Transforming the Church in Africa:: A New Contextually-Relevant Discipleship Model

By Vernon E. Light

This book is a must-read for serious Christians hoping to obey the Great Commission to make disciples in Africa. Vernon strikes an admirable balance between academic depth and practical application, helping us to appreciate the interface between the gospel of Jesus Christ and the traditional African worldview. I heartily recommend this book to all thinking Christian leaders in Africapastors, teachers, and missionaries.

Kevin G. Smith, DLitt, PhD


Vernon Light wrote this book with an apostolic passion in the way the apostles presented and proclaimed the Gospel to world religions and cultures. It is an exciting study of African traditional religion and its relation to Christianity. It shows that for Christianity to thrive and be relevant, biblically and transformationally, in Africa, firstly, Christian scholars and theologians are needed who understand and address Africas traditional heritage and Western modern, postmodern, and pluralistic ideologies and, secondly, the Gospel must be contextually, relevantly, meaningfully, and practically taught through an effective discipleship program. The book, based on extensive research and massive use of resources, is a valuable tool for students, pastors, scholars, and theologians interested in the state of Christianity and religious change in Africa.

Professor Yusufu Turaki, PhD


Much more than being a useful resource, this is a book with a mission. Like Jeremiah of old (Jer 20:9), Vernon is a man with a passion and message from God to the society to which God has called him. Like Jeremiah, Vernon is totally convinced of the absolute truth of his message in the midst of a myriad of conflicting opinions and that his message will change society from disaster to hope. Would that it is heard!

Professor David T. Williams, DTh

The Rev. Vernon E. Light (BSc, BDHons, MTh) is a member of the academic staff at the South African Theological Seminary.

• Language: English
• Publisher: AuthorHouse UK
• Release date: Nov 26, 2012
• ISBN: 9781477241790

Book preview

TRANSFORMING

THE CHURCH

IN AFRICA

A NEW CONTEXTUALLY-RELEVANT DISCIPLESHIP MODEL

VERNON E. LIGHT

SOUTH AFRICAN THEOLOGICAL SEMINARY PRESS

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© 2012 by Vernon E. Light. All rights reserved.

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No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

The views expressed in this work are solely those of the author and do not necessarily reflect the views of SATS Press or AuthorHouse, and AuthorHouse disclaims any responsibility for them.

Published by AuthorHouse 11/19/2012

ISBN: 978-1-4772-4166-0 (sc)

ISBN: 978-1-4772-4179-0 (e)

Library of Congress Control Number: 2012920359

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid.

TABLE OF CONTENTS

Chapter 1:

Introduction

Chapter 2:

A Presentation and defence of Evangelicalism in the current Philosophical-Scientific-Religious landscape

1. Evangelicalism

1 m ‘rests upon two axioms: particularity and universality’.1 Is evangelicalism a homogeneous movement?

1.2 A brief history of evangelicalism

1.3 Tenets of Evangelicalism

1.4 The story-line or plot-line of the Bible

1.5 Special challenges facing evangelicals in Africa

2. A defence of the evangelical view of Scripture and the Gospel

2.1 The reasonableness of the existence of an authoritative Bible

2.2 The reasonableness of the Bible’s plot-line

2.2.1 The human tale

2.2.2 The Bible has a solution for real guilt

2.2.3 Christianity’s harmonizing of a righteous, loving God and evil in the world is reasonable

2.2.4 The Bible’s absolute morals can produce a moral society that is stable, safe, caring and productive

2.2.5 The plot-line of the Bible is rooted in real history

2.2.6 The plot-line of the Bible climaxes in a wonderful eternal future which ultimately all humans desire

2.2.7 It is logical that humans should serve and obey God and find their ultimate purpose and fulfilment in him

2.2.8 Conclusion

3. A summary and critique of Modernism and Postmodernism

3.1 Modernism

3.1.1 Premodernism

3.1.2 What constitutes modernism?

3.1.3 The Scientific Method

3.1.4 The birth of the scientific method

3.1.5 The influence of the Enlightenment

3.1.6 The undermining of theism

3.1.7 Modernism found wanting

3.1.8 Application to the African Evangelical Church (i.e. evangelical churches in Africa)

3.2 Postmodernism

3.2.1 Accommodates the scientific method and also subjectivity in understanding reality

3.2.2 Absolute knowledge is not possible

3.2.3 The function of language is limited

3.2.4 Postmodern Christian theologians cannot escape the authority of the Bible

3.2.5 Some dangers of postmodernism

3.2.6 Final critique of postmodernism

4. Can Evangelicals defend Exclusivism in the present religious pluralistic climate?

4.1 Empirical, cherished and philosophical pluralism

4.2 Radical religious pluralism, inclusivism and exclusivism

4.2.1 Presentation and critique of radical religious pluralism

4.2.1.1 All religions are ultimately headed in the same direction and have a common core

4.2.1.2 No religion can claim absolute truth

4.2.1.3 All religions claim some kind of special revelation

4.2.1.4 Pluralism permits, even encourages, syncretism

4.2.1.5 Final critique of religious pluralism

4.2.2 Presentation and critique of inclusivism

4.2.2.1 Are any evangelicals inclusivists?

4.2.2.2 The two axioms of inclusivism

4.2.2.3 Arguments of the inclusivists

4.2.2.3.1 Pagan saints in the Bible were saved

4.2.2.3.2 There is an offer of salvation after death

4.2.2.3.3 The magnitude and triumph of God’s love

4.2.2.3.4 Salvation can be received through good behaviour

4.2.2.3.5 Inclusivism is claimed not to weaken commitment to

world mission

4.2.2.3.6 Final critique of inclusivism

4.2.3 Exclusivism

5. Summary and implications of the chapter

Chapter 3:

African Traditional Religion

1. Overview of African Traditional Religion

1.1 Core beliefs

1.1.1 Belief in a Supreme Being, divinities, spirits and ancestors

1.1.1.1 Hierarchy of spiritual powers

1.1.1.2 Supreme Being

1.1.1.3 Deities/gods

1.1.1.4 Spirits and Ghosts

1.1.1.5 Ancestors

1.1.2 The physical and metaphysical/spiritual worlds are interrelated

1.1.3 Life force and death

1.1.4 Diviners, doctors, mediums, witches, sorcerers, prophets, priests and kings

1.1.5 Community is central

1.2 Special focus on the traditions of the Xhosa people

1.2.1 Their beliefs about God and the ancestors (izinyanya)

1.2.2 Living in a world of witches, spirits, sprites and people of the river

1.2.3 Doctors: diviner (igqirha) and herbalist (ixhwele)

1.2.3.1 Their work, call and training

1.2.3.2 Divining methods

1.2.3.3 Rain-making

1.2.3.4 Dress

1.2.4 Community and hospitality

1.2.5 The after-life

1.2.6 Pre-marital sexual behaviour

1.2.7 Conclusion

2. The influence of the ancestral cult on the life of Africans

2.1 Ancestors and the rites of passage

2.1.1 Birth

2.1.2 Puberty

2.1.3 Marriage

2.1.4 Death

2.2 Ancestors and the cycle of seasons and

other special occasions

2.3 Ancestors and daily life

2.4 Ancestors and the wellbeing of the member/clan/tribe

2.5 Ancestors and fear

2.6 Ancestors and tribal solidarity and land

2.7 Ancestors and morality and ethics

2.8 The ancestors and time and development

2.9 The cost of the ancestral cult

2.10 The extent of the traditional beliefs, especially about the ancestors, in Africa today

2.11 Summary and conclusion

3. The source and credibility of claimed knowledge about the ancestors

3.1 Is there a need to test the truth of the ancestral cult?

3.2 History testifies to a world-wide occurrence of the ancestral cult

3.3 Reflection on the source of ancestral beliefs

3.4 Can modern science help with understanding the

spirit realm?

3.5 Visitations of ancestors

3.6 Is there practical evidence for the ancestral cult

3.7 Is the ‘core of Africanness’ paralleled by the Bible?

4. Conclusion and implications

Chapter 4:

A comparison of key Christian doctrines with parallel ATR beliefs

1. The Doctrine of God

1.1 Creator

1.1.1 The Biblical Doctrine

1.1.2 Comparison with ATR

1.2 The immanence, omnipotence and providence of God

1.2.1 The Biblical Doctrine

1.2.2 Comparison with ATR

1.3 The transcendence of God

1.3.1 The Biblical Doctrine

1.3.2 Comparison with ATR

1.4 God as Saviour

1.4.1 The Biblical Doctrine

1.4.2 Comparison with ATR

1.5 Conclusion

2. The Kingdom of Satan

2.1 The Biblical Doctrine

2.1.1 Background

2.1.2 Satan is the source of evil in the world

2.1.3 Angels and demons/evil spirits

2.1.4 Idolatry, divination, magic, witchcraft and sorcery

2.1.5 Defeating Satans’ kingdom

2.2 Comparison with ATR

2.2.1 Satan

2.2.2 Evil spirits/demons

2.2.3 Countering evil spirits/demons

2.2.4 The power of witch-doctors

2.2.4.1 Witch-doctor successes

2.2.4.2 Their power is not the Holy Spirit’s power

2.2.4.3 Possible sources of the witch-doctor’s power

2.2.4.3.1 Neutral/non-moral power

2.2.4.3.2 More powerful good spirits

2.2.4.3.3 Ancestors

2.2.4.3.4 Power from Satan’s kingdom

2.2.5 Conclusion

3. The Human Race

3.1 The Biblical Doctrine

3.1.1 Created in God’s image

3.1.2 The Fall and resulting judgement

3.1.3 Christ to the rescue

3.1.4 Created for community

3.2 Comparison with ATR

3.2.1 Origin of the human race

3.2.2 Origin of sin and distance from God

3.2.3 The nature of sin and judgement

3.2.4 Death

3.2.5 How God communicates with humans

3.2.6 Community

3.2.7 Conclusion

4. The Person and Work of Christ

4.1 The Biblical Doctrine

4.1.1 Creator

4.1.2 Christ’s dual nature and salvific work

4.1.3 Jesus’ ministry was the breaking in of the kingdom of God

4.1.4 Christ meets all the Christian’s needs

4.1.5 The Lord Jesus Christ must be believed and received

4.2 Comparison with ATR

4.2.1 Role of deities in creation

4.2.2 Religious saviours

4.2.3 Atonement

4.2.4 Material and spiritual blessings

4.2.5 How salvation is received and maintained

4.2.6 Conclusion

5. Discipleship

5.1 The Biblical Doctrine

5.1.1 The centrality and pre-eminence of Christ in the Christian’s life

5.1.1.1. Demonstrated from the New Testament

5.1.1.2 Demonstrated from the Letter to the Philippians

5.1.2 Holiness

5.1.3 Teaching

5.1.4 Prayer

5.1.5 Service

5.1.6 Supernatural guidance

5.1.7 Unity and community

5.1.8 Spiritual warfare

5.2 Comparison with ATR

5.2.1 The centrality and pre-eminence of ancestors in the lives of Africans

5.2.2 Holiness

5.2.3 Teaching

5.2.4 Prayer

5.2.5 Service

5.2.6 Supernatural guidance

5.2.7 Community and unity

5.2.8 Spiritual warfare

5.2.9 Conclusion

6. The state and activities of the deceased

6.1 The Biblical Doctrine

6.1.1 What happens at death

6.1.2 Relationship between the spirits of the departed

6.1.3 Relationship between the departed spirits and God

6.1.4 The activities of the departed spirits

6.1.4.1 Rest

6.1.4.2 Bliss or judgement

6.1.4.3 Relationship between the dead and the living

6.1.5 Sacrifice and food offerings

6.2 Comparison with ATR

7. Summary of and conclusion to the Chapter

Chapter 5:

Culture, identity and Gospel

1. Culture, humanity and identity

1.1 Definition of culture

1.1.1 Broad definition

1.1.2 Worldview

1.2 Is human life essentially cultural?

1.3 Supra, primary and other identities

1.3.1 Supra and primary identities

1.3.2 Other identities

1.4 Conclusion

2. How did Christianity in the New Testament Church impact the convert’s personal/group identity?

2.1 Changes to personal identity

2.2 A new group identity

2.3 The identities of Christians and non-Christians contrasted

2.4 Distinctive ethical standards of Christians

2.5 Conclusion

3. How did the new elements and changes in the convert’s personal/group identity in the

New Testament Church impact his/her culture and cultural identity?

