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 movement 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 colonies 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 administration 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 combined population of about 200 million, appeared. Apart from South Africa and Rhodesia, ruled by white settlers or their descendants, only three European colonies remain today south of the Sahara, all governed by Portugal.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 accounts 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.



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 isolates 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 periods. 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

__________


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

____________


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

____________


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 belief that this soul does not die with the death of the body; and finally, communion with the unseen supreme Power by prayer and sacrificial rites.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

_____________


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

_______________


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 relationship 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

___________


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 intensification 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 approach takes account of the fact that man lives as a creature with an awareness that he is away from home, separated from true reality and 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 oppression of the white Gentiles. We know this now to be a fact. Our religion, our preaching, our teachings all come from the Old Testament, for we are God's Chosen people.1

Major J. Jones distinguishes Black Theology from the

traditional theology. 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, paradoxical, and problematic nature of human existence. Much of the task of black theology is to reclaim a people from humiliation, and in the process of so doing it may well neglect such unrelated subjects as humility before man and guilt before God.2

African Theology does seek to vindicate the dignity

of the oppressed black man. It places much emphasis on the

Old Testament. But African Theology does not claim a black

Messiah, nor does it lay claims on monopoly due to the race

___________

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, including a Black God, a Black Jesus, a Black Madonna, and a black angel . . . In Africa however, Garvey's religious ideas played a key role in founding the African 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 injustice. 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 affirmation of Blackness through Black Sainthood (i.e. Kimpa Vita in the Congo, around 1450); Black Messiahhood (i.e. Chilembwe, Kimbangu, Shembe, etc.); through Black Proph- ethood (i.e. Alice Lenclina); (5) pursuit of a true biblical religion which will save man from material and spiritual bondages: Generally, the idea was and still is that the Black Messiah is at the gate of heaven; and that he is the holder of the keys. Only Black can enter. But under special circumstances, a few human whites may also enter 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 scientific enterprise of which the main purpose is the liberation of the Wretched of the Third World from spiritual-socio-politico-economic colonialism, imperi- alism, and neo-colonialism. As a radical call for a

__________



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


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, because 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


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


William Wille, private interview, Kampala, Uganda,2

January 22, 1973.

78

African Theology, as it now begins to be called, is increasingly 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 detailed 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 theologians using African thought forms. . . . Thus we may think of different kinds of theologies, e.g. Christian Theology, Islamic Theology, Old Testament Theology, Hindu Theology, African Theology, etc. Consequently when we talk about "African Theology" we should mean the interpretation of the pre-Christian and pre-Moslem African people's experience of God.2

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 experience 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 concepts of traditional religion and culture, may one day be written. . . . The phrase implies in its popular usage an attempt to amalgamate elements of Christian and elements of traditional belief.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

____________


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

____________



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 nineteenth 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 exclusively to a linear three dimensional Concept of Time. From the Akamba (or African) side we have seen that a two dimensional concept of Time is equally valid; and that many of the traditional concepts and religious practices are governed by that twofold dimension. What then becomes of Christian Eschatology?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:

_____________


91 But it is a selective investigation in that it focuses upon the Akamba people on the one hand, and certain aspects of New Testament Eschatology on the other hand. This makes it possible for us to examine the situation in some depth. Where relevant, reference is made to other African societies by way of comparison in order to draw some conclusions which 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, otherwise 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

____________


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 moment 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

____________


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 according 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 dimension 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 mentioned in the previous section, in his transcendent aspect God is thought to be creative and "good." But in his immanent aspect, he is considered "bad" and "dangerous." People think of him anthropomorphically, believing that as Adro he comes into direct contact with his creatures on earth, and lives temporarily in the rivers, large trees, thickets and mountains.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 occasions. 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 beyond two years. He finds the traditional western theological 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 understanding of Christian eschatology by Africans, but the excessive overlay of western cultural interpretations of the Scripture to which Africans have been required to subscribe that have provided the major road blocks to the proper understanding of Christian eschatology 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 symbol, 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 according to one's relationship with Christ. . . . The eschatological linear concept of Time. The symbol must be timeless if it is to be effective and to make sense in Christian evangelism and living.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:

___________


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 eschatological 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 understanding.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 regarded as a permanent punishment, but as a means of purification . . . Both of these Fathers were averse to the doctrine of a millennium, and Origen had a tendency to spiritualize the resurrection.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.

__________


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 individual or community lives, it is making a deeply eschatological 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 theologically 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 apostolic 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 escape 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.

____________


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 sorrow—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.


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 developing (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 experience, flooding mankind and the cosmos with the dimension of the present, in the presence of God, clothing them with immortality, incorruptibility, unchangeable- ness and lifeness. It is resurrection into a consciousness 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 presence 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 understanding of the phenomenon and the social implications of religion in general and religion in Africa in particular. This involves more specifically the fields of history and phenomenology of religions, theology and philosophy, aiming at an interpretation [emphasis mine] and understanding of African Traditional Religion, 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 customs and taboos, the use of specially "holy" names in prayer to God and the peculiar form of alphabet and certain instructions which the founder, Dr. Oshitelu, claimed were transmitted to him in dreams. . . . Turner would not even pronounce anathema on Dr. Oshitelu for adding wife to wife and gives greater credit to the church of the Lord than to the "orthodox" Churches for its Christian but pragmatic policy on polygamy.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 legitimate institution that should be planted in all climes and in all societies would perceive their myopia, overcome their inhibitions and recognize in the Church of the Lord (perhaps in other African Churches as well), a legitimate institution through which the Lord is fulfilling His purpose in Africa.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 discourse of the day and with a tone of conviction of the folly of idol worship related parts which referred to the superstition of their parents." This kind of approach was directed at more than effecting changes in the religious 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.



