of justice to
the instrument of law and order ordained by God. The evan-
gelical Christian in Africa, having the same faith in the
same rule for faith and practice, the Bible, can be trusted
to come out the same. His rejection of liberal ecumenism
should not be taken for rejection of unity. That evangel-
icals are also interested in unity is demonstrated in the
organization of evangelical fellowships in more than half
a dozen countries in Africa, and the continent-wide
270
Association of Evangelicals of Africa and Madagascar. The
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 orthodox Chris-
tian.
The evangelical also rejects veneration of African
Traditional Religions. This is not due to lack of patrio-
tism. It is only an effort to safeguard the unique gospel
of Christ, which alone provides the way of salvation. Af-
rican culture as such can be enriched with Christianity.
This the evangelical Christian is ready to promote. The
present author has heard many missionaries criticized for
"not teaching us English," "not allowing us to wear ties,"
and "not allowing us to wear trousers." It is a fact that
many a missionary did this out of a superior, imperialistic
attitude. But it is also true that not a few did it be-
cause they did not see the need of wearing a tie to become
a Christian. Some missionaries were more ready than Afri-
cans were to retain African culture. The same thing may be
observed in evangelical Christians. Idolatry cannot co-
habit with Christianity. But cultural heritage compatible
with Christianity can be baptized into Christian enrich-
ment. The gospel content, of course, needs no addition or
271modification. It is because of this irreducible, immutable
message, that Christianity has produced the third race
which cuts across all races and all peoples. 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."1
The test for loyalty and patriotism should not lie
in ecumenical cooperation, nor in the area where the emperor
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. When it comes
to mundane authority, law abiding and order, the biblicist
stands next to none in obedience and respect. This is what
the Bible tells him and he seeks to obey the Bible. 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 the 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
__________
Tenney, New Testament Times, p. 77.1
272 blessings for our persecutors.1
Humanitarian considerations
Christians in the second century were ignorantly
considered antisocial, in his directives to Pliny, Trajan
could only vaguely describe the Christians that "they con-
stitute a very bad precedent, and are also out of keeping
with this age." In a similar manner the conservative evan-2
gelical can be misunderstood today. He is charged with
preaching "pie in the sky" religion. This is in spite of
the numerous schools, hospitals, and clinics that have been
run over the 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 put food in the needy's stomach, He rhe-
torically 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
________
Henry Scowcroft Bettenson, Documents of the Chris-1
tian Church (New York: Oxford University Press, 1947), p.10.
Ibid. p. 6.2
273their 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
of the Western World is the best demonstration that for
Christians to devote their time to social concerns at the
expense of seeking to win souls for eternity amounts to
fattening a calf for slaughter. This the Bible-believing
Christian cannot afford to do, especially as the days grow
shorter.
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 is no better than vegetable
existence. 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 Chris-
tian 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
21:20; Matt. 28:19; Acts 1:8; 1 Cor. 15:1-3). The Chris-
tian may feed all the hungry people in the world, and pay
274 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 opportu-
nity 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 liv-
ing 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
end up in hell. Harry Sawyerr, in his otherwise fine book,1
Creative Evangelism: Towards a New Christian Encounter with
Africa, suggests, "We would, therefore, go on to suggest
that the prayers of African Christians might in the provi-
dence of God lead to the salvation of their pagan ancestors."2
He further bases universal salvation on God's omnipotence.3
__________
Aloysius Lugira, private interview, Kampala. Uganda,1
January 20, 1973.
Harry Sawyerr, Creative Evangelism: Towards a New2
Christian Encounter with Africa (London: Lutherworth Press1968). p. 95.
Ibid., p. 112.3
275
John Mbiti calls for Sanctorum Communio in the sense ofdirect communication between the living and the departedsaints. If this communication is possible and cherished1
by the Christian, it is not farfetched to suggest that one
can also witness yet to one's unsaved ancestor.
On humane basis alone can one suggest the possi-
bility of the salvation 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. An-
derson places it on the basis of God's mercy. According 2
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 forgive-
ness, and who had been enabled, in the twilight as it were
to throw himself on the mercy of God." It should be noted3
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 worshipers. Rather,
_________
John S. Mbiti, New Testament Eschatology in an Af-1
rican Background (London: Oxford University Press. 1971),pp. 148-49.
J. N. D. Anderson, Christianity and Comparative2
Religion (Downers Grove, Ill.: Inter-Varsity Press, 1970),p. 102.
Ibid., p. 101.3
276they might be "atheists" like Socrates. Such promptings
should also be differentiated from the claim of a direct
special revelation. The latter is contained in the canon-
ical Scriptures (Heb. 1:1; 2:3. 4). Anderson'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 be born again. The case of Cornelius is
the precedent (Acts 10:35).
For the rest of the heathen who died before the ad-
vent 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 biblical sense is the passing out of this
death dungeon (John 5:24) into the dimension of life. The
members of the Adamic race are all stillborn (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"
277(Rom. 5:15). Christ is universally available to all men
everywhere at any time. This is how far biblical univer-
salism 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 is to be that they
go to hell. No one deserves to be saved in any case. So
the question of God's partiality does not arise. Humanly
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. 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.
