The African Church Struggles into Her Third Century: Change Is the Crucial Word

A time of doctrinal strife and self-discovery.

In 1960 Harold Macmillan, then British prime minister, gave his famous “wind of change” message in Cape Town at the end of his tour of Africa. “The wind of change is blowing through this continent,” he said, “and whether we like it or not, this growth of national consciousness is a political fact.”

Change! This is the crucial word in understanding the dynamics of African history. In his book Africa’s Search for Identity (1966), V. C. Ferkiss writes: “Africa is a land where people are on the march, imbued with new faiths, especially nationalism, and armed with confidence in their destiny. It is a continent rushing from darkness into vigorous, often violent awakening.”

Within the past two centuries, Africa has experienced three significant epochs. Like the Dark Ages of European history, Africa went through its dark period when little or nothing was known about it in the West. The northern part of the continent was separated from the south by a veritable iron curtain of Sahara desert. Its coasts were impenetrable and its forests, often called jungles, were impassable. Explorers described Africa as “a white man’s grave.”

Then came the period of colonization when, after the abolition of the inhumane slave trade, the tropical lands were sought partly out of curiosity and partly as sources of valuable raw materials. Once the conquest had taken place, the political and economic control was in foreign hands. As Donald M’Timkulu points out, “The goals of African society were set by others, and Africa existed for the benefit of Europe. Naturally, this was a period of cultural dislocation.” The Christianity that had twice before (in the fourth and fifteenth centuries) failed to penetrate into the life of the indigenous peoples finally had its way by the beginning of the nineteenth century. It came in different “brands,” a fact that jeopardized the unity of the message.

The traditional foundations of African peoples have been shaken by all the changes, and everyone is asking the question, “Who am I?” This search for identity sets the tone for a proper understanding of contemporary events in Africa.

The Socio-Political Revolution

The growth of national consciousness has resulted in the rise of 46 independent countries in sub-Sahara Africa where in 1957 there were only two—Liberia and Ethiopia. The transition time has been so short that the transfer from colonial dependence to national independence has been rough and uncertain. In every part of sub-Sahara Africa, the handing over of political power was brought about by the pressures of an irresistible tide of nationalism. Africans began defining themselves as such in contrast to those who oppressed or despised them.

Since unity is strength, it became necessary for the leaders to seek political unity at all costs. In many of his public addresses and in his leading publication, Africa Must Unite, Kwame Nkrumah of Ghana expressed the ambition to bring all African nations under what he described as the “United Nations of Africa.” His dream was not totally realized, but his advocacy of unity reached its climax at the creation of the Organization of African Unity in Addis Ababa in 1963.

The OAU charter enunciates four cardinal principles of modern African nationalism: national sovereignty, continental liberation, pan-African unity, and world nonalignment. Though instability, bloodshed, coups and countercoups, and general unrest have marked our political arena in the last decade, the fact remains that the spirit of unity is the spirit of Africa. It is a spirit not limited to politics; it forms the bedrock for ecumenical movement in Africa.

The nationalists’ platform for independent Africa promised not only the creation of democratic states but also a better life—and the downtrodden common man gave this his hearty endorsement. Nkrumah’s slogan, “Seek ye first the political kingdom and all else will be added unto it,” became popular. This humanistic hypothesis was to result in three major realities: unprecedented urbanization, with about 25 percent of Africa’s 360 million persons living in cities; a manipulative authoritarian government; and a secular society characterized by a shift from permanence to change, from the universal to the particular, from unity to plurality, from the absolute to the relative, and from passivity to activity. Constant student demonstrations and military coups indicate dissatisfaction and loss of confidence in their political leaders. Southern Africa is becoming a buffer state for a power struggle between West and East. Millions of fellow Africans are on the run today as refugees. A political Utopia is an illusion.

The Cultural Revolution

During the colonial period the African way of life underwent some incisive changes. The doctrine of racial superiority evidenced in politics, economics, education, science and technology, religion, and culture was to be repudiated with the turn of the sixties. Throughout the independent African nations is an awakening of interest in the traditional culture of their forebears. Black means are sought to propagate the new ideology: music, painting, carving, arts and crafts, university degrees in African studies with cultural emphasis, seminars, and, of course, publications. The rise of Black Power in America simultaneously with national consciousness in Africa cannot be mere coincidence.

