Safari Based Theology: Context, Methodology, & Application of a Motif for Theology and Mission in Africa

By Dr. Enos Lwamba

In Safari-based Theology Dr. Enos Lwamba has developed an approach to theology and mission based on his proposed safari motif for the development of theology and mission. Based on his Ph.D. dissertation: The Safari Motif in the Development of Theology in Africa, Dr. Lwamba argues that God has used a series of divine redemptive safaris in the Bible to reveal Himself progressively to people. The author develops his proposed motif around a tri-dimensional conception of reality and time and explores a threefold aspect of the safari: mwanzo, sasa, and mwisho, which provide keys to the African mindset.
He explores the various meanings and uses of the safari idea from both a biblical and theological perspective. In addition to the literal safaris, journey is an analogy of the church and believers are on a divine safari, individually and collectively. The safari model highlights the absolute necessity of the biblical message and the contextual situation to help Christians live effective and fruitful lives in society now and in future. Inspired by both John Mbitis The African Concept of Time and Paul Hieberts The Flaw of the Excluded Middle, the author utilizes biblical, theological, historical, and contextual sources to make his point. In the philosophical aspect of the safari, the author develops his notion of an African conception of time modeled on the cultural safari idea which he relates to development of theology and mission. He refutes the western influenced or commercially based notion that safari refers to a game hunting or tourist expedition to Africa. Dr. Lwamba promotes the argument that the philosophical framework and methodology drawn from the safari approach provides a more effective way of doing theology and mission in Africa and other contextual situations. He also draws parallels to the safari concept from such sources as Augustines City of God, John Bunyans The Pilgrims Progress and others in a refreshing and original style that the reader will find engaging. The motif provides interpretational and practical application tools as it harmonizes the unity of the biblical message. Its practical appeal makes Safari-Based Theology a must read for Christians and others interested in their daily journey of faith. The author contends that just as the idea of logos described the mindset, conception of divine truth, and aspirations of the Greek mind, the concept of safari does the same for the African. This book is highly recommended for pastors, missionaries, and teachers, as well as students of Bible and theology, culture and missions, and other related disciplines.

• Language: English
• Publisher: AuthorHouse
• Release date: Dec 21, 2012
• ISBN: 9781477288412

Dr. Enos Lwamba

Dr. Enos Lwamba, a native of Kenya, completed his B.A degree at the Pan Africa Christian University, (PACU, 1982) in Nairobi, Kenya. He completed his Master of Divinity at the Nairobi International School of Theology (NIST, 1988) and became a lecture at PACU for over fifteen years 1983. He also served as Dean of Students for ten years (1990-99) before enrolling at the Mid-America Baptist Theological Seminary (MABTS) in Memphis, Tennessee in 2002, where he completed a Ph.D. degree in Theology and Historical Studies (2003-2009). The author was adjunct faculty at Daystar University (Evangelism, Ethics, and History and Mission of the church (1995, 2002), African Nazarene University (New Testament Greek Grammar (1996-97), and at Bethany School of Theology in Nairobi. The author has worked as youth and Christian Education director and was a committee member of PAMOJA ‘87, an evangelistic effort during the ALL Africa Games held in Nairobi in 1987; he was also member and chairman of the Sports committee of the Nairobi Fellowship of Theological Colleges (NFTC), and was one of the associate pastors at the Pan Africa Community Church (1995-2002). Dr. Lwamba’s community involvement included serving as chairman of the Board of Governors of Banja High School in Aldai, Rift Valley Province (2002-03). The author has recently attended Broadway Baptist Church in Southaven, Mississippi, and served as associate pastor of the newly planted International Community Christian Church (ICCC) in Memphis, Tennessee and is involved in the inaugural Safari-based Ministries geared to those in Diaspora.