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 observance 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 almighty 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 contact 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:

___________


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 fellowship 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 perfectly.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

___________


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 decision. Even on the biological level life is not like a pool but like a tree. It does not move towards unity but away from it and the creatures grow further apart as they increase in perfection. Good, as it ripens becomes continually more different not only from evil but from other good.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 farthest from the living God. Surely we must insist that the "light that lightens every man" shines not only, perhaps not even chiefly, in man's religion; rather we may see it shining in the ordinary fidelities of home, business and national life.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 nationalism 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 apprehended according to the degree of their spiritual perception, expressing their knowledge of Him, if not as trained philosophers or educated theologians certainly as those who have had some practical experience of Him.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 proverbs 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.


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 justified.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 veneration" 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 different nature from ourselves, and accompanied by distinct attributes, and those of the highest order." It is evident that natural revelation was not meant to give man the clear understanding of the 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 impersonal 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 several years ago, their Supreme Being, Jok, is "regarded

_________

Geoffrey Parrinder, Religion in an African City1



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 societies 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 revelation of God is restricted to any particular race or creed, or whether indeed by divers portions and in divers manners God has spoken from the very beginning to every heart of all the peoples of the earth—all the peoples whom He has made and set in their places on the face of the earth—in the way which each understands; whether all religions in which God is not a mere abstraction but a personal, present, living, active and acting, succouring Reality are not each in its own way a consequence of the divine activity of the loving God who is seeking man, and of man's responsive soul reaching out (however feebly and 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

__________


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 beginning, in duties connected with the earth and its fullness. Thus, they are the ministers of Olodumare, looking after the affairs of His universe and acting as intermediaries between Him and the world of men. To each of them is assigned a department over which he is ruler and governor.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 collection, 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 declare 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 identify this "unknown god" of the altar inscription with the God whom he proclaimed. Rather, he announced that since they acknowledged their ignorance of the divine nature, he would tell them the 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 projects 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 threefold 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 nature (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 nature that God used other means. On occasion God in ages past has spoken through prophets, visions, dreams, and phenomenal appearances. ... No longer did man need to reason from evidence of purpose, design, wisdom, and words which men speak and write. . . . Most important is the revelation in the written Word of a divine plan of salvation by grace. God's own Son, who in Himself is a revelation of God both in His person and works, provided a salvation for all who will put their trust in Him.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 special; still less to borrow from it our weapons for combating the other; it lies much more in this, that we suffer ourselves to be roused by its voice to the 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 proportion as the general revelation has given us a deeper impression of the majesty and glory of God, and agrees with it in a more surprising manner on cardinal points.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 religious value of idols is found in the Bible. Neither is idol worship ever accepted as an indirect worship of the true God who is the being and living reality behind idolatry.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________


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 fellowship--and significantly these conferences became a main current flowing into Edinburgh, 1910. The procedure they evolved through the years became normative for Edinburgh, 1910, and for most subsequent ecumenical conferences.2

_______



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 ceremony, but that will not be enough. We black people must step in with our myrrh of child-like faith . . . If you take our child-likeness, our love for God, our belief in humanity, our belief in God, and our love for you, whether you hate us or not, then the gifts will be complete. . . . 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 contribution 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, however, 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 instrument of the church proclaiming unity, and common witness. 1

The AACC, like the World Council of Churches, has

the minimal doctrinal basis for membership. It reads:

The All Africa Conference of Churches is a fellowship of

Churches which confess the Lord Jesus Christ as God and only Saviour according to the Scriptures and therefore, seek to fulfil together their common calling to the glory of the one God, Father, Son and Holy Spirit.2

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 programme 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 ecumenical 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 theology 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 infallible, then we can be sure of nothing. The other doctrines of Christianity will then one by one go by the board. The fortunes of Christianity stand or fall with an infallible Bible. Attempts to evade this conclusion can only lead to self-deception.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 interpretation 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 divine will at the time they were written. . . . Second, these present-day experiences and quests now concern the ecumenical mind to so high a degree that even a witness of the Bible (when it is still consulted) is understood within the framework of current political, social, cultural, religious, or psychological problems. . . . Scripture, therefore, was not allowed to play its majestic role in Bangkok.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 violence that is both within and without. Liberation is the cross of self-emptying, suffering and non-violent love which moves one to faith and to a deeper humanity. Deeper even than any repossession of the land by the people is the renewal of their humanity in a struggle 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, popular 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 ecumenical 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 experience can be called "salvation." Accordingly, any participation 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 syncretism (as, for example, Colin Williams, dean of Yale Divinity School, who said that what the Buddhist believes in his situation is as good for him as what he himself--Williams, believes in his own situation). In addition, the main-line churches have been invaded by a neo-universalism. According to this view, all men are already in Christ; they need only to be informed of their salvation.

Syncretism and universalism are deadly foes of missionary outreach, and also of spiritual vitality.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, abundant 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 consultation 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

________



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 battle against syncretism and religious relativism. And for the same reason—namely, that they are again in intimate contact with multitudes of non-Christian peers who believe that many paths lead to the top of the mountain. The concept of the cosmic Christ, some maintain, is a way out of the arrogance which stains the Christian when he proclaims Jesus Christ as the only Way to the Father. Other Christians believe that the concept of a "cosmic Christ operating through many religions" sacrifices truth, for if there are, in fact, many revelations, then each voices approximation of the truth. . . .

As hundreds of Christian and non-Christian denominations spring into being across Africa, Asia, and other lands of earth, some will inevitably hold biblical and 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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