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. The Bible is the basis of African preaching, kingdom); Cry Justice: Conversations with Old Testament Prophets as we can all testify from our own experiences. However, we by Bishop F. O. Segun; and The Secret School of Jesus by J. A. have extremely little documentation on how and to what extent Ajibola. (Other titles are cited below.) These publications give the Bible is used in preaching. There are a few indications, but greater weight to the Old Testament than to the New, and their these come only from overseas scholars and not from African immediate readership is mostly school, college, and seminary stu­ theologians. dents. African Christians have much interest in Old Testament Dr. Harold Turner studied the uses of the Bible by the Church accounts of Jewish cultural, religious, and political life, and these of the Lord (Aladura), the results of which he published in Profile books are certainly very helpful in increasing our understanding through Preaching (London: Edinburgh House Press, 1965). This of the Bible. is a very revealing study, though out of one case we cannot There are some important developments in the area of Chris­ formulate conclusions for the whole of Africa. Turner's inves­ tology, as summarized in a paper by Kofi Appiah-Kubi at the tigations showed "that both independent and older African first consultation of African and Asian theologians, held at the churches ... all make greater use of James than of most other Ecumenical Institute, Bossey, Switzerland, in June 1976. He in­ parts of the New Testament," and the Aladura church "made cisively observed that the concepts of Christology of traditional use of the whole Bible in its preaching." He also observed that African Christians are practical, dynamic, living, and based on "many portions of the Scriptures that we tend to pass over or real life experience. Their concepts of Christology, he says, revolve ignore are taken seriously by African Christians."24 around genealogy and the rites of passage-birth, baptism, Eu­ Horst Biirkle has made important observations: that for the charist, and death. Such titles as Mediator, Redeemer, Savior, African preacher, "the persons and events of both Testaments Liberator, and Healer are pregnant with meaning for these in­ are always near to the preacher and his congregation, as if they digenous African Christians.P were part of their own time"; that "the attempt to reproduce There are also short Christological studies by Gabriel biblical history through illustrations drawn frqm local, African

Setiloane-" and myself.P John Pobee has a forthcoming book scenes is a common practice"; and that IIthe African preacher on Christology. Since he is a .New Testament scholar, we can confronts us with the relevance of the symbol."25 expect a scriptural basis for this work. Another expatriate investigator of African preaching, R. Albrecht, observed that among the Haya Christians (Tanzania), Commentaries and Devotional Literature "sin" occupied 21 percent of the sermons. Other topics included God's work of creation (10 percent), various attributes of God Commentaries and devotional literature form another vast field, (10 percent), God's love and grace (15 percent), and God's presence and we can touch on it only briefly to indicate some emerging through "new means" (18 percent).26

120 Occasional Bulletin "Those Who Weep Shall Rejoice" (Luke 7:12-15) by South African artist Azariah Mbath«. Reprinted from Theo Sundermeier: SUDAFRIKANISCHE PASSION. LINOLSCHNITIE VON AZARIAH MBATHA. Copyright @ 1977 by Luther- Verlag, Bielefeld, andAussaat Verlag, Wuppertal. Used by permission.

My own limited investigation of African sermons clearly in­ ginning to examine this concept. The tendency is to look at both dicates that the whole Bible is used and that links are frequently the scriptural basis for- salvation and African concepts relating made between the biblical world and African heritage as well to it. Contributions have come from, among others, Professor as contemporary life. The Christian hymns strongly reflect biblical Sawyerr.s? Dr. K. Enang, who relates salvation to community.P knowledge and teaching; theological views are also expressed O. Bimwenyi, who relates the discussion to the departed as well,39 through song and dance. and J. S. Mbiti, who discusses the meaning of "Our Savior"