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Published by AuthorHouse 12/18/2012

ISBN: 978-1-4772-8842-9 (sc)

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CONTENTS

Dedication

Acknowledgments

Preface

Foreword

Endorsements

1. Introduction

2. The Contextual Background Of The Safari Motif

3. Attempts At Contextualization In Africa: Selected Theological Approaches

4. The Safari Concept: Mwanzo, Sasa, And Mwisho As Keys In Development Of African Theology

5. The Challenge Imposed By The Sasa Period Of Time: It’s Theological & Missiological Implications

6. Methodology Of The Safari Motif In Development Of African Theology In Africa

7. The Safari Motif In Selected Biblical Passages

8. Parallels Of The Safari Motif In Historical And Theological Sources

9. Safariology

10. Communicating The Gospel In Africa Using The Safari Motif

11. Conclusion

Appendices

Selected Bibliography

Notes

About The Author

DEDICATION

This book is dedicated to Dr. Tokunboh Adeyemo, the late General Secretary of the Association of Evangelicals of Africa (AEA) for his dedication to the work of the Church in Africa

&

To All Who Labor in the Development of Theology and Missions in Africa and the Thirds of the World

ACKNOWLEDGMENTS

Several people have contributed to the completion of this book. My sincere gratitude goes to a number of people who encouraged, advised, provided moral support, and prayed for me during the process of research and writing. For lack of space, I will single out a few of these precious people. From Mid-America Baptist Theological Seminary I thank first, Dr. John Mahony, my advisor and head of the Theology Department and Dr. Jimmy Millikin, Vice president for Academics, who worked together with my advisor to provide guidance for me during the dissertation stage; Dr. Steven Miller and the Ph.D. committee who oversaw successful completion of my dissertation, and Dr. Howard Bickers, a long time missionary in Africa (Malawi) for being my external reader, and who especially encouraged me to consider publishing the dissertation into a book of which he was gracious to write a foreword; Dr. Steven May, who served as a missionary in Zimbabwe, for his initial encouragement to me as a freshman in the Ph.D. program and who encouraged me while in his research and writing class to do research in the African context. I sincerely thank Dr. Michael Spradlin (President) and Dr. Brad Thompson (Vice-President) for the opportunity to study at MABTS.

For help in proof reading, I thank Miss Suzanne Brown for help on the initial manuscript and Miss Elizabeth May and Mrs. Paula Rotten for spending many hours to proofread and edit the entire document; also to Paul Jo of Korea for helping develop a template I used to type the document. Mark Sweeney of Annandale Cornerstone Evangelical Free Church provided crucial technical help when unforeseen issues emerged on the eve of publishing the manuscript; Ray Meadows provided invaluable advice to me; Cathy’s and Doris’ patience with me helped complete the dissertation; the library director, Terrence Brown and Mary Teed assisted during research process. Pastor Tim Lampley (and the late pastor Emeritus, the late Dr. Bobby Moore) and my care group at the Broadway Baptist Church for their fellowship, prayer, and encouragement. I also consulted Dr. Francis Manana (Uganda) and Dr. Ebele Adioye (Cote d’Ivoire) for sources and help on the African situation and Bobby Willard and Zach Seal, my colleagues who constantly encouraged me when we worked at seminary together. Special thanks go to Rev/Dr Samson Gitau, Mr. Daniel Njoroge and the entire International Community Christian Church (ICCC)

I thank PACU in Nairobi, Kenya for nurturing me over the years and for providing the opportunity for me to go overseas for study. My mentors Dr. Paul Kohls for initially allowing me to teach at the university and for Rev. Wilf Hildebrand, Mr. Douglas Whitelaw, and Kirk Kaufeldt who challenged me to study and to publish—finally the dream has come to pass!

Finally, I thank my dear family—my wife Joyce and daughters Christine Mmbone, Dora Ajema, and Victoria Undisa for their patience and sacrifice over the years, and for standing with me during my course of study and research work. All these, and many other people, have helped me to stay on the course of this safari. To all these people and many, many others, fellow safarians in the journey of faith, I am highly indebted.

PREFACE

Emphasis in African Christianity in the preceding century and in recent decades has been on reaching the continent with the Gospel and with particular emphasis on conversion and the planting of churches. The equivocal result has been successful evangelization and missionary effort. These efforts have resulted in Africa becoming a Christian continent. Many workers and observers of African Christianity have affirmed the commonly agreed observation that the roots of the African Christian faith have not gone deep and far enough as far as theological development is concerned. This situation causes serious challenges for the church with regard to carrying out the tasks of follow-up, discipleship, and biblical and theological training. Ministerial and academic works of such greats in African theology as John Mbiti, Bolaji Idowu, the late Byang Kato, the late Tokunboh Adeyemo, Tite Tienou, Harry Sawyerr, to name but just a few, have highlighted the meaning, characteristics, experiences, successes, and areas of dire need in the development of theology in the church of Africa. African theologians, church workers, missionaries, and other colleagues and friends with deep concern for the development of theology and mission in Africa continue to work to produce relevant theology for the church, and to these we give due respect and recognition. My humble contribution in this book lies in my proposition that in order to effectively meet the spiritual and theological challenges facing African Christianity, theologians must continue to develop mechanisms within which to view, interpret, reflect on, and communicate the Bible and theology using culturally relevant terms and symbols that reflect how people conceptualize reality, time, and religious truths and doctrines. In particular individual believers must be nurtured, admonished and challenged in their safari of faith to stand firm for their faith in the midst or tough challenges they face in their everyday life. I have attempted to draw lessons and principles from the Bible, historical (particularly of the early church in Africa and beyond), and theological sources to suggest how we may use the cultural context as a vehicle to enrich the journey of the believer and development of theology and mission.