Two dangers face evangelical Christianity in Africa. First, many Africans identify Christianity with imperialism. Western culture was assumed to be Christian culture. With this type of confusion and the deterioration of Western culture coupled with the loss of political power, one is not surprised at the concentrated efforts of the nationals to uproot any form of foreignness. One national journalist reportedly said, “Cultural revival is out to liquidate the work of the missionaries and their deception which made our people throw away their precious heritage.”

The second danger can be described as “ecclesiological conformity.” The debate in many of the churches today centers around what type of music, arts, painting, architectural designs, and officiating garments should be used. “Should Jesus be given a black face in pictures?” is a popular question. Some of our theologians even claim that “Jesus Christ has come to fulfill and not to destroy African religion.”

Evangelical Christians are bound not only to correct the errors rampant in our day but also to give a defense of their faith (1 Pet. 3:15–16). As Dr. Byang Kato said, “The attitude of Christians toward cultural renaissance need not be negative. Culture as a way of life must be maintained. But where a conflict results (between Bible and culture), the cultural element must give way.”

A fellow student, Tony Evans, put it more succinctly: “Black must be biblical before it can be beautiful. Where blackness and Bible bump heads, blackness must go.”

The Ecclesiological Struggle

The winds of change and the search for identity have not left the church in Africa unaffected. Churches of every denomination are jammed with young and old. Church authorities estimate that there are more than 100 million Christians among the 360 million black Africans. Ironically, the church was not prepared for such unprecedented growth; it brought problems such as universalism, ecumenism, humanism, pluralism, and syncretism. The growing tendency is toward what John Stott has described as “a fruit cocktail of religions.”

Unfortunately, many disciples are caught in our evangelistic nets but remain untaught in our doctrinal institutions. How many average churchmen know that Christ alone saves? How many are convinced that the Christ who saves is able to keep day by day—and that no help is needed from the native medicine man? How many understand the implications, made by some of our theologians today, of assertions such as an errant Bible, authentic revelation outside of the Bible, and Christ’s fulfillment of African expectation? When churches try to exist without sound doctrine, how easy it is to compromise.

Evangelicals have spent a great deal of time and resources in condemning ecumenical activities in Africa. Instead of reacting against the conciliar movement, it is time for us to take initiatives. Nothing is wrong with unity based on biblical principles. But never shall we sacrifice divine commands at the altar of carnal fellowship. Compassion is an intrinsic part of the gospel, but political, economic, and social liberation cannot replace the spiritual regeneration and reconciliation of man to God. Rather than moratorium, biblical Christianity should maintain “partnership” that is the legacy of the apostolic church (Rom. 15:24; Phil. 1:5; 2:25; 4:15). The church is of Christ wherever it is located. This christological uniqueness must be upheld though forms and expressions of worship may take on local colors.

The Theological Debate

The theological deficiency of churches in Africa has led to the rise of many sects, heresies, cults, and numerous other false movements all over the continent. Several attempts have been made both by individuals and by groups to combat the situation. In 1969 the All-Africa Council of Churches published Biblical Revelation and African Belief, written against African background with the main thrust showing the authenticity of the traditional beliefs based solely on the validity of general revelation. While the scholarship of this work is admirable, its universalistic presuppositions and objectives create serious problems. Concentrated efforts are being made in our universities and other places of higher learning to produce theology for our churches, but the output so far cannot truly be called “Christian.” The proponents of this African theology, however, not only use Christian terminology, but claim to be Christians. This led Kato to state, “African theology seems to be heading for syncretism and universalism.… In the African evangelicals’ effort to express Christianity in the context of the African, the Bible must remain the absolute source.”

Another unacceptable proposition concerns black theology. Tom Skinner, considered to be moderate, defines it thus: “If theology is the study of God, when we talk about Black theology, we are talking about the study of God through the black experience.” Originating simultaneously with the Black Power movement of the 1960s in North America, black theology alleges that white theology has exploited the black man and now turns the tables by calling for black economy, black power, black churches, and black ideologies. It does not hesitate to align itself with the Black Muslim movement. Black theology is gaining some ground in Africa, particularly in the deep south, but in my assessment it seems to be a Marxist philosophy wrapped in the garb of theology. In places of apparent quietness and political stability, black theology has no message. In actual fact black theology is as foreign to Africa as the alleged Western theology.

