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The Biblical Basis for Present Trends in African Theology

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The Biblical Basis for Present Trends in African Theology The Biblical Basis for Present Trends in African Theology John Mhifi n the last ten years or so, it has become fashionable to African theology is at present very much on the increase. It would I talk about "African theology," "African Christian the­ be extremely valuable to have a bibliography of this literature, ology," "Christian African theology," "Theologia Africana," etc.; so that scholars and students could find their way.! the market is now flooded with articles that try to define these We shall now look at a number of areas in which the Bible terms. Some people are even afraid that any of these terms con­ is the basis of theological reflection for African Christians. notes a pollution or syncretism of theology (as they understand it in the western traditions of the church). Others question Biblical Theology, History, and Religion whether Africans are capable of producing anything that could be termed "theology." Still others think that ready-made theology We can discern some emerging trends from recent and contem­ has to be imported to Africa and simply "indigenized there." plated publications. In 1968 Professor Kwesi Dickson, one of Af­ I have no wish to enter into a debate with any of these positions. rica's leading biblical scholars, published the first of several vol­ I will use the term"African theology" in this paper, without umes entitled The History and Religion of Israel," which, though apology or embarrassment, to mean theological reflection and intended primarily for school use, are based on sound scriptural expression by African Christians. scholarship. These writings arise from Dickson's conviction that The Bible has been translated in part or in full into nearly "it would be inexcusable to fail to give biblical teaching pride six hundred African languages1 and has become the basis of Af­ of place in this quest" for African theology.5 rican Christianity, even though the literacy rate ranges from about Professor Harry Sawyerr published in the same year his Cre­ 7 percent to 85 percent of the population in African countries. ative Evangelism, which is also biblically grounded." Sawyerr pleads It may seem to be a contradiction that while African Christianity for what he calls "sound doctrinal teaching" and liturgy in the is biblically grounded, many of the 185 million Christians on "new encounter" of the Gospel with Africa. In its approach the our continent today cannot read. The Bible is a closed book book is very traditional and Anglican both in "doctrine" and for those who cannot read it: they only hear it read or recited "liturgy." Sawyerr has maintained his biblical emphasis, dealing to them; nevertheless, through the translation and increasing use with such themes as Paul's missionary work, sacrifice and worship, of the Scriptures the biblical world has been integrated with sin and forgiveness, salvation and God.? that of the traditional African world at all levels. The Bible is Biblical Revelation and African Beliefs, edited by Dickson and distributed extremely widely throughout what we may call P. Ellingworth, was first published in 1969.8 The title expresses "Christian Africa," i.e., the southern two-thirds of the continent the importance African theologians intended to attach to biblical and Madagascar.s Its potential and actual influence in shaping scholarship when they met in Ibadan, Nigeria, in January 1966, African theology and Christianity is tremendous. where the papers for this book were read. However, the contents There are three main areas of African theology today: written of the book have very little biblical material, except for one theology, oral theology, and symbolic theology. Written African essay on eschatology. theology is the privilege of a few Christians who have had con­ My own New Testament Eschatology in an African Background siderable education and who generally articulate their theological appeared in 1971, focusing on the question of eschatology and reflection in articles and (so far few) books, mostly in English, relating New Testament insights with African concepts." On this French, German, or another European languages. Oral theology same theme I have also published shorter articles.'