My inspiration for writing this book was the privilege I had to write my PhD dissertation with the title: The Safari Motif in the Development of Theology in Africa at the Mid-America Baptist Theological Seminary, in Memphis, Tennessee, U.S.A. where I was enrolled for the PhD program in the spring of 2003 culminating with my graduation in December 2009. My major in theological and historical studies (with minors in Church History and New Testament) enabled me to examine issues involved in theological development (especially in Africa). Encouragement from my advisor, Dr John Mahony, who guided me throughout my research and favorable and extremely humbling remarks by my external reader and evaluator, Dr. Howard Bickers, along time missionary in Malawi, was instrumental in encouraging me to consider the rigors of attempting to prepare the original manuscript into book form.

While I was enrolled in the Research Methods seminar back in the Spring semester of 2003 my professor, Dr. Stan May, (and himself once a missionary in Zimbabwe) spurred interest in me to consider doing research in an area of theology that would be of interest (and help) to Africa and beyond. While I was involved in the teaching and training of church and Christian workers in a number of theological and liberal arts institutions in Nairobi, Kenya, I had the privilege of interacting with students of Bible and theology from many parts of Africa and with several foreign and local missionary workers. I became aware of the tremendous growth of the church on the one hand, and the enormous challenges facing the church in this part of the world with regard to theological development. In teaching courses in Bible, theology, church ministry, and general education I have over the years noted striking similarities in needs and issues affecting theological and missionary work. It was an honor to think and engage in research through use of a secondary language, Kiswahili, hence the idea of the safari as a motif for doing theology.

The journey of theological development is an on-going process and it is a real honor and privilege for me to make a little contribution through this book. It is my sincere hope and prayer that this book will be of help to readers and that it will spur interest for further study and research in the vital work of theological development for the church in Africa and beyond. Recently, I was extremely privileged to have a long telephone conversation with Dr. John Mbiti, the Father of African theology (the talk on Thursday, September 20th, 2012 was only the beginning of many others), to request his permission to use his ground breaking, pioneering and very influential article on the African concept of time which partly informed my dissertation and was a helpful resource in my study. Dr. Mbiti was gracious to give a written impression of my work. In our conversations, I found Dr. Mbiti to be a very human person, understanding, interesting and easy to talk to. He seemed genuinely interested in my work, which he graciously referred to as fascinating.

Dr. Enos Lwamba (author)

FOREWORD

To most people from a Western orientation, the mention of the word safari elicits vivid mental images of exciting big-game hunting in Africa. The Western mind visualizes an entourage of wealthy white hunters, carrying powerful long-range rifles, and surrounded by African guides, cooks, and porters. The common picture is that of the safari hunting party riding across the African bush with their Land rovers stirring up a cloud of dust. The hunters who are on safari are excitedly anticipating the hope that they will be able to kill and mount as a trophy one of the big five of Africa—the elephant, the rhinoceros, the cape buffalo, the lion, or the leopard.

For all its appeal to the Western mind, this picture is far away—as far as Africa itself—from the true meaning of safari in the Kiswahili language that is spoken throughout East Africa. To the African mind, safari refers to a much deeper and far more pertinent concept that basically derives from the idea of movement or journey. The applications of this pertain not only to current daily life, but also to the lifespan of a man, to the life movement of his people both in recent times and in the far distant past, and even to the eternal dynamic of the metaphysical sphere—that mysterious realm in which God transcends time, space and everything else in this world and the created universe.