Things To Come

Looking ahead, one could be as extremely pessimistic as Tai Solarin, who wrote in 1961 in the Lagos Daily Times, the newspaper with the widest circulation in West Africa, that Christianity has no future in Nigeria. History has proved him wrong. On the other hand, one could be as overly excited about the zeal and enthusiasm of African Christians as Billy Graham, who pleads for African missionaries to America.

One thing is sure: the church of Christ has come to exist in Africa regardless of Satanic opposition, and in accordance with our Lord’s words in Matthew 16:18. Besides promoting the persecution of the saints, which African Christians should be prepared for, Satan delights in sowing falsehood wherever the truth of the gospel message is sown. This sober reality constitutes the threats to the church in Africa, the threats posed by syncretism, sectarianism, secular humanism, ecumenism, universalism, and pluralism.

Like the sixteenth-century Reformers, evangelical Christians in Africa—and elsewhere—must reaffirm their “total unconditional and exclusive commitment” to the authority of the Word of God. The theological battle in Africa will be won or lost in the arenas of the truths concerning inspiration, infallibility, inerrancy, and absolute authority of the Scriptures. It is imperative, therefore, for African evangelicals to establish proper priority, proper perspective, and proper programs in relation to God, in relation to the body, and in relation to the world.

The Priority Of The Church

The singular purpose and duty of the church, says the Westminster Shorter Catechism, is to glorify God and enjoy him forever, a noble function exemplified by the life of our Lord (John 17:4). Like her Head, the church has a primary and fundamental duty of glorifying God, and does it by praising him (Ps. 50:23), doing his will (Gal. 1:24), acknowledging who he is (Rom. 1:21), bearing fruit (John 15:8), suffering with him (Rom. 8:17, 30), loving one another (John 13:25), good works (Matt. 5:16; 1 Pet. 2:12), and by her purity (1 Cor. 6:19–20).

The church also has the responsibility of edifying her members. To this end, spiritual gifts, talents, and other ministries are being bestowed on every genuine member of the church (Rom. 12:6–8; 1 Cor. 12:7–11, 28–30, etc.). Pastor-teachers must teach their members how to discover their God-given abilities, and encourage them to exercise such abilities according to the measure of grace (Rom. 12:6), to the glory of God (1 Pet. 4:11), and for the perfecting of the saints (Eph. 4:12–13). The concept of “Body Figure,” wherein unity in diversity predominates, rules out selfishness, schism, moratorium, and monarchism. When we humbly exercise our gifts in love, we have an abiding testimony before the watching world. In unity lies strength.

To the world the church has the responsibility of witnessing for Christ and discipling the nations (Acts 1:8; Matt. 28:19). This does not preclude works of charity that are an intrinsic part of the good news, but it does suggest that the church needs to be cautious. The church is not an organization for social and political asylum, nor should it use divine resources to bribe people into God’s kingdom. Since the church is in the world but not of the world, she should not be indifferent to the social, political, and economic struggles of mankind, but neither should she sacrifice its ambassadorial functions at the altar of social involvement. Our Lord Jesus Christ liberates the total man: the material and the immaterial (John 8:36). The biblical sequence begins with internal spiritual regeneration and reconciliation of man to God, manifesting itself in an external physical transformation and reconciliation of man to man in society.

The theological prospects and religious movements in Africa resemble the world of the second and third centuries of the Christian era. Theirs was a time of doctrinal strife that called for ecumenical efforts to formulate creeds and a positive Christian apologetic. Likewise, evangelicals in Africa need a system that will express theological concepts in terms of African situations. Theology in Africa should scratch where it itches. Evangelical African theologians need to tackle such problems as polygamy, family structure, spirit world, worship, and Christians’ responsibility to the government, and present biblical answers. Also, we need Christian apologists who, like Tertullian, will without compromise uphold the uniqueness of the biblical faith and present a defense to the intellectual world. To accomplish such an objective, sound and advanced theological training is imperative. Its price can never be too high to pay.

Finally, whatever organizational programs we decide to undertake must reflect our priority, perspective, and objective. We must, individually and corporately, do our utmost in the power of the Holy Spirit for God’s highest and the good of mankind.

G. Douglas Young is founder and president of the Institute of Holy Land Studies in Jerusalem. He has lived there since 1963.

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