But a great deal remains to be done by African scholars and 1/salvation" in African contexts.s? regarding the Bible in African preaching, hymnology1 liturgics, The Christian approach to health and the practice of healing and the arts. are beginning to receive serious attention from scholars, although for a long time healing has been fully integrated into the life The Bible and African Theology in General of many Independent churches. Although it was overwhelmingly dominated by expatriates, the "Upumulo Consultation on the There are many other areas of theological reflection in which Healing Ministry of the Church'" in September 1967 was a major the Bible is taken as the basis. We can mention a few examples. recognition of African interest in the Christian dimension of In the field of ethics, we have the article of Bishop Manas health and healing.U Kofi Appiah-Kubi has, more recently, begun Buthelezi, "Theological Grounds for an Ethic of Hope," in which to do serious research in this area and we await his findings. 42 he examines the important element of hope in the Gospel, dem­ The theology of Christian healing lends itself readily to scriptural onstrating that "the Christian ethic is essentially an ethic of basis. hope."27 Others who have written on Christian ethics include The theme of liberation has become very popular among Af­ B. Buj028 and N. Tese,29 both relating African morality to the rican theologians, especially in Southern Africa and in the All Christian faith. E. C. O. Ilogu has written on Christian ethics Africa Conference of Churches. One must, however, point out in the Nigerian contextr'? Bishop J. Kibira on grace and law that even though there is much biblical basis for this theme, in the pastoral contextr'! O. U. Kalu on ethical questions of African discussion of liberation has so far continued without development-" and on corruption in African countries.P or with only a few scriptural references.P This neglect in Africa The question of sin is also receiving attention, viewed partly of the biblical backing of the theology of liberation is a very from biblical and partly from African perspectives and back­ alarming omission that calls urgently for correction; otherwise ground. We mention the articles of Harry Sawyerr on sin,34 Harriet that branch of African theology will lose its credibility. Sibisi Ngubane on "purity,"35 and S. Mbonyinkebe -on sin in Another growing discussion is on the relation between church central Africa." and state in the African setting. The urgency of this debate has The theme of salvation has, through evangelism, been made intensified in recent years, as the first generation of independent almost synonymous with the Gospel. African theologians are be- African political leadership began to give way to another and

July, 1980 121 sometimes more militant (if not military) leadership. The latter cultural-religious background may be close to the biblical world, sometimes feels threatened by other sources of power, of which we have to guard against references like lithe hitherto unwritten the church is or could be one. There is a growing amount of 'African Old Testament' "52 or sentiments that see a final rev­ literature, with contributions by Africans like Bishop Desmond elation of God in the African religious heritage.P Tutu on the question of church and nation.v' Bishop Eliewaha Equally serious is the tendency for some theological debates Mshana on nationalism.P Bishop Henry Okullu on church and to be propagated without full or clear biblical grounding. We politics.t" Bishop C. Mwoleka on his support for "Ujamaa" so­ have already cited the case of the theology of liberation. To cialism in Tanzania.V Zaire's bishops' wrestling with the church this we could add the "moratorium" debate; the plea made by and authenticity.:" etc. Some of the discussion has sound biblical Father Charles Nyamiti for the "adaptation" and "application" basis, but some makes no direct reference to biblical insights. of (primarily western) theology to make it African theology or We have to recognize the value and use of the Bible in "the basis" for it;54 the "Ujamaa theology" based on "African the formation and identify of many African Independent churches. socialism," advocated by theological student C. Lymo;55 so-called Their founders have used the Bible as justification and inspiration; "relevant theology" being propagated in South Africa, which is the beliefs of these churches are normally formulated on a biblical primarily a ready-made European theology turned into a con­ basis; they use the Bible for the legitimation of their existence sumption commodity for Africans.'" and various discussions of and identity; and its is often the Bible that gives them the basis the relationship between the Christian faith and African religious for establishing close ties with the African traditional world.t? heritage. In these areas, biblical grounding has been either weak Here, then, we see practical theology arising out of the use of or lacking altogether. the Scriptures in African Christianity and sustaining a continent­ Some of us are getting tired of seeing all sorts of articles wide movement that has been labeled "renewal" and "African and references under the big banner: AFRICAN THEOLOGY Reformation." (or some similar wording). The substance of these articles often There is a vast field of theology in relation to African religions. turns out to be advice on how African theology should be done, Literature by Africans is mushrooming on the relationship be­ where it should be done, who should do it, what it should say, tween Christian faith and the African religious heritage. This ad infinitum. Some of these self-made theological advisers, area deserves a separate full treatment. Trained African theo­ whether they be African or foreign, have little or nothing to logians-in theological seminaries and departments of religious produce beyond their generous advice; and others want to play studies-pastors in the villages, and the vast number of ordinary the role of theological engineers who meticulously sabotage spon­ African Christians are all showing great interest in this topic taneous theological output by African Christians. in one way or another. A few feel that African religiosity is Theology is not produced by advice alone, and those who demonic and should not be allowed to enter the life of the Chris­ have enough advice to give about it should first use their advice tians or the church. Some regard African religion as having pre­ for themselves; let them produce theological works and let these pared the ground for the ready and rapid acceptance of the Chris­ works speak for themselves. I say this to both African and over­ tian faith. Some wish to revive and retain African religion in seas Christians. We are tired of being advised. Let the Bible place of any other religion. The majority are at the practical be our human adviser and the Holy Spirit our Divine Adviser. and pastoral levels where Christians live with the realities of African theology is being produced, and it will continue to be both the Christian faith and their traditional religiosity. I have produced, irrespective of what may be done to muffle it. We not yet seen a serious and exhaustive academic work done on must move with the times and get on with the work of the­ this relationship between the Christian faith and African tra­ ologizing. After all, we have all the tools and sources necessary ditional religiosity. There are innumerable articles and reports for the fulfillment of this task. Like the African proverb that and consultations; and there are books and articles by African says that "the eyes of the frog do not stop the giraffe from scholars on African religion itself-many of which are valuable drinking water in the pond," neither the critical, skeptical, nor and relevant. But the theological examination of this interreligious advice-filled eyes of others should prevent creative theologians relationship has yet to be done. It is to be hoped that the Scriptures from engaging in theological output. will play their full role in that exposition. So far there is little I discern remarkable signs in the development of African use of the Bible in the debate.50 theology. In this development the Bible is playing a crucial role, even if not in every case. African Christianity has the Bible at Concluding Remarks its forefront, and the Bible is shaping much of its development both explicitly and implicitly. Oral theology, which is largely My topic is open-ended: there is no real conclusion to it since a prerequisit to written theology, is also strongly grounded on it addresses itself to an ongoing process of African theological the Scriptures. As long as African theology keeps close to the work. That the Bible is playing a major role in African theology Scriptures, it will remain relevant to the life of the church in there is no doubt, as we have attempted to illustrate in this Africa and it will have lasting links with the theology of the paper. It exerts greater impact on oral theology than is apparent church universal. African theologians must give even more at­ in the extremely limited published material. Any viable theology tention to the Bible than is sometimes the case. As long as we must and should have a biblical basis, and African theology has keep the Bible close to our minds and our hearts, our theology begun to develop on this foundation. Edward Fashole-Luke is will be viable, relevant, and of lasting service to the church and right in reminding us that lithe Bible is the basic and primary glory to the Lord to whom be honor, dominion, and power unto source for the development of African Christian theologies."51 the ages of ages. Amen. Nothing can substitute for the Bible. However much African