It is in the context of my own personal experience in Africa, known in the past as the dark continent and more recently as the last great frontier of the world, that I first read this current theological work which has poignant implications for the missionary task. In response to the calling of God, I was fortunate enough to serve with the Foreign Mission Board of the Southern Baptist Convention for a period of ten years from 1965 to 1975. I took my young wife and five small children and ventured forth as a missionary to the people living along the western shore of Lake Nyasa (now Lake Malawi) in the British Protectorate of Nyasaland. This rather untouched area was the least of the three territories that made up what was known as British Central Africa, consisting of Southern Rhodesia (now Zimbabwe), Northern Rhodesia (now Zambia), and Nyasaland (now Malawi). The only reason that Great Britain had even a passing interest in Nyasaland was that the famous Cape to Cairo Road stretched for some six hundred miles across the mountain tops of this otherwise insignificant territory, and the British had to ensure that the Portuguese, the Belgians, the Germans, and other colonial powers did not block the trade route that was the lifeline of commerce from Capetown in the South to Cairo in the Northeast. I believe that it was in no way a coincidence that I arrived with my family in 1965, just prior to the territory gaining independence and emerging as the nation of Malawi on July 6, 1966.

It is significant that no other missionary—or anyone else for that matter—had ever entered into the seemingly endless little villages in that forgotten black spot in the world. Through the years, we saw many people come to a genuine saving faith in Christ, and we played a role in the establishment of a number of the first New Testament churches scattered here and there throughout the villages. It was a tremendous experience, and we were greatly blessed by God as we served as heralds of the Gospel among those receptive people.

In 1977, I joined the faculty at Mid-America Baptist Theological Seminary in Memphis, Tennessee. One day in 2009, a dissertation was placed on my desk for proofing and evaluation. As its title indicated, the dissertation focused upon the true African meaning of safari as it relates to the development of a genuine African theology and to the implementation of evangelism and church planting among African peoples, not only those in Kenya in East Africa, but also throughout the whole of the African continent. The work had been produced by my good friend Dr. Enos Lwamba, who at that time was completing his requirements for the Doctor of Philosophy degree in the field of Theology. My first reaction to the title of the work was What in the world is he going to say about the word safari" (which was still imbedded in my mind in the same manner as is true of perhaps all European and American people). However, as I continued to read through the paper—over two hundred pages of it—I became increasingly fascinated with the truth being set forth by this obviously gifted writer, and what this work could mean to enlighten missionaries serving throughout the world.

Dr. Lwamba drew from references to John Mbiti’s expression of the African concept of time and the two-phased zamani/sasa view of African reality on the one hand. On the other hand he drew from equally significant references to Paul Hiebert’s enlightened explanation of the flaw of the excluded middle—in which we have to confess the incredible failure of the Western world to recognize our dualistic interpretation of reality in terms of God (alone and above all else) and the physical world of man (with all of the frustrations and shortcomings of the day-to-day world around us). This Western view completely ignores everything the Bible says about that world of pervasive spiritual beings and activity that permeates everything between God in His high and lofty position as the Ultimate Being and the lives of human beings on this planet Earth. Western theology has historically ignored the existence and activity of Satan and a plethora of spiritual beings (which in African tradition include the world of the ancestors, spirits, and the unknown) who interact with every thought and activity of people on this physical planet as they pursue their daily lives.

It is at this point that Dr. Lwamba approaches the central theological truths of the Bible from a fresh and exhilarating perspective. He uses the term safari to set forth a tridimensional conception of reality that is both a vehicle of expression of thought and a model for doing theology in Africa. In the Kiswahili language, safari denotes movement, with the expanded connotation that such movement may be expressed in a variety of ways—journey, travel, expedition, or adventure, to mention a few. It includes, but certainly is not limited to physical movement from one location to another. The safari concept also embodies far-reaching philosophical and theological implications. In this context, safari is used in three senses. It may be used literally in its concrete, physical form as it relates to theological development. It may be used analogically, as it portrays the Christian life as a journey. And it may be used philosophically, as it provides keys to understanding the African conception of time and reality, and its influences on world view and the development of theology. In this context, the Bible contains safari stories about people, places, and events with the intent that such a working theology can define and identify with the African (or any other) cultural situation.

Dr. Lwamba uses three Kiswahili words to elaborate upon the African concept of time and reality in a simple three-dimensional interpretation of safari. First, every existing person, thing, or event has a beginning, or mwanzo. Second, in the same manner, every person, thing, or event has an ending, or mwisho. Third, in between the beginning (mwanzo) and the ending (mwisho), there lies a middle sphere known as the now time, or sasa, in which the African lives, faced with the tension between the two necessary, overlapping, inseparable, and yet too often opposing ends. For traditional Africans, the past includes the world of the ancestors, spirits, and the unknown. Since the ancestors have lived life and gone, Africans often seek to draw strength and guidance from them.

