Wari: Role and Function of in : An Adventist Response

Role and Function of Religion in Africa: An Adventist Response

African Cultures Since religion is such a vital By Gilbert Wari part of a people’s culture, it is important to review some key elements of African cultures that impact the focus of this article. John S. Mbiti, an African scholar in the area of African The African Concept and culture, has rightly of Community observed that “religion permeates The African cultures are com- into all departments of [African] munity-based cultures. The life so fully that it is not easy or group is more important than possible always to isolate it” (Mbiti the individual person in the 1969:1). This statement summa- community for “the interests rizes the role and function of reli- of the community have always gion in Africa very well; however, been put above those of the in- there is a need for elaboration, dividual” (Thomson 2004:38). particularly concerning the shar- This has great meaning for the ing of salvation as it is found in African, for the individual is Christ Jesus and as expressed in never alone. Whenever there is a the Word of God on the African crisis or calamity or any problem continent. This will be the primary or even a situation of great joy, focus of this article after a brief the individual is never left alone. summary of African cultures, The community stands by the worldview, and religion. individual to help and assist, leaving little room for loneliness. Gilbert Wari is the The individual’s problems are the President of West community’s problems. However, Africa Division this type of social structure does of the Seventh- day Adventist not allow for much individual Church. freedom or personal choice. One can see that such a social struc- ture brings about a challenge to the Christian faith which is exer- cised on an individual basis. Published by Digital Commons @ Andrews University, 2009 1 2/2009 15 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 3 The African Worldview no distinction between the sa- cred and the secular (Hiebert The basic assumptions about re- ality which lie behind the beliefs and 1982:43). Adherents of African behavior of a culture are sometimes Traditional Religion (ATR) “see called a world view. Because these the world as alive” (Hiebert assumptions are taken for granted, 1982:43). Spirits and ancestors, they are generally unexamined and for instance, are very active in therefore largely implicit. But they this world; and not being in har- are reinforced by the deepest feel- mony with them can spell doom ings, and anyone who challenges for an individual. This is why them becomes the object of vehe- the first response of a traditional ment attack. (Hiebert 1985:45) African to any calamity is not to Paul Hiebert, Daniel Shaw, do a physical analysis of the situ- and Tite Tiénou consider world- ation, but a spiritual diagnosis of view to be “the most powerful and the spirit powers that have been influential aspect of culture. . . . offended. Conversely, success in It is the most difficult to perceive any endeavor is not attributed and analyze. . . . [It is] almost to a person’s acumen but the irresistible [and] persuasive, special favor of the ancestors or even in the face of contradictory spirit powers. evidence” (Hiebert, Shaw, and Another important aspect of Tiénou 2001:44, 45). African religion is what Cyril C. Perhaps the best way to see Okorocha calls “dynamism or the role and function of religion in power-centeredness” (Okoro- Africa is to look at the comparison cha 1992:169). The effective- Paul Hiebert has made between ness of a religion is determined the worldview of the Western by how much power it makes world and that of Africa. available to its adherents. This The worldview of the West has power is needed not only for an “excluded middle” (Hiebert success in life, but also for pro- 1982:43), while the worldview of tection against hostile forces. Africa does not. Thus the West- The African traditionalist has a ern worldview sees the world disinterested love of the gods. through the eyes of a scientist, When a religious system be- who only deals with the empiri- comes ineffective in terms of its cal world in naturalistic terms. power, it is soon abandoned for Hence, belief in the activities of a more powerful one (Okorocha spirits in this world is consid- 1992:169). ered mere superstition. To the It is worth noticing that what Western mind, “the basis of the is said in this respect concern- world is lifeless matter controlled ing Christians can also be said by impersonal forces” (Hiebert about coming out of an 1982:43). ATR background. While some On the other hand, the Afri- African converts are able to can holistic concept of life makes break completely away from https://digitalcommons.andrews.edu/jams/vol5/iss2/3 2 16 Journal of Adventist Mission Studies Wari: Role and Function of Religion in Africa: An Adventist Response their traditional background, 1991:11). Mbiti mentions five more frequently the adoption of key areas that are included in the new faith produces Chris- this view of life. tians (or Muslims) with a foot in 1. Beliefs. This area includes each of two worlds. They find it the idea of God, the spirits, human difficult to reconcile their sense life, magic, and the hereafter. of belonging to their African 2. Practices. This involves heritage with a Western form of ceremonies and festivals. For in . Former President the African context, religion is Kenneth Kaunda of is expressed in practical terms such said to have given expression to as rituals, sacrifice, ceremonies, this difficulty when he confessed and many other visible manifesta- that he felt within him “a tension tions. Moreover, African Religion created by [the] collision of two functions more on a communal world-views, which I have never basis than on an individual one. completely reconciled” (Parrat “African Religion belongs to the 1996:6). Archbishop Desmond people, [and] no individual can Tutu states the same point stand apart and reject the whole when he speaks of Africans “suf- of his people’s religion. To do so