122 Occasional Bulletin Notes

1. Information available at the time indicated that by mid-1972 the 19. J. Ngally, "Bible Studies from an African Perspective," in AACC Gospels were translated into 561 African languages, the New Bulletin (Nairobi) 8, no. 1 (January-February 1975): 33....36. Testament into 310, and the whole Bible into 138. See D. B. Barrett 20. J. Ngally, "Jesus Christ and Liberation: a Bible Study," in Ecumenical et al., "Frontier Situations for Evangelism in Africa, 1972," in The Review 27, no. 3 (July 1975): 213....19. Gospel and Frontier Peoples, ed. R. Pierce Beaver (Pasadena, Calif.; 21. E. B. Idowu, Job-A Meditation on the Problem of Suffering (Ibadan: William Carey Library, 1973), pp. 233....310. Daystar Press, 1977). 2. The United Bible Societies reported that in 1975 they distributed a 22. Z. Fomum, God's Love and Forgiveness (Ibadan: Daystar Press, 1978). total of 14,371,000 Bibles, Testaments, and other portions of the 23. J. S. Mbiti, The Voice of Nine Bible Trees (Kampala: Church of Scriptures in Africa. This was slightly more than what they Uganda Press, 1973). distrubuted in the whole of Europe (East and West), namely, 24. H. Turner, "The Contribution of Studies on Religion in Africa to 13,785,000. These figures do not include distribution through other Western Religious Studies," in Glaswell and Fashole-Luke, eds., New agents. See Bulletin: United Bible Societies, World Annual Report 1975, Testament Christianity, pp. 168--78. nos. 102/103, First and Second Quarter 1976. An interesting but brief 25. H. Burkle, "Patterns of Sermons from Various Parts of Africa," in D. article, "How the Bible is Used in Africa," by J. M. Mobogori, B. Barrett, ed., African Initiatives, pp. 222-31. appears in African Challenge: Major Issues in African Christianity," ed. 26. R. Albrecht, "Profile through Presence: God in Contemporary Haya K. Y. Best (Nairobi: Transafrica Publishers, 1975), pp. 111-18. Sermons," in Africa Theological Journal (Makumira, Usa River, 3. There is a general and valuable bibliography, though overwhelmed Tanzania), no. 4 (August 1971): 40-55. by expatriate and overseas authors: Christianity in Tropical Africa: A 27. M. Buthelezi, "Theological Grounds for an Ethic of Hope," in Black Selective Annotated Bibliography, by P. E. Ofori (Nendeln, Theology: the South African Voice, ed. B. Moore (London: Hurst, 1973), Liechtenstein: KTO Press, 1977). pp. 147-56; the same essay is in A New Look at Christianity in Africa 4. K. A. Dickson, The History and Religion of Israel (London: Darton, (Geneva: WSCF Books, 1972), pp. 72-80. Longman and Todd, 1968). Also in the New Testament field, The 28. B. Bujo, Morale africaine et foi chretienne (Kinshasa: Editions de la Story of the Early Church as Found in the Acts of the Apostles (London: Faculte de Theologie Catholique, 1976). Darton, Longman and Todd, 1976). 29. N. Tese, Munga ethique en un millieu africain. Gentilisme et 5. K. A. Dickson, "Towards a Theologia Africana," in New Testament christianisme (Ingenbohl, Switzerland: Impr. du Pere Theodse, 1975). Christianity for Africa and the World, ed. M. E. Glaswell and E. W. 30. E. C. O. Ilogu, "Christian Ethics in Nigeria's Non-Christian Society," Fashole-Luke, in honor of Harry Sawyerr (London: SPCK, 1974), pp. in West African Religion (Nsukka), no. 9 (1971): 28--35. The ideas are 198.-208. further taken up and developed in his book Christianity and Ibo 6. H. Sawyerr, Creative Evangelism: Towards a New Encounter with Africa Culture (Leiden: Brill, 1974), pp. 118-69. (London: Lutterworth, 1968). 31. J. Kibira, "Law and Grace in Pastoral Practice," in Credo (Durban) 18, 7. See further details of H. Sawyerr's writings in Glaswell and Fashole­ no. 2 (1971): 22-38. Luke, eds. New Testament Christianity, pp. xii-xxiii. 