The theological distinctiveness of this present work is that the Bible is viewed and interpreted in the context of a unified series of safari-like stories from Genesis to Revelation. The Bible contains both the beginning (mwanzo) and the ending (mwisho) of God’s revelation as it addresses man’s present sasa needs and issues. It presents a redemptive solution to man’s inner need and seeks the salvation of mankind from past, present, and future sins. This is where God’s redemptive safari program enters the picture. It begins, continues, and ends in biblical revelation. The task of the church in Africa is to seek to understand the mwanzo and mwisho of God’s revelation and to communicate it to meet man’s present sasa needs.

In a similar manner, theology in Africa is a safari. It continues to take form and shape over a period of time as African Christians continue their journey. As they preach and live out the Word of God, God continues to speak to African believers. African theology is not something to be presented as a completed work by missionaries. It must grow and develop within the African context as African Christians live the life of faith, interact with one another, and minister to those around them with the Gospel of Jesus Christ.

The safari motif recognizes the literal value of Scripture and the need for the literal single meaning of Scripture. It preserves the verbal plenary nature of biblical revelation. It serves as a tool that promotes principles of scriptural interpretation such as the interpretation of Scripture by Scripture, with one intended meaning for every Scripture passage but with various applications. Finally, it enables effective ways to deal with culture by showing how one walks the journey of faith in spite of cultural, social, religious, and other barriers.

Many years ago, as I served as a missionary among an untouched people group, I lived daily in the immediate reality of slavery, polygamy, sacrifice, witchcraft, and distorted traditional beliefs. Although the work of God was amazingly successful, I realize more and more each day how little I truly understood of the African mind, physical realities, and spiritual needs. Having had little or no real training in my seminary days to equip me for my task prior to my own African experience or safari, I could have been much better prepared if I had understood more of the African mind and culture in order to communicate better with the people whom God entrusted into my hands.

An understanding of the contents of this book would have been of inestimable value to me. I recommend it highly to anyone interested in theology or in missions.

Howard B. Bickers Jr.

Distinguished Professor Emeritus of Missions and Professor of Church History

Mid-America Baptist Theological Seminary

ENDORSEMENTS

The work of Dr. Enos Lwamba brings clarity to the theological perspective of the African mind. Written with an intimate understanding of the African concept of reality and time, he has made a genuine contribution to theological methodology. This work is extremely helpful in the ongoing discussion of contextualization of the Gospel, especially within the African context.

Dr. John Mahony, Chairman

Department of Theological and Historical Studies

Mid-America Baptist Theological Seminary, Memphis, TN, U.S.A.

Lwamba cogently pursues a narrative approach to contextualization framed in light of safari. Don’t limit this frame to the popular American idea of a trip to Africa or visits to game parks. This living metaphor provides direction, purpose and constraints on contextualization without inhibiting its flexibility.

It is a strong metaphor worth pursuing and a wonderful example of the types of insight God is using to gift the world Church from the Global South.

Dr. Scott Moreau

Professor of Intercultural Studies

Former professor at Nairobi International School of Theology (NIST), Kenya

Wheaton College Graduate School

Wheaton, Illinois, U.S. A.

This work which takes Scripture, culture and history seriously, and which reflects original thinking and research is primarily directed to theologians, missionaries and church leaders; its applicability stretches to believers as they are participants in the literal, analogical, and philosophical interpretation of safari. The use of mwanzo, sasa, and mwisho concepts derived from the author’s understanding of time and reality provide the framework for believers in the context of their challenges to apply this work to the present in light of the past and future. All believers can therefore benefit from this ground breaking and engaging endeavor by my dear friend, Dr. Enos Lwamba

Dr. Francis Manana (Uganda)

Associate Pastor, Evangelical Free Church, Annandale, Virginia, U.S.A.

Former Lecturer, Pan Africa Christian University, Nairobi Evangelical Graduate School of Theology (Kenya) & Theological College of Central Africa (Zambia)

Dr. Enos Lwamba has written a helpful, engaging book concerning the church in Africa. For the church to thrive in any culture there must be a thoroughly biblical base. Growth is one thing; healthy, sustained growth is another. Dr. Lwamba’s book points the way for the African church’s journey on a solid theological path. I recommend it enthusiastically.