? is produced in the fields, by the masses, through song, sermon, The late Dr. Byang Kato's Theological Pitfalls in Africa ap­ teaching, prayer, conversation, etc. It is theology in the open peared in 1975.11 It is replete with scriptural references and is air, often unrecorded, often heard only by small groups, and intended to "guard against the destructive effect of heretical generally lost to libraries and seminaries. Symbolic theology is ideas," as Dr. Billy Graham tells us in the Foreword (p. 5). Kato expressed through art, sculpture, drama, symbols, rituals, dance, intended that "the primary purpose of this book is to sound colors, numbers, etc. an alarm and warn Christians on both sides of the argument My paper will confine itself to written theology. Since about concerning the dangers of universalism" (p. 16). He felt that "the 1960, a considerable literature, mainly articles, has built up. In stage is well set for universalism in Africa" (p. 11) and went preparation for this paper I was able to draw upon some three on to list the "ten significant factors ( ... ) encouraging and hundred such articles and books by African theologians, most fostering these trends." The author launched a most bitter attack of which were published in the last five years or so. Written on myself (pp. 56ff. et passim), Professor E. B. Idowu (pp. 96ff. et passim), and ecumenism (pp.129ff.). At the end he proposed ten points on how to safeguard what he called "biblical Chris­ tianity in Africa" (pp. 181ff.). Dr. Kate's passionate attack on fellow theologians and the ecumenical movement arose partly out of insufficient understand­ John Mbiti, an Anglican clergyman from Kenya, serves on the staff of the ing on his part. I had the opportunity of discussing with him Ecumenical Institute, Bossey/ Celigny, Switzerland. This essay first appeared in African Theology En Route, edited by Kofi Appiah-Kubi and Sergio Torres some of the issues, on December 9, 1975. At the end he apologized (Maryknoll, N. Y:: Orbis Books, 1979), and is reprinted with permission. to me for having unjustifiably attacked me and promised to re­ Copyright @ 1979 John S. Mbiti. write and change the relevant parts of his book. Ten: days later, July,1980 119 on December 19, 1975, Dr. Kato drowned on the shores of the trends. No doubt there are many publications circulating locally Indian Ocean in Kenya. I learned a year later that before his that are not widely known. tragic death Dr. Kato had actually written the parts he promised In 1966 (now) Bishop E. Mshana published Fidia ya Wengi: to revise, and the publisher of the book undertook to incorporate Marko no Injili Yake, a Swahili commentary on the Gospel of them into subsequent printings of the book. I give this personal Mark.P Other recent publications include Studies in Second Co­ note about Dr. Kato as an indication that he had no malicious rinthians 1-6 by asad Imasogie'" and The Epistle to the Ephesians intention in this book; he apologized to me and in the same by S. T. Ola Akande.F spirit I am sure he would have made personal apologies to those There have been many Bible studies given at various gath­ others whom he had attacked. His death was certainly a major erings of Christians, a few of which are summarized in published loss for African theology ... and may God rest his soul in peace. forms. For example, at the inauguration of the All Africa Con­ Other biblical publications by African scholars have begun ference of Churches (AACC) in Kampala in 1963, Bible studies were given on "Freedom and Unity in Christ."18 These addressed themselves to several themes, including freedom, unity, the Body and the Trinity, worship, ethics, politics, and social relationships. Professor Jacques Ngally published "Bible Studies from an African Announcing Perspective" in the AACC Bulletin of January-February 1975;19 here he presented what the AACC Theology Department prepared The joint annual meeting of the Eastern Fellowship of Pro­ for the Fifth Assembly of the World Council of Churches in fessors of Missions and the Eastern Section of the American Nairobi in November-December 1975. These all too brief studies Society of Missiology will be held November 7-8, 1980, covered "the revelation of the Son of God" as "Christ crucified" at the Maryknoll Mission Institute in Maryknoll, New York. and Jesus' mission to "liberate" and "unite." In another article, "[esus Christ and Liberation in Africa: a Bible Study," Professor Ngally gave further meditations on Jesus and liberation from disease, hunger, wealth, tyrants, legalism, tribalism, and racism.s? I understand that Edward Fashole-Luke is attempting to pro­ to come out through the Daystar Press in Ibadan. Modupe duce an African commentary (or series of commentaries) on the Oduyoye (manager of Daystar Press) published When Kings Ruled Bible. At this moment I have no up-to-date information about and Prophets Spoke in Israel (1977), which deals with the biblical this grand (but not new) idea. account "from the call of Samuel to the fall of Samaria." This In the devotional field we have Bolaji Idowu, Job: A Medi­ is a valuable book for schools by one of Africa's leading linguists. tation on the Problem of Suffering;21 Zecharias Fomum, Gods Love Other current books from the same press include: Essentials of and Forgiveness;22 and J. S. Mbiti, The Voice of Nine Bible Trees. 23 Bible Knowledge by S. L. Fawole; The People of the Book by M. Oduyoye (dealing with the life and religion of the Jewish people The Bible and African Preaching before and after the Babylonian Exile); Old Testament History and Religion by Daniel Wambutda (dealing with the period from I have mentioned IIoral theology" as a major concern in African the establishment of the monarchy to the fall of the northern theological process.
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