32. O. U. Kalu, "Theological Ethics and Development in an African 8. K. A. Dickson and P. Ellingworth, eds., Biblical Revelation and African Context," Missiology 4, no. 4 (1976): 455-63. Beliefs (London: Lutterworth, and Maryknoll, N.Y.: Orbis, 1969). The 33. For an example, though not theological, L. Bolaji, Anatomy of French edition, Pour une theologie africaine (Yaounde: Ed. CLE, 1969), Corruption in Nigeria (Ibadan: Daystar, 1970). contains summaries of the discussions at the Consultation, which the 34. H. Sawyerr, "Sin and Forgiveness in Africa," in Frontier (London) 7, English does not have. no. 1 (Spring 1964): 60-63. 9. J. S. Mbiti, New Testament Eschatology in an African Background 35. H. S. Ngubane, "Some Notions of 'Purity' and 'Impurity' among the (London: Oxford Univ. Press, 1971). Zulu," in Africa (London) 46, no. 3 (1976): 274-84. 10. J. S. Mbiti, "New Testament Eschatology and the Akamba of 36. S. Mbonyinkebe, "Breves reflexions sur la conception traditionelle du Kenya," in D. B. Barrett, ed., African Initiatives in Religion (Nairobi: peche en Afrique centrale," in Cahiers des Religions Africaines East African Publishing House, 1971), pp. 17-28; "Eschatology," in (Kinshasa) 8, no. 16 (1974): 155-65. Dickson and Ellingworth, eds., Biblical Revelation and African Beliefs, 37. H. Sawyerr, "Salvation Viewed from the African Situation," in pp. 151-84; "Eschatologie und [enseitsglaube," in Theologie und Kirche Presence (Nairobi) 5, no. 3 (1972): 16--23. in Africa, ed. H. Burkle (Stuttgart: Evang. Verlagswerk, 1968), pp. 38. K. Enang, "Community and Salvation in the Nigerian Independent 211-33. Churches," in Zeitschrift jUr Missionstoissenschaft und 11. B. Kato, Theological Pitfalls in Africa (Kisumu, Kenya: Evangel Religionstoissenschaft 60, no. 4 (1976): 276--91. Publishing House, 1975). 39. O. Bimwenyi, "Le probleme du salut de nos ancetres ou le role 12. K. Appiah-Kubi, "Jesus Christ: Some Christological Aspects from salvifique des religions negro-africaines: le Christ-pole d'attraction de African Perspectives," in the Consultation report, African and Asian toutes choses," in Revue du Clerge Africain (Mayidi, Zaire) 25 (1970): Contributions to Contemporary Theology, ed. J. S. Mbiti (Bossey: 134-50. Ecumenical Institute, 1977), pp. 51-65. 40. J. S. Mbiti, "Some African Concepts of Christology," and "Some 13. G. M. Setiloane, "Confessing Christ Today," in Journal of Theology for Reflections on African Experience of Salvation Today," in Living Southern Africa 12 (September 1975): 29-38; see also "Christus heute Faiths and Ultimate Goals: A Continuing Dialogue, ed. S. J. Samartha bekennen: aus der afrikanischen Sicht von Mensch und (Geneva: WCC, 1974, and Maryknoll, N.Y.: Orbis, 1975), pp. 108.-19. Gemeinschaft," in Zeitschrift liir Mission 2, no. 1 (1976): 21-32. 41. The Report of the Umpumulo Consultation on the Healing Ministry of the 14. J. S. Mbiti, "Some African Concepts of Christology," in Christ and Church, Lutheran Theological College, Mapumulo, Natal, September the Younger Churches, ed. G. F. Vicedom (London: SPCK, 1972), pp. 19-27, 1967. 51-62; see also Christ and Spirit, ed. B. Lindars and S. S. Smalley 42. K. Appiah-Kubi, "The Church's Healing Ministry in Africa," (Cambridge: Cambridge Univ. Press, 1973), pp. 397-414. Ecumenical Review 27, no. 3 (July 1975): 230-39. See also A. Sibomana, 15. E. E. Mshana, Fidia ya Wengi, Marko na Injili Yake (Ransom for "Attitude a l'egard de la maladie en Afrique noire," in Monchanin 9, Many: Mark and His Gosepl) (Dodoma: Central Tanganyika Press, no. 4 (1976): 24-29; J. S. Mbiti, "African Traditional Medicine and Its 1966). Relevance for Christian Work," in So Sende Ich Euch, ed. von Otto 16. O. Imasogie, Studies in Second Corinthians 1-6 (Ibadan: Daystar Press, Waack et al. (Stuttgart: Evangel. Missionsverlag, 1973), pp. 310-18; 1977). and V. A. Nwosu, ed., Prayer Houses and Faith Healing (Onitsha, 17. S.T.O. Akande, The Epistle to the Ephesians (Ibadan: Daystar Press, Nigeria: Tabansi Press, 1971). 1978). 43. For example, B. Moore, ed., Black Theology, articles on liberation in 18. Drumbeats from Kampala, United Society for Christian Literature the AACC Bulletin: Lusaka 74; and AACC Bulletin 7, no. 6 (London: Lutterworth Press, 1963), pp. 17-21. (November-December 1974), Focus on Liberation, J. B. Chipenda,