Pastor Tim Lampley

Broadway Baptist Church Southhaven, MS, USA.

This book will help the reader see the God of the Bible as God who relates and gets involved with people in their own cultural context and in the affairs of the world.

Rev. Djam Samuel Timbong,

Cameroon Baptist Convention

A new era has dawned in Christianity. We are in the middle of what is called Global Christianity. It is time to listen to voices and expressions of faith arising from other parts of the world different from Europe and North America. The Safari motif for a contextualized theology for Africa is a timely contribution to this global Christianity. Dr. Lwamba strongly believes in the contribution of Africa in communicating the essentials of the Christian faith. I whole heartedly recommend this book to theologians in Africa and to others from other parts of the globe who want to understand how Africa approaches the Bible.

Dr. Ebele Adioye

President of Institut Baptiste De Formation Pastorale et Missionneire and of Global Church Planting Movement for Africa

CHAPTER ONE

Introduction

The Inadequacy of African Theological Development

in the Light of Unprecedented

Numerical Growth

The phenomenal growth of the church in Africa over the past century has caught the attention of theologians and church growth experts around the world. As the rate of growth has stagnated in the West, the graph of growth for Africa has increased at an amazing rate. Even American news media have begun to recognize this shift. In an issue of Christian Century dated November 26, 1986, Jack Partain made a somewhat prophetic statement concerning the phenomenal growth in the number of Christians in Africa:

It is easy to be bullish on the growth of the church in Africa. On a continent where barely a million people were Christians at the turn of the century, there will be, if current trends continue, as many as 350 million Christians by the end of the century—equal to the number in North America.¹

Even secular newspapers have begun to recognize this shift. In 2006, The Commercial Appeal of Memphis highlighted the growth of the African church through a series of articles. In an article entitled Christianity in African Bloom: Area’s Influence on Religion Grows, the writer noted:

As Christianity enters its third millennium, the heart of the faith is shifting from its traditional Western centers toward developing parts of the world. Many believe the most dynamic force comes from Africa where new movements are thriving.²

Not only have the anticipated statistics and observations come to pass, but the present-day trends have exceeded expectations. Now the rate of growth for Christians in Sub Saharan Africa has not only equaled, but it has surpassed that of the Western world. The greatest concentration of Christians now is found in Africa.

Commenting on the significance of the African church, Andrew Walls wrote: What happens within the African churches in the next generation will determine the whole shape of church history for centuries to come. He continued: A high proportion of the world’s serious theological thinking and writing will have to be done in Africa if it is to be done at all.³

But is theological development occurring in conformity with this numerical and geographical expansion? The now famous assessment that the African church is a mile wide and an inch deep still appears to be true. At the beginning of Christian growth in the first millennium, the African church (especially at the famous school at Alexandria) greatly influenced Christian theological development, but it now has lost that influence as Africa has lagged behind in its theological development. Could the African church regain this status and influence? What exactly has been problematic in its theological development? Is it strategy, model, approaches, or method? Views on these questions vary today.

Similarly, is theological development responsive to the numerous issues Africa faces today? Is African theology relevant to the African situation? The current problems and challenges that face Africa identified by Richard Harris (in the Journal of Developing Societies) have spiritual and theological overtones, and they call for spiritual and theological input and response:

Africa does indeed present at this point in human history what many people believe to be ‘the principal development challenge in the world.’ The region contains 54 independent states—48 on the continental mainland of Africa and six island states off the mainland—with an estimated total population of 700 million people… . The litany of the region’s frequently cited development challenges include: widespread and in many cases worsening poverty, chronologically high unemployment, unstable currencies and exchange rates, extensive government graft, endemic political corruption and mismanagement, pervasive tax evasion, wars, violence, ethnic conflicts, social unrest, lack of local capital and capital flight, economies concentrated on the production of a limited number of export commodities—most with unstable prices on the world market, unsustainable foreign debts, inadequate infrastructure and social services, military and civilian dictatorships, a high incidence of HIV/AIDS and other infectious diseases, high spectrum of socioeconomic inequities and political injustices.⁴

Intertwined with these problems are numerous issues of a spiritual and theological nature, and these demand an immediate response. The church now needs a theological model to sustain its newly found momentum, preserve gains already made, nourish the present adherents, win and integrate new believers in the local churches, and formulate a theological basis for belief and practice to serve present and future generations on the continent.