African Religion functions more on a communal basis than on an individual one.

fering from a form of religious would mean to cut himself off schizophrenia” because of “the from the total life of his people” struggle between their Chris- (Mbiti 1991:11). John Mbiti adds tianity and their African-ness” a very significant statement full (Parrat 1996:6). In this context, of meaning by saying, “Even if syncretism and dual allegiance they [Africans] are converted to become the natural results of another religion like Christianity this phenomenon. or , they do not completely abandon their traditional religion The African Religion immediately; it remains with them In this article, African Re- for several generations and some- ligions and African Religion times centuries” (Mbiti 1991:11). are used interchangeably, and 3. Religious Objects and Plac- refer to African Traditional es. These include all those things Religion(s)—ATR. Therefore, as used to perform religious rites in Mbiti has pointed out so well, specific places, perhaps under a the African religion “affects the tree, on a hill, in a cave, etc. [entire] African way of life” (Mbiti 4. Values. Values and morals Published by Digital Commons @ Andrews University, 2009 3 Journal of Adventist Mission Studies 2/2009 17 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 3 cover topics such as truth, jus- Rethinking and Repackaging tice, right, and wrong. the Adventist Approach to 5. Religious Officials and Sharing the Gospel in Africa Leaders. These are the trained In view of the above, it is no men and women priests, rain- exaggeration that the Seventh- makers, ritual elders, diviners, day Adventist Church, in its etc. (Mbiti 1991:11-13). mission to Africa, as well as most As seen in the above list of ar- other Christian churches on eas covered by ATR, religion does the continent, did not take into not deal only with the cognitive consideration the key elements aspect of human beings; it cov- mentioned above that charac- ers and involves the entire being, terize the African culture and offering a holistic approach to worldview. Most churches have life, and this is also what the reli- not considered the impact of gion of the advocates. This (1) the African concept of com- is what was exemplified in the munity where the individual per- life of the patriarchs (Abraham, son counts less than the group, Isaac, and Jacob/Israel), the (2) the African worldview, and

Religion does not deal only with the cognitive aspect of human beings; it covers and involves the entire being, offering a holistic approach to life.