278
A Ten Point Proposal for the Survival
of Biblical Christianity in Africa
One: Adherence to the basic presuppositions of historic
Christianity.
1. That God has revealed Himself generally but unre-
demptively, through imago Dei, conscience, and
creation (Rom. 1:18-23; 2:15-18).
2. Non-Christian religions prove that man has a con-
cept of the triune God but they also show man's
rebellion against God (Rom. 1:18-23).
3. That God has redemptively become incarnate in
Christ for the redemption of mankind but only
those who accept God's 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 cannot be read cor-
rectly, is still a de facto revelation. But run-
ning parallel with this is the fact of discontinu-
ity in the sense that God is now producing a new
man in the formation of the Body of Christ (Eph.
2:15).
5. The Bible alone is the final infallible rule of
faith and practice. Its verdict cannot be
279 challenged by anyone. This prepositional reve-
lation is fully inspired, inerrant in the original
manuscripts, and faithfully transmitted.
Two: Christianity should find its home in African cultural
setting by transforming the latter and never vice
versa. To do otherwise would isolate African Chris-
tianity from the rest of biblical Christianity found
all over the world throughout the centuries. This
can be done not by creating an "African Theology" as
understood by many African theologians examined in
this dissertation. Positively, it can be done by:
1. Expressing theological concepts in terms of the
African situation. The insights of Western theo-
logians over the years must be appreciated. But
the squabbles of the West do not have to be the
pattern for the younger churches. The last way
of expressing the unchanging truths of the Bible
has not yet been utilized.
2. Theology in Africa should "scratch where it
itches." The problems of polygamy, family struc-
ture, spirit world, liturgy, to mention a few,
need to be tackled by evangelical African theo-
logians and biblical answers presented.
280
Three: There should be a concerted 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 knowledge rather than
mere superficial mechanics in the ministry should
be the primary concern.
Four: A careful study of African Traditional Religions as
well as other non-Christian religions should be en-
couraged but only secondarily to the inductive study
of God's Word. The New Testament writers and the
early church evangelists did not consider it worth-
while to spend 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: An aggressive program of evangelism and missions is
an imperative if the church is not going to fall
into the error of doctrinal strifes of the third
century Christianity in North Africa.
Six: Consolidation of organizational structures based on
doctrinal agreements should be embarked upon. Fra-
ternal relationship such as is being shaped by the
281
Association of Evangelicals of Africa and Madagas-
car (AEAM) is strongly urged. The gregarious na-
ture of the African calls for a fellowship so much
needed, and yet does not need to be an organic
union.
Seven; Careful and accurate delineation and concise ex-
pression of what terms mean in theology is a neces-
sary safeguard against syncretism and universalism.
Eight: An apologetic in a polite manner to compromising
systems finding their way into the church must be
undertaken. This calls for more leadership train-
ing.
Nine: The church should not stay aloof in regard to social
ills, but the primary concern must remain the salva-
tion of individuals, who will in turn revolutionize
the society.
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, Athana-
siuses, and Martin Luthers, who are ready to con-
tend for the faith at any cost.
APPENDIXES
APPENDIX I
CONTENTS
PREFACE xiii
Part one: The Nature of God
1 THE INTRINSIC ATTRIBUTES OF GOD
The Omniscience of God 3
The Omnipresence of God 5 The Omnipotence of God 8 The Transcendence of God 12 The Immanence of God 16
2 THE ETERNAL ATTRIBUTES OF GOD
The Self-Existence of God 19
The Pre-Eminence and Greatness of God 20 God as the First and Last Cause 21 God as Spirit 23 The Invisibility of God 25 God as Incomprehensible and Mysterious 26 The Eternity, Infinity, and Immutability of God 27 The Unity and Plurality of God 29
3 THE MORAL ATTRIBUTES OF GOD
The Pity, Mercy, and Kindness of God 31
The Love of God 33 The Comfort of God 33 The Faithfulness of God 34 The Goodness of God 34 The Anger of God 37 The Will of God 38 The Justice and Righteousness of God 40
The Holiness of God 41
Part two: The Active Attributes of God 284
4 GOD AS CREATOR
Creation in General 45
The Order of Creation 48 God's Establishment of Natural order, Laws, and Customs 51 God Continues to Create 52 God and Human Predestination 53
5 THE PROVIDENCE AND SUSTENANCE OF GOD
I PROVIDENCE
General 56 Sunshine 57 Rain 58 Fertility. Health, and Plenty 59
II SUSTENANCE
General 63 God as Keeper and Guardian 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
285