The leading challenge for the African church in this century is not continued growth in numbers of believers and congregations, but the formulation of its theology. As a result, the church will be able to state what it believes and what God has said and is continuing to say to it over time. In order to do this, the African church has to identify a model through which to view, think, and express its faith, using its rich and unique religious and cultural heritage. This is not an attempt to match African traditional theology with Christian faith; rather, it is an attempt to do theology using a relevant theological motif that will serve as a vehicle to help African Christians to understand and formulate their beliefs, address issues that affect them, and preserve and communicate the Christian faith.

The task of theology in Africa is to present a specific God, Savior, and faith, since a plethora of gods and religious faiths exist. African biblical theology needs to recognize the sovereign God, the Savior Jesus Christ, and the power of the Holy Spirit. Such a foundation will assist in efforts to achieve an emerging harmony of African theology.

Yet African theology need not be African in opposition to, or in separation from, or even as an alternative to, common and standard Christian theology. If present trends persist, the church in Africa is going to play an even greater and more crucial role in the future, and the strengthening of African theology can contribute to the theological development of the church of Christ as a whole. In this book I attempt to explore distinct and unique African tenets and to provide a perspective for doing theology with Africa as a focal point. African and other theologians writing and commenting on African theology are presently undertaking some serious work, but the work must continue to broaden and deepen if African theology is to flourish. The issue of relevancy is key to all other issues.

Two influences have prompted this work: John Mbiti’s contribution on the African concept of time⁵ and Paul Hiebert’s famous article, The Flaw of the Excluded Middle.⁶ Mbiti, perhaps the most renowned writer on African religions and theology, discussed the African concept of time and identified a two-phased zamani/sasa view of reality (discussed in more detail in chapter four). Mbiti’s concept of time and how this relates to general development among Africans has drawn sharp responses, both supportive and critical of his ideas, but Mbiti did not really relate this conception of time to the development of theology in Africa. He did not propose a particular model, but he challenged scholars and theologians to consider the religious implications of the concept of time. This, in my opinion, is a fundamental issue worth attempting.

While crediting Mbiti for his pioneering work, I seek to attempt this task—relate development of theology to the conception of time and reality. I am in agreement with the idea that the conception of time and reality influences people’s perception of religious and biblical content. This perception, in turn, must influence the approaches and methodology used. I am proposing a tridimensional mwanzo-sasa-mwisho conception of reality, and I am relating the true significance of safari as its vehicle of expression of thought, conception of reality, and a model for doing theology in Africa.

Hiebert presented various worldviews and demonstrated the nature and influence of Western dualistic and scientific conception and its shortcomings in carrying out effective mission and, hence, theological formulation for the Two-Thirds World in general. He saw a middle position between two realities or pillars of conception and called for more research that could lead to a formulation of theology that recognizes this middle sphere of the supernatural and spiritual reality. This book, similarly, is partly influenced by Hiebert’s pioneering and influential article (see chapter five for details on Paul Hiebert’s views and other related sources on this issue).

The position adopted above is based on the assumption that the church in Africa has not done enough to explore and reveal the rich treasures contained in the words, symbols, forms, figures, and concepts that are uniquely African, and that help reveal the nature of the African mind, soul, psyche, and philosophical and religious inclinations in the development of its Christian theology. Africa is blessed with richness of not only cultural, historical, and religious resources, but a rich early Christian heritage to draw upon in development of its theology. Sadly, these resources have not been fully utilized, yet all these are part and parcel of the church’s journey of faith. In this book I have attempted to draw lessons from the history of the early church, culture and worldview, and missions approaches to the continent, and how these relate to contextualization.