(Isaiah, Ezekiel, and (3) the fact that African religion Daniel), the Lord Jesus himself, is holistic and covers all aspects and the apostles. of human life on a daily basis. Since the traditional African Because of these key factors, the way of looking at life is holistic, Christian faith is often relegated when Christianity offers mainly to play a dualistic role in the life information and little comfort of African believers for it has only and help with everyday issues answered some of the questions and problems, some Christians the typical African asks. Notice go looking for help and answers how Okorocha expresses this: in the wrong place. Jack Partain, Religious conversion in Africa commenting on this African way is best understood in terms of an of believing, says, “When face to encounter between two systems of face with death or famine or in- salvation, resulting in a movement fertility, many African Christians on the part of the people in the direc- resort to traditional rites and tion of power or mana. . . . Therefore, beliefs” (Partain). a new religious system that does not https://digitalcommons.andrews.edu/jams/vol5/iss2/3 4 18 Journal of Adventist Mission Studies Wari: Role and Function of Religion in Africa: An Adventist Response penetrate into all aspects of life or double quality in living their beliefs, proves itself disinterested in certain holding them divided between their aspects of the people’s life is soon faith in Jesus Christ and custom’s discarded as irrelevant and unhelp- traditional practices. (Healey and ful [useless]. . . . Facts of life are Sybertz 2002:294) thus always viewed holistically and interpreted religiously. . . . Hardly This is also probably the rea- anyone believes that anybody can son why Africa is experiencing make progress in life without some the challenge of dual allegiance. sort of ogwu [power]. . . . In short, This persistent problem on the power and justice, holiness or moral African continent calls for a re- rectitude, go together as far as the thinking and a repackaging of Igbo [in ] and other African the Adventist approach (not the peoples are concerned. (Okorocha 1992:168-171) message) on how to convey the gospel to Africa. I suggest that Perhaps it is due to this real- this be carried out around four ity that Christianity (including principles, namely, (1) holistic Adventism) has not impacted the Christianity, (2) critical contextu- African culture and worldview as alization, (3) biblical and theolog- it should. This perhaps explains ical functional substitutes, and why Christian values did not (4) a balance between formalism easily take root in African societ- and emotionalism. ies, and why social ills such as corruption, dishonesty, injustice, Holistic Christianity witchcraft, and many other prob- When we read the Bible from lems have not disappeared, but Genesis to Revelation, it is clear rather are found in the so called that the Christian faith is holis- Christian communities and even tic. Jesus redeems holistically in Christian churches. though life still continues in this Joseph Healey and Donald sinful world. Moreover, in read- Sybertz, talking about the same ing the Gospels and the Epistles, issue, declare: it is suggested that eternal life starts here on earth. Jesus says, There is an on-going dualism in many African Christians’ religious “Most assuredly, I say to you, he beliefs. They keep one foot in the who hears My word and believes beliefs of their African Traditional in Him who sent Me has everlast- Religion and one foot in Christianity. ing life (John 5:24 NKJV). Jesus . . . Most Africans tend to uphold two adds, faiths—they maintain the Christian faith when life is gay and happy, but Assuredly I say to you, there is hold to the indigenous faith when no one who has left house or broth- the fundamentals of life are at stake. ers or sisters or father or mother . . . Christianity remains for many or wife or children or lands, for My Africans ‘a stranger religion,’ there sake and the gospel’s, who shall not being some part of their very selves receive a hundredfold now in this and lives that stays outside the gos- time—houses and brothers and sis- pel. This is the source