July, 1980 123 "Theology of Liberation," in K. Y. Best, African Challenge, pp. 50-55. and T. F. Stransky (New York: Paulist, and Grand Rapids: Eerdmans, Cf. D.M.B. Tutu, "Black Theology/African Theology-Soul Mates or 1976), pp. 135-50. Antagonists?" The Journal of Religious Thought 32, no. 2 (Fall-Winter 52. J. Milimo, "African Traditional Religion," in A New Look at 1975): 25-33. Christianity in Africa, pp. 9-13. 44. D. M. B. Tutu, "Church and Nation in the Perspective of Black 53. E. W. Fashole-Luke refers to "Dr. Samuel Kibicho of Kenya, who Theology," in Journal of Theology for Southern Africa (Braamfontein), claims that Africans had the full revelation of God before the arrival no. 15 (1976): 5-11. of Christianity" (note 51 above, p. 142). This is in connection with 45. E. E. Mshana, "Nationalism in Africa as a Challenge and Problem," the essay of S. G. Kibicho, "African Traditional Religion and in Africa Theological Journal (Makumira, Usa River, Tanzania), no. 1 Christianity," in A New Look at Christianity in Africa, pp. 14-21. I (February 1968): 21-29; and "Church and State in Independent States personally do not see justification for leveling this accusation against in Africa," in Africa Theological Journal, no. 5. (December 1972): 31­ Kibicho as far as that essay is concerned. 45. 54. C. Nyamiti, African Theology, Its Nature, Problems and Methods 46. J. H. Okullu, Church and Politics in East Africa (Nairobi: Uzima Press, (Kampala: Gaba Publications, 1971); and The Scope of African Theology 1974); and short reports or articles in Target (Nairobi), various issues. (Kampala: Gaba Publications, 1973). He further defends his position 47. C. Mwoleka, "Trinity and Community," in AEER (African in "An African Theology Dependent on Western Counterparts," in Ecclesiastical Review) (Eldoret, Kenya) 17, no. 4 (July 1975): 203-6. AFER 17, no. 4 (May 1975): 141-47. 48. "Declaration de l'Episcopat du Zaire," January 1975, private 55. C. Lymo, "Quest for Relevant African Theology: Towards an Ujamaa circulation. The issues raised are a continuing debate in Zaire. Theology," in AFER 18, no. 3 (June-July 1976): 134-44. The same 49. D. B. Barrett, Schism and Renewal in Africa (Oxford, Nairobi: Oxford sentiment is aired by C. Mwoleka, "Trinity and Community." Univ. Press, 1968), pp. 127-34 et passim. 56. H. J. Becken, ed., Relevant Theology for Africa (Durban: Lutheran 50. The literature on this theme is vast. Publishing House, 1973). Most of the essays in this collection are 51. E. W. Fashole-Luke, "The Quest for African Christian Theologies," contributed by non-Africans, and the whole book is posed in terms Mission Trends No.3: Third World Theologies, ed. G. H. Anderson of imposing western theology upon African theologians.