3.1 New Testament Christians did not lose their cultural identity

3.2 The relationship between the supracultural and the cultural in Christianity

3.3 The New Testament church’s struggle to be multicultural

3.4 Relationships in the world between Christians and non-Christians

3.5 Conclusion

4. Summary and Conclusion

5. The application of this chapter to the evangelical churches in Africa

5.1 Definition of an African

5.2 An African evangelical Christian

5.3 What will be the price to pay to be an African evangelical Christian?

5.4 How to defend the claim that evangelicalism is the answer to Africa’s problems

5.5 Where to now?

Chapter 6:

An evangelical discipleship model for Africa

1. Worldview, culture, identity and

African Traditional Religion

2. The African Renaissance

3. Teaching the doctrines of Christianity

4. Teaching and applying the Gospel contextually

5. Additional insights relevant to discipleship in the African church gained at the Bible Institute Eastern Cape and from further reflection on Africa and the South Africa in particular

5.1 Facing the past

5.1.1 The importance of confession, repentance, forgiveness, and restitution

5.1.2 Learning from the past

5.1.2.1 Was the cost of Africa’s liberation too great?

5.1.2.1.1 The moral legacy

5.1.2.1.2 The educational legacy

5.1.2.1.3 The leadership legacy

5.1.2.2 The cultural legacy

5.1.2.3 The economic legacy

5.2 Facing the present

5.2.1 The problem of always blaming the West

5.2.2 Problems in education

5.2.3 Problem of laziness

5.2.4 Problems in development

5.2.5 Problems of greed, corruption and crime

5.2.6 Problems of alcohol and other drug abuse

5.2.7 Problem of HIV/AIDS

5.2.8 The problem of cultural and racial tensions

5.2.9 Problems in the economy

5.2.10 The Problem of poverty

5.2.11 The problem of poor leadership

5.2.12 Problem of a lack of morality

5.3 Facing the future

5.4 Pastoral approaches to syncretism

5.4.1 Use of illustrations

5.4.2 Understanding the relationship between worldview and culture

5.4.3 Handling syncretism as sin

5.4.4 Teaching the causes, purposes and treatment of illnesses, needs, trials, sufferings, crises and death

5.4.5 Teaching for transformation

5.4.6 Applicability of 1 Corinthians 8-10 and Romans 14:1-15:13

5.4.7 Applicability of Philippians 3:15

5.4.8 Rev Andile Mbete’s story

6. A model of discipleship for evangelical churches in Africa

Chapter 7:

Summary and Conclusion

Chapter 8:

Bibliography

ENDORSEMENTS

Expanding on his MTh thesis Vernon Light bravely tackles the difficulties in making mature disciples of Christ among Africans. His many years of experience preparing primarily Xhosa students for ministry in Evangelical churches have given him rich insights into the failures of churches, both black and white, to address biblically questions of ethnicity, identity and culture. He demonstrates how under-contextualising the gospel by western missionaries and over-contextualising it by AIC leaders have both led to an unhelpful and unbiblical syncretism. This book highlights Vernon’s passion for the God of the Bible and his desire for truly African evangelical churches. His sometimes challenging conclusions make essential reading for anyone who shares his passion, not least those who are responsible for training the next generation of church leaders in Africa.

Richard Weston BA(Hons), DipTh (Biblical Anthropological and Cultural Studies) (All Nations Christian College) (International Student Ministry Consultant with Intonations, and Senior Advisor and former National Director of Friends International)

The Reverend Vernon Light should be commended for his boldness in addressing issues pertaining to syncretism within the church in the African context, and for his criticism of what he considers to be negative practices in African traditional religions. Mostly he should be commended for a job well done on addressing one of the most pressing and less talked about issues in the church in Africa today, namely its moral and spiritual character. He has provided the church in Africa with one of the best discipleship models which can help the church reach a state of purity and thereby maturity. Although some may not agree with all his comments regarding African cultures and African traditional religions, the book, nevertheless, is a must for every theological training institute and seminary and every pastor in Africa. This work has the potential to refocus discussion and debate within the African Christian community and shift it towards something which is necessary in order to bring the church in Africa to greater godliness and maturity. He has shown that for the spiritual and moral reformation of the African church to be possible, effective discipling of the African Christian community is necessary; and he has provided us with the necessary tools to make the task possible. The book’s usefulness to the African church needs to be emphasised as it provides clear perspective and guidance from a biblical perspective on the most fundamental issues concerning African culture. It is important to note that the book does not discredit African culture; it also points out the good things in it that can be used in conjunction with the gospel of Jesus Christ. One of the book’s strengths is that it provides everyone who is a Christian, especially in an African context, with an understanding of how to live the gospel within one’s culture without losing one’s cultural identity.

Simpiwe G Mpaliso BTh, Postgrad Dip (past student of the Bible Institute Eastern Cape)

The book covers the important area of the discipleship of African Christians in evangelical churches in Africa. It clearly indicates that the neglect in evangelism and discipleship has played a major role in producing a generally weak and syncretistic Church in Africa. For this reason the discipleship model developed in this study for evangelical African churches goes a long way towards correcting the present situation, so that new converts are brought to maturity. This will enable the fast growing evangelical movement in Africa to play a pivotal role in the spiritual and wider transformation of the African continent. It follows, therefore, that besides the need for a discipleship model for evangelical African churches, the churches in the West and in the East, also require such models, specifically suited to their contexts, shortcomings and needs. I concur with the author that there clearly needs to be a massive drive to equip more pastors and future pastors with the skills necessary for discipleship of converts in Africa that lays a solid foundation for building mature Christians free of syncretism with a kingdom passion for Africa. For this reason this book will be a vital tool for lecturers at Africa’s evangelical colleges, seminaries, and universities to inspire them to strive to better equip their students for effective discipleship ministry in their churches.