of a certain ters and mothers and children and Published by Digital Commons @ Andrews University, 2009 5 Journal of Adventist Mission Studies 2/2009 19 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 3 lands, with persecutions—and in Me.” . . . So it should be with us. the age to come eternal life. (Mark Wherever we are, we should watch 10:29, 30 NJKV) for opportunities of speaking to others of the Saviour. If we follow In view of the fact that the Christ’s example in doing good, African worldview and religion hearts will open to us as they did to are holistic because they cover Him. (White 1944:119) all areas of human life and since this is also what biblical religion Jesus’ method could be sum- teaches as pictured in the life of marized in seven words which the patriarchs and also during can easily be called, Ellen White’s New Testament times, it is ur- seven Cs for successful ministry: gent that Christians also return contact (encounter), conversation to biblical holism in presenting (communication), concern, com- the gospel. If this holism remains passion, care, confidence, and lacking, Pentecostalism will keep conversion. Jesus mingled with on gathering members from people. Whenever he met people other Christian denominations. he engaged in conversation with Pentecostalism is often ATR res- them, raised a concern, showed urrected. Christian churches will compassion or ministered to their either have to give a true holistic needs. In so doing he was able to gospel to the African continent win their confidence. Ultimately or ATR will come back in force those people were ready to accept and retake Christians in pow- and follow him (become disciples) erless churches (see Onongha and be baptized. Jesus’ method 2010:141, 142). Pentecostalism, can be listed as the seven Cs for in spite of many problems and witnessing and evangelism. non-biblical practices, is attract- 1. Meeting with the individual ing millions of people because it or people—contact (encounter) speaks to the daily needs of the 2. Mingling with them—con- people. How much more should versation (communication) Adventists, who have a special 3. Interacting/fellowship- message for this end-time pe- ping—concern riod, present this holistic gospel 4. Comforting/counseling— to the African communities? This compassion holistic approach was Jesus’ 5. Healing—care method that is beautifully de- 6. Preaching/teaching—con- scribed by Ellen G. White when fidence she says, 7. Inviting people to follow him through the ministry of Christ’s method alone will give the gospel and his disciples— true success in reaching the people. conversion. The Savior mingled with men as one These steps are all necessary who desired their good. He showed if the church is to understand the His sympathy for them, ministered to their needs, and won their confi- deep needs and worldview issues dence. Then He bade them, “Follow of Africa in a way that allows it https://digitalcommons.andrews.edu/jams/vol5/iss2/3 6 20 Journal of Adventist Mission Studies Wari: Role and Function of Religion in Africa: An Adventist Response to respond to people in biblical What aspects are neutral? What ways. Too much mission and aspects are opposed to biblical evangelistic work has been done principles? without taking the time to under- The fourth step is the hard- stand the cultural context. When est for most church leaders to people’s questions and deeply felt practice—to let the local people, needs are not met by Christianity under the leadership of the Holy they return to the old ways and Spirit, join in the decision of dual allegiance is the result. what they can do and what they cannot do in the light of their un- Critical Contextualization derstanding of biblical principles Another principle that will and the leading of the Spirit. This help overcome the challenges of is an interactive process where dual allegiance is the practice of local people are often challenged critical contextualization. Criti- by the missionary or church cal contextualization is a four- leader to look at local issues in step process developed by Paul new ways and to see things they Hiebert that begins with a deep had never seen in their culture