Toward a Process Theology of Mission

David M Stowe

here is a widely recognized need today for a new theol­ back his spirit to himself, and gather to himself his breath, all flesh T ogy "from below," as some Third World and liberation would perish together, and man would return to dust." Or Jere­ theologians are telling us. To do theology from below is to take the miah 23:23-24, "Am I a God at hand, says the Lord, and not a God predicament and experience of those on the underside of history, afar off? Can a man hide himself in secret places so that I cannot the poor, the oppressed, the forgotten, as the central realities from see him? says the Lord. Do I not fill heaven and earth?" Or Psalm which- theology and mission must start. 139: I am convinced that along with a new theology from below we need a renewed theology "from above." I do not mean "above" Whither shall I go from thy Spirit? in a sociological sense, an upper-class theology alongside an Or whither shall I flee from thy presence? under-class theology. Heaven forbid! Rather, I mean a theology If I ascend to heaven, thou art there! from "above" in the traditional symbolism, of the"above" where If I make my bed in Sheol, thou art there! God is. In other words, I propose a renewed theology of mission If I take the wings of the morning which takes the reality of God as its central organizing principle. and dwell in the uttermost parts of the sea, "Process theology" is primarily a way of affirming that the Even there thy hand shall lead me, world and human experience are literally saturated with God, and and thy right hand shall hold me. a way of trying to understand how that is so and what it means. It is theology done "from above," God-centered. In the high Christologies of the New Testament, process theology The great texts which process theology expounds are those finds the same divine relatedness to all existence. "I am the vine, which declare the universe and our life within it to be permeated you are the branches; he that abides in me, he it is that bears much with divine presence and action. They speak of a world alive with fruit, for apart from me you can do nothing" (John 15:5). "In him creativity and organically knit together in every part by virtue of all things were created, in heaven and on earth, visible and invisi­ the life of God within it. Consider Job 34:14-15, "If he should take ble.... He is before all things, and in him all things hold together" (Colossians 1:16). This biblical emphasis on the saturation of the world with God is linked by process theology with the understandings of the world in modern science and general secular experience. Process DavidM Stowe, Executive Vice President of the United Church Board for WorldMinis­ theology does explicitly what most other theologies do surrepti­ tries, UnitedChurch of Christ, served as headofthe Division of Overseas Ministriesin the tiously or unconsciously. It acknowledges the philosophical world­ National Council of Churches from 1965 to 1970. He is a former missionary in Chinaand taughtfor oneyearat the Near EastSchool of Theology in Beirut, Lebanon. This article view within which it interprets Christian faith. That world-view first appeared in the News Letter of the International Association for Mission Studies has been framed by such philosophers of "process" as William (Leiden, Netherlands), no. 13, December 1978, and is reprinted with permission. James, John Dewey, Charles Hartshorne, and above all Alfred

124 Occasional Bulletin