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 Trees Associated with Burial, Spirits, and Divinities 112 Reeds, Grass, and Food Crops 113
11 GOD AND OTHER SPIRITUAL BEINGS
God's "Wife" and Goddesses 114God's Son, Daughter, and Children 115God's Brother and Sister 116Other Divinities and Demigods 117God's Assistants, Servants, Messengers, and Agents 121Spirits, Culture Heroes, and other Beings 123The Word of God 127
28612 GOD: HEAVENLY OBJECTS AND PHENOMENA
Heaven or the Heavens, Sky, and Firmament 129
The Sun and Moon 131 Stars, Comets, and Meteors 136 Rain, Rainbow, and Clouds 137 Thunder and Lightning 139 Wind. Storm, Hail, and Mist 141 Light and Eclipses 143
13 GOD: EARTHLY OBJECTS AND PHENOMENA
Earth and Earthquakes 144
Water, Rivers, Flood, and Lakes 145 Rocks, Stones, Metals, and Clay 148 Mountains. Hills, and Desolate Places 150 Holes and Caves 151 Fire and Smoke 152 Day and Night, Heat, and Cold 153 Colours and Numbers 154
Part four: God and Man
14 THE CREATION AND ORIGINAL STATE OF MAN
The Creation of Man in Relation to That of
Other Things 161 God Made Man from Clay 162 The Creation of Man from a Hole, Marsh, or Tree 163 God Brought Men out of a Vessel 164 Man Made from a Leg or Knee 164 Man Was Brought from Heaven to Earth 165 The Creation of Man as a Process or Evolution 166 The Original State and Nature of the First Man 166 God's Provision for the Original Man 168
15 THE SEPARATION OF GOD FROM MAN
God's Relationship with the Original Man,
and the Causes Leading to their Separation 171 God's Commandment and Man's Disobedience 173 The Consequences of the Separation 175
287
16 WORSHIP: SACRIFICES AND OFFERINGS
General 178 Sacrifices and Offerings 178 Animals and Items used for Sacrifices and Offerings 190
17 WORSHIP: PRAYERS AND OTHER APPEALS TO GOD
Prayers 194
Invocations and Appeals 205 "Position" in Praying 206 Blessings 207 Greetings, Salutations, and Farewells 208 Thanksgiving 209 Oaths and Curses 211
18 OTHER ACTS AND EXPRESSIONS OF WORSHIP
The Use of God's Name 213
Dedications and Resignation to God 215 Veneration, Fear, and Praise 216 Music, Singing, and Dancing in Worship 217 Faith and Search after God 218
19 WORSHIP: INTERMEDIARIES AND OTHER SPECIALISTS
General 220
Priests 220 Seers, Prophets, and Oracles 222 Diviners, Medicine-Men, and Witches 223 Rainmakers 225 Kings and Chiefs, Elders, and other Special People 227 The Living-dead and the Spirits 229 Animals and Inanimate Things 233
20 TIMES AND PLACES OF WORSHIP
The Times of Worship 235
The Places of Worship 239
21 GOD, HISTORY, AND ETHICS
General 244
God and Human History 244 Ethics and Morals 247
288
22 ESCHATOLOGICAL CONCEPTS
Death, Disappearance, and Ascension 253
The Journey to the Land of the Departed 255 The Land of the Departed 257 Judgement, Reward, and Retribution in the Hereafter 259 Heaven, Paradise, and Hell 262 The Nature of the Hereafter 262 The Continuation of Life after Death 264 Spirit Possession and Appearances of the Departed 265 Human Contact and Relationship with the Departed 267 The Relationship between God and the Departed 268
NOTES 275
BIBLIOGRAPHY 317
LIST OF AFRICAN PEOPLES, THEIR COUNTRIES,
AND NAMES FOR GOD 327
INDEX OF AFRICAN PEOPLES 337
INDEX OF SUBJECTS 342
NOTEDetails of all books mentioned briefly in the noteswill be found in the bibliography.
Appendix II
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, inspiredby the vitality of Christianity throbbing in the heart ofAfrica, have been persuaded that God is calling the Ecumen-ical Movement in Africa to blossom as a religion of hopefor our people.
We declare that the Ecumenical Movement in Africa is part of
the recovery of our own history; it is part of the renais-sance of the African Personality; it is part of our searchfor identity, authenticity and liberation!
We declare that the Ecumenical Movement in Africa is evan-
gelical in proclaiming the centrality and primacy of JesusChrist as the source of our vital force; as the matrix ofour world with its myriad relationships to all things cre-ated 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 theAfrican world, and he demands that we re-examine the rootsof 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, eco-nomic, political and elitist exploitation. We are convincedthat God is on their side in the struggle. In Jesus Christ,he has taken his place among the poor, the oppressed, thepowerless--the black people of Africa.
291And so we have hope: a hope which challenges the ChristianChurch in Africa to manifest this conviction by urgentlyand actively working to overcome disunity and division.We challenge the Church to be on the side of God in hiswork for the liberation and salvation of all the peopleof Africa.
We have hope that by the year 2,000, out of a total African
population of 800 million, there will be an estimated Chris-tian population of 350 million. We declare that the Ecumen-ical Movement in Africa is called to lead the Churches inpreparing 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 Meet-
ing, Kinshasa, Zaire October 28-31, 1971.
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