Noel Woodbridge DEd, DTh (Senior Academic, South African Theological Seminary)

I am so grateful for what Vernon Light has given us: a deep understanding of the African and Xhosa religious mind, solid biblical doctrine clearly applied, and a personal walk with African men and women training for Christian ministry. But that is not all. Vernon has given us a warning and also great hope. Without African discipleship deeply rooted in the Word of God and carefully applied in the ATR context, there will be no African Renaissance or Reformation. Positively, his thesis creates a passion and a sympathy for our people, and stirs us up towards bold and relevant preaching of the Gospel. Here pastor, preacher and student, Black or White, will find much that is necessary if we are to truly make African disciples for Christ.

The Rev Kenny Lloyd BA, HDE, BA(Hons)(Theology) (Pastor and Missioner among mostly Xhosa-speaking Africans at the Nelson Mandela Metropole University)

The Rev Vernon Light has drawn on extensive reading and a wealth of personal experience, to produce a useful contribution to the pressing problem of presenting the Christian Gospel in a form which African people can understand and with which they can identify. I commend this book to all who are concerned and excited about the Great Commission (Matt 28:18-20) as it addresses our twenty-first century situation in Africa, particularly in South Africa.

The Rev Michael Higgs PhD (retired Methodist minister and part-time lecturer, Bible Institute Eastern Cape)

I commend the passion that Vernon expresses throughout his book, which I believe gets to the heart of the matter concerning how one should evangelise African people from a Christian perspective. I especially am pleased that his book addresses issues that are relevant and meaningful to African thought. It is therefore with pleasure that I recommend this book, especially as a ministry tool in teaching African people that their identity and culture is not threatened by an acceptance of Christ into their lives.

Mark Pretorius PhD (Senior Academic, South African Theological Seminary)

The Rev Light has become known in the Eastern Cape as a man with a passion for engaging with African pastors and church leaders to contextualize the gospel within their culture. During his time as principal and lecturer at the Bible Institute Eastern Cape he always tried to find the balance between true discipleship of the students on the one side, and theological sound doctrine on the other. He engages himself with the African Traditional Religions in modern and postmodern worlds, without trying to deconstruct the central message of salvation in Christ into a syncritized humanistic theory. This book will contribute to the ongoing quest for a deeply-rooted Christian spirituality and discipleship within modern-day Christianity in the African Church.

The Rev Paul Stoltz PhD (Principal, Bible Institute Eastern Cape)

Vernon Light needs to be commended for bravely identifying some of the thorny issues (sacred cows?) facing the church in Africa and dealing with them head on, in a frank yet godly way. In some senses he has gone where few have dared to tread, for fear that they may offend, but the issues are at a critical and pressing stage and addressed they MUST be if the church in Africa is to become truly holy and effective. We at the South African Theological Seminary are proud to publish this book and are convinced that it will make a significant contribution to the Church in Africa.

Reuben van Rensburg DTh (Principal, South African Theological Seminary)

ACKNOWLEDGEMENTS AND DEDICATION

Without the African students at the Bible Institute Eastern Cape this book would never have seen the light of day. I owe a great debt of thanks to them for allowing me into their hearts and lives, no easy task when it is noted that I was a privileged white from the apartheid days and thus linked with one of the cruellest and most humiliating political ideologies of all time. Thanks to these gracious and forgiving fellow-Christians I was allowed to discover the real Africa and experience first-hand the hurts, deprivation, qualities and hopes of its wonderful peoples. My growing appreciation of the needs of Africa and love for Africans has led to a burning passion to see Africa enter its golden age. I also want to acknowledge and thank David Williams for his fine supervision role during the research for and writing of the original master’s thesis out of which this book grew.

Firstly, I want to dedicate this book to the past board members, faculty, staff and students of the Bible Institute Eastern Cape and to the Church in Africa. Rodion Kraus needs special mention, not only because he was an able board member, but because he (together with his wife Liz) has showered us with supportive, encouraging, insightful, consistent and generous love for decades that has played a unique and major part in enabling and inspiring my ministry, particularly over the last twenty years. Without them this book would never have been written. Secondly, I want to dedicate my book to my family—my wife, Heather, and children, Judy, Shirley and Timothy. Their loving support, understanding and timely input have provided the foundation and inspiration for my life of Christian service. They thus shared in the production of this book, a project that started over thirty-seven years ago when I married Heather. As they read the book may they be challenged to always give their very best for God, our great Saviour and Lord. Thirdly, and most importantly, I want to dedicate this book to our triune God, Father, Son and Holy Spirit. I owe my very existence to God, live in an amazing world he specially designed for me (and all other members of the human race and other life), have experienced his marvellous grace in salvation from the guilt, penalty and power of sin, have been sustained and empowered by him to live a deeply meaningful, purposeful and satisfying life, and have been given the sure hope of a new earth in the glory of his eternal presence. To him be the glory.

PREFACE

This book really began nearly one hundred years ago when my grandfather and grandmother Light emigrated from England to South Africa as missionaries. The result was I was born and bred in South Africa and eventually developed a passion for Africa—its magnificent beauty, its peoples and its eventual development into a prosperous, God-glorifying continent. I worked my way slowly out of the Euro-centric and colonist mindset to increasing acceptance and repentance of my role in the apartheid system and into the heart and soul of Africa, and finally to a burning desire to see the transformation of South Africa and the rest of Africa. This book is the culmination of the journey that started with a concern and passion for Africa in the heart of my ancestors. Actually, this journey is far from over. The final phase, which has only commenced, is my work at the South African Theological Seminary where I hope to play a growing role in facilitating theological research geared towards the further strengthening of the Church in Africa. The goal is that the African church becomes truly harmonised and equipped with the vision and principles of the kingdom of God so that it puts on display before the world the manifold wisdom of God revealed in the solution of the Gospel, the only solution, for all the challenges with which Africa is beleaguered.

This book is an extension of an MTh dissertation, especially in the area of further reflection on the South African situation. The introductory chapter has been rewritten in a reader-friendly mode. The book focuses on syncretism in the churches in Africa that fuses Christianity with African traditional beliefs and practices incompatible with Christianity. From the evangelical perspective, given the centrality of the conversion experience and new birth and loyalty to Christ, syncretism is seen as a sign either of no conversion or of spiritual immaturity. Further, it is believed that syncretism stunts genuine Christian growth and thus prevents achievement of full spiritual maturity. The study reflected in this book seeks a solution to this problem. This problem is particularly relevant as the church in Africa is not young (its roots go back centuries), is numerically massive, growing fast (especially the evangelical wing), and has failed to impact Africa significantly.