What aspects of the practice are in- compatible with principles of the Word? What aspects are neutral? What aspects are opposed to biblical principles?

appreciation for the Word of God. before. When Adventist leaders People who are coming to Christ are unwilling to let local groups must be brought to a position of Christians have an interactive where they are willing to deal part in deciding such issues the biblically with all areas of their church perpetuates a system lives. The second step is to lead that produces weak and depen- the group in looking carefully at dent Christians who can only the cultural item or practice. This accept the rules and practices step involves gathering informa- given them. Those who only live tion about the context and pur- by the rules handed down will pose of the cultural practice. never become a full part of a The third step involves ap- community that reads and dis- plying biblical passages and cerns the principles of God’s principles to the cultural item Word for themselves (Hiebert in question. What aspects of 1985:186-7). the practice are incompatible Critical contextualization with principles of the Word? must be (1) biblically and theo- Published by Digital Commons @ Andrews University, 2009 7 Journal of Adventist Mission Studies 2/2009 21 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 3 logically faithful to the message such a trip can be helpful to of God’s Word, (2) culturally rel- make the land of Jesus more evant to the people’s culture so vivid in one’s memory. One does that they may easily identify with not need to sing with an organ or the gospel message and own it, a piano before one’s music can and (3) spiritually powerful and be approved by heaven. Local true, transforming lives into the instruments are appropriate for likeness of Christ Jesus. The praising God. disciples, after they had been with Jesus for three and a half Biblical and Theological years, were transformed to the Functional Substitutes point that even the leaders in the The idea of functional substi- Sanhedrin were somehow com- tutes also seems helpful in order pelled to admit this fact. “Now to address the issue of dual al- when they [the Sanhedrin] saw legiance. For, as Tippet says, the boldness of Peter and John, If [true] conversion (like any other and perceived that they were major social change) is to be ac- uneducated and untrained men, cepted by a communal group [for they marveled. And they realized instance the West-Central African that they had been with Jesus” believers], some adequate substi- (Acts 4:13). tute or substitutes are essential, Practically speaking, for in- otherwise a cultural void of some stance, one does not need to kind will most certainly emerge due preach in a Western suit in hot, to the felt but unmet needs. (Tippett humid or Central 1987:185) Africa to have the boldness of However, the substitution Peter and John to preach the should always be biblically and gospel with power and author- theologically sound, otherwise, ity. A decent Agbada or Kente all kinds of misinterpretation cloth or Gandhourah (traditional and misrepresentation can take clothes in West and Central place. That is perhaps what is Africa) would do well in such happening in parts of Africa with an environment. In 1983 I was regards to what Tippett calls na- prevented from performing my tivism (Tippett 1987:185), which duties on the platform on a Sab- in reality is syncretism because bath because I did not have a worldview values have not been suit to wear—not because I did transformed by the Word as not want to wear one, but be- people return to their native ways cause I did not own one. In spite of doing things. Others talk of of anything I said I was denied indigenization, enculturation, the privilege of serving my Lord Africanization, and so forth. that day. One does not need to Functional substitutes replace travel all the way to Jerusalem non-biblical practices or ceremo- to experience the transforming nies with biblically appropriate power of God’s grace, though substitutes. https://digitalcommons.andrews.edu/jams/vol5/iss2/3 8 22 Journal of Adventist Mission Studies Wari: Role and Function of Religion in Africa: An Adventist Response The doctrine of the Holy Spirit they heeded him because he had as- and angels is a very good bibli- tonished them with his sorceries for cal and theological functional a long time. But when they believed substitute for traditional belief Philip as he preached the things concerning the kingdom of God and in ancestors, spirits, and invis- the name of Jesus Christ, both men ible powers (Hiebert 1982:47). and women were baptized. Then Si- One reason why Pentecostal mon himself also believed; and when churches are growing so rapidly he was baptized he continued with is because “they provide some Philip, and was amazed, seeing the forms of Christian answers to miracles and signs which were done. middle level questions” (Hiebert (Acts 8:9-13) 1982:47). For instance, the prac- Power is one of the greatest tice of Pentecostals to share di- challenges to Christianity to- vine revelations that they receive day. Christians (and Adventists by means of dreams and visions in particular, the people of the finds resonance with that aspect Book) must give the world the of African spirituality that seek to Christianity of Christ Jesus, a hear from the world of the spirits” holistic Christianity that has

Christian witnessing and evangelism involve power encounters and power displays whether we like it or not.

that transforming power as well (Hiebert 1982:47). There needs as truth. If Adventists preach to be a substitute that is bet- a powerless message ATR and ter, greater, and more powerful Pentecostalism will make life very than what Africans can receive difficult for the Adventist Church through their traditional religion on the continent of Africa. Chris- or in their social setting, much tian witnessing and evangelism like what Simon the magician/ involve power encounters and sorcerer experienced in Samaria power displays whether we like that caused him to turn to the it or not. true source of power. But there was a certain man Balance Between Formalism called Simon, who previously prac- and Emotionalism ticed sorcery in the city and aston- A balanced attitude with an ished the people of Samaria, claim- adequate biblical worldview will ing that he was someone great, to guard against both a cold legalis- whom they all gave heed, from the tic formalism and a hot fanatical least to the greatest, saying, “This man is the great power of God.” And emotionalism. The first leads to

Published by Digital Commons @ Andrews University, 2009 9 Journal of Adventist Mission Studies 2/2009 23 Journal of Adventist Mission Studies, Vol. 5 [2009], No. 2, Art. 3 presumption, and it is seen more There are moral icebergs in our and more among high class, well churches. There are plenty of for- educated African Christians malists who can make an imposing (Westernized), whereas the latter display, but cannot shine as lights in the world. (White 1947:40) is found among typical supersti- tious (traditional) people who White adds with regard to tend to develop a Pentecostal fanaticism, or Pentecostal-like Christianity. A balance between the two can In every age Satan has sought to impair the efforts of God’s servants produce genuine biblical and by introducing into the church a theological Christians, full of love spirit of fanaticism. Thus it was in and joy, who have experienced Paul’s day, and thus it was in later the power of God in their lives centuries during the time of the and are truly committed to the Reformation. Wycliffe, Luther, and will of God in keeping his com- many others who blessed the world mandments and the entire teach- by their influence and their faith, ing of the Word of God. encountered the wiles by which the