Development of Theology Today

May Draw from Early Sources

Since its formation in ancient Egypt and the surrounding North African areas in early Christianity, the African church has experienced a journey of faith that has taken various shapes, sizes, and results. This journey of faith started when Christianity swept through North Africa during the early centuries of the Christian era. Established during times of the apostles, Christianity spread rapidly and the North African church made significant contribution to the ministry of the church during the first five centuries. This contribution came by way of the leaders this church in North Africa produced: teachers (like Clement of Alexandria, Origen, and the other famous teachers at the school of Alexandria), philosophers (like Augustine), theologians, commentators, and Bible exegetes (like Augustine, Athanasius, and Origen), apologists (like Tertulian and Justin Martyr, and writers (most of these leaders also wrote extensively). But this vibrant church suffered disastrous calamities in the seventh and eighth centuries. The fall of the Roman Empire and the decay of the Greco-Roman civilization contributed factors which begun the decline of the church, as Roman and Byzantine churches devoted their attention to evangelizing the peoples of Europe. The situation in Egypt and the rest of North Africa was made worse by the arrival of an emerging Moslem faith. The Moslems opposed and frustrated efforts by the church to minister. Some of the best leaders begun to leave Africa, and efforts by those who remained were stifled. The church only survived with difficulty in some places of Egypt and also strove to establish itself in Abyssinia (area including modern Ethiopia), which guarded the region against Arab invasion. The church also survived in Nubia (area including modern Sudan and the new country, Southern Sudan, founded on July 9, 2011), providing some hope for an otherwise fluid situation.

The church started quite early in Africa, even though the exact date remains unknown. The Gospel came to Egypt and particularly to Alexandria very early, but it is not known when the earliest church congregation came into existence. Proximity with, and contact with Palestine, made it easier for literal safaris, activities, and developments that enabled emergence of an early exemplary church. Key examples include, the flight of Joseph and Mary with the young child (Matt. 2:13-15), Simon of Cyrene, who carried the cross of Jesus Christ, is thought to have become a believer and his sons, Alexander and Rufus, are among the people to whom Mark addressed the Gospel according to Mark (Mark 15:21; Rom. 16:13), Cyrenians were present in Jerusalem on the day of Pentecost; the fact that these Cyrenians and Cyprians brought the gospel to Antioch suggests that the gospel had been planted at Cyrene (Acts 11:20), and the safari of the Ethiopian Eunuch to Jerusalem traveling via Egypt. According to a strong tradition, John Mark established churches in the city of Alexandria. Apollos, a Christian from Alexandria, traveled to Ephesus as a missionary preacher before Paul undertook missions there (Acts 18:24ff). The church was so successful in Africa that the famous catechetical school of Alexandria was founded about A.D. 180 by Pantaenus, who was succeeded as principal by Clement, Origen, and then Heraclas. Evidence exists for the role of Bishop Demetrius of Alexandria (A.D. 189-232) who appointed other bishops. Peter Falk observes that as the church grew spiritually, numerically, and geographically, the number of bishops grew to several hundreds, and the list of other accomplishments grew from here on.⁷

A rather darker and inactive period in evangelization and expansion of the church was marked by such occurrences as introduction of Islam, and the aftermath of the crusades. Within a few centuries, a period of enlightenment followed with its humanism, scientific advancements, and introduction of opposing ideologies, such as communism (which asserts that God does not exist), evolution (which asserts that God did not bring about creation), Deism (which viewed God as removed from day-to-day running of the universe), criticism of the Bible (which denied inerrancy and used destructive approaches to study of the Bible), and other factors. A resurgence of spiritual life in Western Europe in the sixteenth century inspired interest in missions and created various missionary agencies. Christianity was planted on the fringes of Africa south of the Sahara in the fifteenth, sixteenth, and seventeenth centuries by missionaries, first from Europe, and then later from America. In particular, Protestant contacts with Africa in the later part of the nineteenth century produced a momentum which has led to tremendous growth of Christianity in sub-Saharan Africa in the twentieth century. The Roman Catholic church also renewed its efforts during this period (it attempted contextualization through such documents as Vatican II: The Conciliar and Post Conciliar Documents, (see chapter three)

It is obviously clear in these developments that a key factor in the transformation of the Christian faith in the North African region, and subsequently with other surrounding areas of Africa, occurred: literal safaris that enabled people of diverse cultures, social composition, and other differences, to come into contact. Falk gave a vivid example:

Early Egyptian voyages were made down the east coast to Somaliland in the neighborhood of Cape Guardafui and beyond. These voyages were made quite regularly during the Greek and Roman periods. Egyptian influence extended to various degrees south during its early history, and Egypt’s contacts and trade relations extended beyond its sphere of political influence. Trade along the Nile River was an important factor in Egypt’s history. ⁸

The general idea of safari conception is visible in religious work, trade and commerce, and to an extent, political expansion. Falk also saw a link between migration and evangelization.⁹ Organized formal settlements like placement of slaves following the ending of slave trade (in