I am well aware that churches, especially evangelical ones, avidly claim to believe in the discipleship of converts, so vital if a solid foundation necessary to build mature Christians is to be laid. Traditionally this training has involved sessions on Christian salvation and the spiritual disciplines expected of Christians. Further, in Africa this discipleship has been largely Eurocentric, theoretical, and without adequate inculturation of the Christian life in African culture. The widespread weak, ineffective state of the Church in Africa indicates this discipleship model is inadequate.

This book explores a number of areas that are relevant to discipleship in churches, particularly evangelical churches, in Africa: evangelicalism, modernism, postmodernism, radical religious pluralism, African traditional religion (ATR), central Christian doctrines, worldview and its function, the nature and role of culture in society and the church, and the place and importance of cultural identity. The book climaxes in a range of discipleship principles and steps, most of which do not normally feature in discipleship of African converts. These principles are uniquely relevant to the African Church and are brought together to form a framework for a comprehensive and holistic model for Christian discipleship in Africa.

In this book I share some of my experiences with my African theological students at the Bible Institute Eastern Cape related to themes handled in the book. Discussions with these students about the generally poor theological, spiritual, moral conditions of African churches provided the key motivation to embark on a study that would aim to produce a more effective model of discipleship for churches in Africa.

The crises, problems and needs in Africa, as well as the African Renaissance, are also presented and their significance noted for Christian discipleship. It is argued that training up mature evangelical Christians should have a positive impact on both the churches and the continent, especially in helping establish widespread morality and accelerating development so that Africa becomes independent and self-supporting.

The book attempts to show that Christianity is largely the continuation, fulfilment, enrichment and reinterpretation of African traditional religions and that it therefore should strengthen rather than undermine African identity. It is argued that the greatest mistake of the missionaries and their white (and sometimes black) successors was their failure to appreciate the need to root or inculturate Christianity in the cultures of Africa and not undermine the African identity. They paid scant attention to the African worldview and its huge, key influential role in African life. What we now see as their cultural imperialism, together with colonial slavery and economic oppression, damaged the African identity, and this impairing of so crucial a component of human-makeup probably did more than anything else to hold back widespread serious development on the African continent. This book shows that Christianity, relevantly taught and culturally applied, affirms African identity and effectively meets the needs of Africans in a traditional context without the need for syncretism.

The study presented in this book fits into the African Renaissance, but stresses that a Spiritual Reformation that produces mature Christians, is vital to achieving the goals of the African Renaissance as it restores the African identity and African customs (those compatible with Christianity), lifts African humanity to greater heights, fulfils the longings and dreams implicit in African traditional religions, provides the spiritual and moral fibre Africa needs, and strengthens democracy, all of which are key to development so desperately needed in Africa.

The academics in theological institutions and well-trained pastors primarily in Africa constitute the target group for this book. An interesting feature of the book is the long section on SA in chapter 6, which makes the book particularly relevant to theological institutions and theologically well-trained pastors in SA. Later on I hope to put out the book, and possibly individual chapters, in a popular format for the general Christian public. I have not found a work that tackles the total African context in one book and their implications for the discipleship of converts in Africa. The book thus functions as a primer for any research into issues facing the church in Africa. It provides the big picture, the full background, so necessary if research into the African church’s current challenges is to be relevant and truly effective. From this vantage point areas for further and more in-depth and narrowed research can be gleaned. I do believe my book provides the guidelines for evangelicals for discerning areas in the African Church that most urgently require specific research.

My dream and prayer is that the discipleship model resulting from my research (see end of chapter 6, the climax of the research) will be fleshed out into a detailed five-year discipleship programme that can be adopted by the average African church. It is also my prayer that this book will help the process of uniting like-minded Christian leaders in Africa so that we fortify and enlarge our efforts to see the church in Africa mature to the point where it exercises a profound impact on the societies and economies and development of Africa.

I generally do not capitalise the word ‘church’ in any of its uses in the book. Most times the word refers to all believers in a local area, region, continent or the world, i.e. it does not refer to particular denominations. The context will make clear the meaning the word has.

Vernon Light

FOREWORD

The problem of syncretism is often discussed in African church leadership and theological circles. What is usually meant by this term is the merging of Christianity with elements in African traditional religions and practices that cannot be harmonized with the Gospel. However, there is an allied problem which is also a real threat to African Christianity, and this is lack of understanding on the part of both white and black Africans. Despite the long history of white citizenship in Africa many, if not most, white Africans are relatively ignorant of black African religions and cultural practices. On the other hand, many black Africans regard Christianity as a form of religious colonialism and spiritual imperialism. Vernon Light’s work will go a long way to bringing light to these problem areas.

The major part of this work is devoted to a description of key elements of African Traditional Religion and a comparison with Evangelical Christian beliefs. As a white South African I found the overview of African Traditional Religion very enlightening. It has been all too easy to have grown up in a nation so racially divided that the worldview of the majority of its citizens is a profound mystery to the minority groups. Just this section alone will provide valuable understanding to most white African Christians. I would also suppose that black Africans reading the comparisons with Christian beliefs would obtain a clear picture of what constitutes Evangelical Christianity.

The purpose of this book is not just to describe similarities and differences between Evangelical Christianity and African Traditional Religion, but also to propose a discipleship model able to deepen the Christian knowledge, experience, and lifestyle of African believers. It is often said that Christianity in Africa is a mile wide but an inch deep; but that is not a helpful observation unless it is followed by a constructive proposal on how to deepen the faith of believers on the continent.

This book makes a further contribution in that the opening chapter contains an excellent overview of Evangelicalism, Modernism, Postmodernism, Inclusivism, Exclusivism, and Religious Pluralism. This chapter does link to the main theme of the book and it contains specific references to African spirituality, yet it can be read as a stand-alone resource.