Balance is the safeguard against both formalism and fanaticism, against Western presumption and African su- perstition.

enemy seeks to lead into fanaticism Adventists have been warned overzealous, unbalanced, and un- against both formalism and sanctified minds. (White 1911:348) fanaticism. Balance is the safeguard Satan is now working with all against both formalism and fanat- his insinuating, deceiving power, to lead men away from the work of the icism, against Western presump- third angel’s message, which is to tion and African superstition. be proclaimed with mighty power. When the enemy sees that the Lord Conclusions is blessing His people, and preparing Africa is a religious continent. them to discern his delusions, he Religion in Africa plays a key, vital will work with his masterly power role and covers all aspects of life. to bring in fanaticism on one hand It functions on a community ba- and cold formalism on the other, sis, thus making things difficult that he may gather in a harvest of souls. Now is the time to watch un- for the Christian message when it ceasingly. Watch for the first step is presented in a foreign manner. of advance that Satan may make One of the reasons why African among us. Christianity has not had a greater https://digitalcommons.andrews.edu/jams/vol5/iss2/3 10 24 Journal of Adventist Mission Studies Wari: Role and Function of Religion in Africa: An Adventist Response impact on African society is due Hiebert, Paul G. 1982. The flaw of to the fact that only some aspects the excluded middle. Missiol- of human life have been ad- ogy: An International Review dressed. The gospel has not met 10, no. 1 (January): 35-47. ______. 1985. Anthropological in- its holistic goal and purpose as sights for missionaries. Grand expected by Africans. Too much Rapids, MI: Baker Book preaching focuses on areas that House. are not meaningful or relevant or Hiebert, Paul G., Daniel R. Shaw, that merely scratches the surface and Tite Tiénou. 2001. Under- on issues of great concern to the standing folk religion. Grand people. Too much preaching em- Rapids, MI: Baker Books. phasizes the cognitive aspects of Mbiti, John. 1991. Introduction to Adventism (speaking to the mind), African religion. Oxford: Hei- nemann. but there are many other parts of Okorocha, Cyril C. 1992. Religious human life that still need a lot of conversion in Africa: Its mis- attention. Considering the fact siological implications. Mis- that human beings are complex sion Studies 9, no. 2 (1992): and holistic in their makeup, if 168-181. the Christian church (including Onongha, Kelvin. 2010. A critical the Adventist Church) wants to examination of a Pentecostal present the gospel in its meaning- style of worship with implica- ful, saving, transforming way, it tions for Babcock University in Nigeria. DMin dissertation, must be holistic; the presentation Andrews University. of that gospel must be critically Parrat, John, ed. 1996. A reader contextualized, and it must de- in African Christian theology. velop biblical and theologically SPCK International Study sound functional substitutes in Guide 23. London: SPCK. order to avoid creating unnec- Partain, Jack. Christians and their essary cultural vacuums. This ancestors: A dilemma of Afri- process is not against a “thus can theology. http://www says the Lord,” so proceeding .religion-online.org/showar- ticle.asp?title=1078 (accessed in this way in order to make June 5, 2007). the gospel more relevant, more Thomson, Alex. 2004. An introduc- meaningful, and more attrac- tion to African politics. New tive to the people in Africa is the York: Routledge. challenging and compelling task Tippett, Alan R. 1987. Introduction for modern Christianity in this to missiology. Pasadena, CA: enquiring, challenging, exacting William Carey Library. post-modern setting. White, Ellen. G. 1911. The acts of the apostles. Mountain View, CA: Pacific Press. Works Cited ______. 1944. Christian service. Healey, Joseph, and Donald Hagerstown, MD: Review and Sybertz. 2002. Towards an Herald. African narrative theology. Maryknoll, NY: Orbis Books.

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