The book is an adaptation and expansion of a postgraduate dissertation and as such does not read as a typical book. However, the advantage of its format is twofold. Firstly, it presents information in a way that is easily accessible. Secondly, it provides the reader with the opinions and findings of many and various scholars. The book is therefore an excellent resource, particularly for students and Christian leaders.

I have little doubt that this work will in time come to be regarded as a basic primer and resource for students and Christian leaders in Africa, and South Africa in particular.

Christopher Peppler ThD, PhD, DTh, Senior pastor of The Village Church and founder and chairman of the South African Theological Seminary

Chapter One

Introduction

Africa from time to time features prominently in the world’s media. It has a fascinating, mixed history—early notable achievements, slavery, colonization, missionaries, struggle for freedom, gaining of political independence, and more recently the battle for economic development and independence. I (a white South African) have lived my whole life in South Africa. It has spanned both the old South Africa and the new one. My last twenty-two years have been focused on getting to know my fellow African Christians intimately, especially from the amaXhosa.

Two events in 1994 intensified my journey into the heart and soul of Africa. The first one was my commencement of a long association with the Bible Institute Eastern Cape as its principal. The second was the epochal event of the first democratic general election in South Africa. Before my move to the Bible Institute, I taught for five years at the high school level, which was followed by theological training and then fourteen years of service as an ordained pastor in three churches in different provinces of the old South Africa. My period at the Institute was sixteen and a half years, which was marked by broadening personal, spiritual, intellectual, cultural, racial and social horizons. This resulted mostly from endless sessions of dialogue with my black (African, Coloured and Indian) students and staff to better understand them and the realities of apartheid and its legacy. These years of awakening stirred within me a deep sorrow and repentance for the horrific and totally unnecessary decades of apartheid ideology and its often cruel application and enforcement. During the last two years I have been part of the academic staff at the South African Theological Seminary, a distance learning institution with accredited programmes up to doctoral level.

The last two decades have seen me break out of the cocoon of racial superiority and discover the real Africa and the amazing qualities and potential of its peoples. My life has been wonderfully enriched since entering this new world. I now realise how greatly impoverished it had been by ‘the Group Areas Act, by fear, by suspicion and the unwillingness to practise true community’ (Kretzschmar 1995d:50). I have come to appreciate that if the human race consisted of only one ethnic group, say seven billion Chinese people, it would not have reflected, as the current diversity does, the greatness of the Creator. It occurred to me one day that it would be an awful experience if my African students, who had become precious to me, arrived at the Institute with white European skins and ways. I realised that my immediate response would be to beg them to return to their normal colour and African distinctives.

Through my work and studies I have become reasonably well acquainted with the Church in Africa and also passionate about it. Aspects of the African Church, e.g. its growth rate and size (see below), vibrant worship, uncluttered and fervent faith in God, and preaching zeal, have greatly impressed me. However, with exceptions, the churches, including evangelical churches, appear to be superficial in their Christian understanding and experience. Needless to say, the Western Church has generally not fared better or much better. What caught my attention was the prevalence of apparent syncretism in so many African churches. By syncretism I mean the mixing or merging of Christianity with elements in African traditional religions that cannot be harmonized with the Gospel, resulting in the gospel losing ‘its integrity and message’ (Hiebert, Shaw and Tienou cited in Hesselgrave 2006:71). Clearly the Western Church has syncretistic challenges with reference to its modern and postmodern cultural world.

As an evangelical I initially believed that the new birth corrected the convert’s worldview and removed those cultural features incompatible with Christianity in one instantaneous moment or in a relatively short time. Though there was clearly some truth in this, my experience with African Christians (and European Christians) alerted me to the possibility that other factors were relevant to reaching full, constant freedom from syncretism, especially syncretism that undermined the role and uniqueness of Christ.

My observations have been that African Christians generally cling to those traditional beliefs and practices that are considered by evangelicals as irreconcilable with Christianity. They are held and observed by some quite openly and by others secretly. Brown (2002:11) notes this ambivalence in beliefs in Christians in Liberia in the mainline churches: ‘As mainstream churches, we say one thing, and we believe in it, but subconsciously we believe something different’ (see Chapter 3 below). As I pondered this situation I wondered if it pointed to a problem that went right back to the time of the missionaries. Their approach was that Christianity was tied to Western culture and there was nothing good in African beliefs and cultures.

About eight years ago I began to look more closely at culture and its relationship to the Gospel and Christian identity. This led me to break away from enslavement to a Eurocentric perspective on life and Scripture and to begin to study the Bible, especially the New Testament, with new eyes. Suddenly I began to discover that culture contributes to self-worth, personal identity, and even Christian experience, spiritual growth, and growth in general. Evangelicalism understands Christianity to be strongly against syncretism as defined above, so if culture was crucial to successful mission and discipleship, there had to be a link and balance between culture, Gospel and personal identity.

I was thus confronted with the need for an investigation and analysis of (i) culture per se (including worldview), (ii) African traditional religions and cultures, and (iii) how the early Christians were brought to full maturity in Christ within their cultures (the New Testament pattern)—to freedom from bondage to and fear of the spirit world into security, safety, fulfilment, and completion in and loyalty to Christ.

It was clear to me that the African Renaissance and the growing Western respect for cultural and religious pluralism were going to make this study most important. This was because these realities were going to ensure that syncretism in the churches in Africa was going to be a growing challenge.

In my work at the Bible Institute and the African townships, I noticed again and again the pervasive influence of the traditional beliefs about the ancestors in the lives of Africans, including most Christian Africans. This I felt threatened the supremacy, intermediary role and lordship of Christ, the ministry of the Holy Spirit, and development in the widest sense (i.e. in Christian growth and also in personal, economic and other areas). The latter intuition on development stemmed from the fact that ancestral beliefs encourage looking back to past wisdom and practices for solutions to current spiritual, personal, economic, political, and social problems. This matter of the ancestors clearly called for serious study.

Another issue that weighed heavily on my heart was the moral decay in Africa (and the rest of the world) and its negative impact on development on the African continent. Venter (1997:114), speaking of South Africa, highlights the giants, ‘the silent dynamics’, that need to be overcome if South Africa is to become a stable, safe, prosperous and uniformly first-world country. Three of them are ‘crime, the erosion of authority and community disintegration’—all requiring moral solutions. The HIV/AIDS pandemic is another giant needing to be conquered, stemming mostly from immoral sexual behaviour. Since mature Christians live moral lives through God’s power, Balcomb (2001:12-13,15) argues that if there were to be large-scale conversions, it ‘could have an influence on the level of crime and corruption in the country [South Africa]’. This would apply to the rest of Africa.

The following question, however, had to be faced: Are there not significant numbers of professing Christians in Africa, and why therefore is Africa facing a morally disturbing situation? With reference to Evangelicalism, ‘In Africa as a whole [it] . . . is very widespread’ (Balcomb 2001:5). In 2001, 14.8% of the continent’s population was evangelical (Johnstone and Mandryk 2001:19). Evangelicals were to be found among the 98 768 000 Protestants and 32 329 000 Anglicans, and the 78 360 000 [African] Independent Church members (some of the latter fitting wholly or partially into the evangelical camp) (:21). Many evangelicals would dispute the claim that any AIC churches are evangelical; but behind the different degrees of syncretism in the AIC churches there appears to be a basic evangelical position in many.

Surely, if the millions of Christians in Africa had lived up to their Christian profession, the moral and development state of Africa would not be so depressing? No wonder Walker (1993:214), speaking of evangelicals, states that the failure to live up to Christian ethical standards has ‘created a crisis for evangelical credibility.’ He (:215) further states that in South Africa the power ‘of the Gospel as a liberating force within the whole of human experience has still to be discovered and appropriated.’ It seems an inescapable conclusion that the discipleship of converts in Africa has generally been wanting.

The numbers of evangelicals in Africa are huge and continuing to grow rapidly. There can surely be no doubt from this fact, and the other above observations, that the most urgent need in Africa is the discipleship of all evangelical church members to maturity, a ministry long overdue. This need is not peculiar to the Evangelical Church in Africa. The Evangelical Church in the West is also generally spiritually immature, powerless and syncretistic, and therefore also needs a more successful model of discipleship consistently applied.

It was the above background that led me to embark on a postgraduate research programme focused on the development of a discipleship model better suited to Africa’s history, cultures and her present day context, including the challenges the continent currently faces. The main motivation behind the research was the conviction, as an evangelical, that the missionary era and subsequent history of the church had largely failed to disciple the converts adequately and effectively. This lack I believe best explains the limited impact the church has had in Africa, especially in recent decades.

The study took up a number of areas that were considered pertinent to the discipleship process in Africa as understood by evangelicals. Each chapter revealed an aspect of discipleship that had generally been either neglected or not fully understood. The areas covered were: evangelicalism, modernism, postmodernism, radical religious pluralism, African traditional religion, central Christian doctrines, worldview and its function, the nature and role of culture in society and the church, and the place and importance of cultural identity in addition to Christian identity.

The chapter dealing with central Christian doctrines also carefully compared them with the relevant or closest beliefs in African traditional religions presented in the previous chapter. This was in order to better grasp the extent of the similarities and irreconcilable differences. This contrast was also necessary to throw light on why syncretism had been such a problem in the African church, at least according to evangelicals, and on where the discipleship process needed more attention and planning, and perhaps even a new approach.

The chapter on worldview, culture, personal/cultural identity, Christian identity, other identities and their interrelations, was most revealing. It showed the importance of the place of culture in society and in the church. For instance, it concluded not only that an African who is converted can be an evangelical and an African at the same time, but also that God intended this to be so.

The study issued in a range of discipleship principles, most of which do not normally feature in discipleship of African evangelical converts. These principles were brought together resulting in the framework of a comprehensive and holistic evangelical model for Christian discipleship in Africa.

The study recommended that Christianity could be presented as largely the continuation, fulfilment, enrichment, reinterpretation and transformation of African traditional religions, and that it therefore should strengthen rather than undermine African identity. It concluded that the greatest mistake of the missionaries and their white (and sometimes black) successors was their failure to appreciate the need to root or inculturate Christianity in the cultures of Africa (without syncretism) and not undermine African identity. They generally paid scant attention to the African worldview and its huge, key influential role in African life. What we now see as their cultural imperialism, together with slavery and the colonial political oppression and economic exploitation, damaged the African identity. It is argued in the study that this impairing of the African sense of personhood probably did more than anything else to hold back widespread development on the African continent.

The study also concluded that if it is relevantly taught and culturally applied, Christianity should affirm African identity, and effectively meet the needs of Africans in a traditional context without the need for syncretism. The study can be seen as fitting into the African Renaissance. This is because it contributes to achieving the goals of the African Renaissance for the following reasons: it seeks to restore the African identity and African customs (those compatible with Christianity), lift African humanity to greater heights, fulfil the longings and dreams implicit in African traditional religions, provide the spiritual and moral fibre that much of Africa needs, and strengthen true democracy, all of which are key to development so urgently needed in Africa. The problem of battling to see Christianity as final revelation, and largely as the fulfilment of African traditional religions, is handled by teaching the difference between natural/general and special (biblical) revelation.

This book presents an extended version of the original study. Much material collected during the research process, but not needed for the original dissertation, has been added. The present work now also includes some of my experiences with my African theological students at the Bible Institute Eastern Cape related to themes handled in the earlier study. Further, an added extended treatment of the South African situation and the implications for discipleship of converts to the Christian faith has also been incorporated.

Each chapter of this book deals with one specific area and can stand on its own. This means you can go straight to any chapter of interest to you and read it with understanding without having had to first read what has gone before. Naturally it is best to read every chapter in the proper order as the chapters are inter-related and form the building blocks of the argument of the book.

The contents pages are very detailed and therefore enable you to easily find sections throughout the book that may be of special interest or concern to you. The book is long, but I believe the range of material and extent of the bibliography will make it worthwhile reading the whole work. If you have a love and concern for Africa and the church there, you will find the journey through the many pages less taxing. It is especially hoped that theological institutions and many leaders of churches in Africa will make use of this research.

This book is my humble contribution to the evangelical churches in Africa to help them in their attempts to produce mature Christians capable of contributing to the continent’s transformation. Being a white Christian would no doubt be seen by many as reason for considering me ill-equipped for such a task. It is my prayer, nevertheless, that this book will have real value, in spite of its shortcomings due to my racial background and other inadequacies, for the evangelical churches in Africa. Feedback, especially from evangelical African academics, pastors and teachers, will enable me to see my limitations, inaccuracies in my research, further my education in ATR, and help me improve this book.

My heart burns with a passion for Africa—for its healing and transformation. In this I know I am certainly not alone. May God join such like-minded Christians together in new, dynamic ways that will strengthen our vision and search for Africa’s true liberation and spectacular development. This book I believe would also be largely relevant to churches in any third-world context where traditional belief systems and cultures are still strong.

Chapter Two

A Presentation and defence of Evangelicalism in the current Philosophical-Scientific-Religious landscape

This study is focused on Christian ministry in Africa, especially the ministry of discipleship as understood by evangelicals. This Chapter, therefore, firstly presents an overview of evangelical theology; secondly, because this study is approached from an evangelical perspective, it presents a defence of evangelical theology, especially its doctrine of Scripture and its explanation of the origin, history and destiny of the world. In this apology I attempt to show why evangelicals believe evangelicalism represents the most faithful presentation of Christianity, and that therefore its voice needs to be heard in society, including in the academy.

Now Christianity does not exist and grow in a vacuum anywhere in the world. So its effective propagation depends on the church being cognizant of the worldviews, forces, ideas and trends that shape the world and local cultures in which evangelism and church-planting take place. This need for knowledge of global, national and local contexts is reinforced by the fact that Christianity is a universal faith and missional to its core (see below). This means that African Christians, and especially their leaders, need to be thoroughly informed of the philosophies, religions and ideologies that profoundly determine the contours of regional societies and, sometimes, major regions of the world.

The prevailing philosophical-scientific-religious context globally today, especially in Western and perhaps to a lesser degree in other first-world countries, is modernism, postmodernism and religious pluralism. Africa has not escaped this virulent triplet. Modernism is rooted in secularism; postmodernism denies the possibility of objective truth and understanding of the biblical writers’ intended meaning; and religious pluralism challenges Christianity’s exclusive claims. All three, therefore, strike at the very heart of Christianity. The traditional Christian doctrine that has been most challenged and undermined has been the doctrine of Scripture, and this in turn has meant questioning and deconstructing other key evangelical doctrines. It is, therefore, no surprise that the influence of the three philosophies/ideologies/worldviews, especially in the historical denominations, has disappointed evangelicals and caused a critical and defensive reaction. This Chapter, thirdly, therefore presents an overview and critique of modernism, postmodernism and religious pluralism. The implications of this presentation for the evangelical church, including in Africa, emerge from this Chapter, especially in the area of Christian discipleship, which is the concern of this study. Since modernism, postmodernism and pluralism have been largely shaped by their respective underlying worldviews, these worldviews are also covered (Chapter 5 takes up worldview and culture per se).

1. Evangelicalism

1 m ‘rests upon two axioms: particularity and universality’.1 Is evangelicalism a homogeneous movement?

Evangelicalism was united in the tenets of evangelicalism (see below) until about the middle of the twentieth century. However, the swing away from this unity in beliefs has been only at the fringes of the movement (Carson 1996:443-489). Walker (1993:15) seems to see the doctrinal diversity among evangelicals as more widespread: there is ‘a breadth of variety among evangelicals’ stemming from ‘the wide variety of interpretation surrounding even the most commonly held evangelical beliefs’ (:17). Wells (1994:214) believes that ‘the vision of the evangelical church is now clouded, its internal life greatly weakened, its future uncertain.’ Murray (2000:2,3) states that the ecumenical movement was a key reason for this development in evangelicalism because it lowered the need for ‘fidelity to Scripture which liberalism had introduced’ and stressed ‘that the Christian standing of all participants should not be open to doubt.’ McGrath (1990:111-112) defines the central idea of liberalism as human beings and human culture evolving towards perfection, making ‘Religion and culture… virtually identical.’ Well-known theologian J.I. Packer (2008) represents the traditional evangelical’s assessment of the liberal mindset when he recently quit the Anglican Church of Canada ‘because he believes many of its bishops are arguably heretical for adhering to poisonous liberalism.’ Carson (1996:456) states that the entire history of the evangelical movement is not to be read ‘in terms of the more recent developments of some wings of it’. In this study the point of departure is traditional evangelicalism, which is alive and well (see below), and the challenges it faces with reference to discipleship of converts in the church, especially in Africa where this study is positioned.

1.2 A brief history of evangelicalism

Carson (1996:456) states that evangelical convictions ‘have been central to the belief of faithful Christians in many centuries and traditions.’ Evangelicalism ‘has a long and venerable history’ (Yong 2002:239): ‘the Montanist movement of the second century, the Anabaptist and Pietist movements of the 16th and 17th centuries, the Great Awakenings in Britain and America of the 18th century leading into the Holiness movements of the 19th century and the Azusa Street revival of the 20th century’ (Balcomb 2001:4). The genesis of the Pentecostal Movement at the beginning of the twentieth century is taken to be the Azusa Street revival in America. Ellingsen (quoted in Carson 1998:96) gives a fuller history or roll-call of evangelicalism:

the Reformed tradition, Mainline Pietistic traditions, Holiness churches, Pentecostal Churches, Independent Charismatic Churches, Restorationist Churches, Dispensationalist Churches, churches of the Radical Reformation, the Free Church tradition, Lutherans and other mainline churches such as the Southern Baptist Convention, which is the largest of the United States Protestant churches and includes some prominent members of the Evangelical Movement like Billy Graham and Harold Lindsell.

Murray (2001:1) notes that in the sixteenth century during the time of the Reformer William Tyndale the ‘gospellers’ were less commonly called ‘evangelicals.’ He (:1) then notes that the term passed into more permanent use at the time of the Evangelical Revival. He (:2) further states that ‘By the nineteenth century the Church of England especially was noted for its ‘evangelical party’, and its members, together with those who held to the same gospel priority in other Protestant denominations, became identified as adherents to ‘evangelicalism.’ The Evangelical Alliance, which was founded in 1846,