Addressing Contextual Misleading Theologies in Africa Today

Introduction

John Ngige Njoroge

The All Africa Conference of Churches (AACC), through its Department of Theology, Interfaith Relations and Ecclesial Leadership Development, held the first theological symposium on misleading theologies from 23rd–27th October, 2019 in Nairobi, Kenya. The AACC, through this symposium, intended to continue accompanying churches in Africa in the area of promoting relevant contextual theology as the continent encounters proliferation of different theologies and misinterpretation of the Scriptures leading to false doctrinal teachings and practices. The symposium created a platform for church leaders as well as lay and ordained theologians to engage in identifying, analyzing and deconstructing misleading theologies being promoted in the continent. Consequently, the proceedings of this symposium have contributed to the production of this book.

This book is a collection of articles presented by church leaders and theologians as constructive and contextual theological discussions that eventually uphold our Christian teachings and beliefs, promoting a life with dignity in the continent that is based on practical theological beliefs. This has been done by identifying, analyzing and deconstructing misleading theologies by discussing particular theological issues under thematic topics including Essential Features of Misleading Theologies; Contextual Features of Misleading Theologies; Health and Healing; Wealth and Poverty; Power and Authority; Government Regulations on Religious Institutions; and Gaps and Different Approaches to Addressing Misleading Theologies.

This book is thematically organized under the general theme of Addressing Misleading Theologies in Africa. In order to be precise in addressing misleading theologies, general theme is further divided into thematic topics. Each thematic topic addresses a specific issue promoting misleading theologies in Africa today. The thematic topics are addressed in chapters as follows.

Chapter one presents the essential features of misleading theologies in Africa. The main section is On Captivity through Hollow and Deceptive Philosophy: Misleading Theologies and Christianity in 21st Century Africa. This section has specifically quoted St. Paul’s letter to Colossians 2:8 and Jude 1–3, and defines misleading theologies as teachings that ignore the supremacy and sufficiency of Christ. This is any teaching, doctrine or practice that challenges or misrepresents the divine sovereignty of God. They are heretical and fashionable thus leading to the subtle and crafty installation of materialism in churches.

Further, this section identifies essential features of misleading theologies as religious plurality, theological captivity, and hollow and deceptive teachings which serve to impoverish the unsuspecting faithful. Sources of these theologies include biblical hermeneutics; technological advancements that have made information easily available and demystified traditional religion; confusion in theological education where emphasis has been put on academic discipline and achievement as opposed to spiritual formation; human nature as exemplified in greed and covetousness; and the use of the Bible to justify materialism, which promotes introduction of counterfeit gods through idolizing money and power. This could be referred to as the gospel of materialism which should not be confused with the Gospel of Prosperity. In conclusion, however, there is a need to propagate true gospels and teach correct doctrines. This could be possible through Christological hermeneutics with Christ at the heart of all teachings.

Within this chapter, contextual features of misleading theologies have been identified as fragmentation in theological training. This leads to misleading theologies that disintegrate the society. Fragmentation in theological training is through Christological hermeneutics, and to overcome this challenge, there is need to revise theological training curriculums to promote spiritual formation. Sources of misleading theologies are identified as heretical groups which emanate from wrong exegesis of the scripture, syncretism groups of those who mix biblical teaching with traditional practices and beliefs and also mystical groups. Further, misleading theologies emanate from reactionary theology, Christology, African theological vacuum and religious syncretism. Looking at the Nigerian context, some religious movements solely cite the substance of faith as a guarantee for better life. This calls for proper Christological hermeneutics. In order to address misleading theologies, this chapter recommends proper, theological teaching; rethinking African Christology by focusing on the supremacy of Christ; enhancing better understanding of the African spiritual worldview; interaction between faith and reason; African metaphysics to understand that we are not inferior beings; and a proper understanding of theology of salvation.

Chapter two presents health and healing. The issues of health and healing are pertinent ingredients of misleading theologies in the continent. Health and healing are understood to be connected to faith in God and therefore divine intervention is paramount to wellbeing. This chapter has approached health and healing from various contextual perspectives including theology of healing and practices in Africa; health and healing from an African pastoral care perspective; and scriptural and social advocacy perspectives on health and healing. Under theology of healing, genuine and helpful theological answers should be found because African Christianity is at the crossroads in regard to issues of health and healing. The majority of African Christians in Sub-Saharan Africa profess to be Christians, and yet cling tenaciously to their traditional beliefs for health and healing. This is evident in crisis situations in health and healing. As African Christianity grows by geometrical proportions, likewise the continent is also growing in impoverishment, escalating the challenges of health and healing. This geometrical growth in Christian population has led to the realization that the Bible provides spiritual and miraculous healings for diseases which the continent has battled with for a long time without adequate results. This has led to the formulation of some misleading theologies of healing which are not only syncretistic, but which offer false hopes and are in most part deceptive, playing on the psychic of the vulnerable who fall prey to the antics of manipulators. This theology further aggravates the impoverishment of the continent as people spend their meagre resources crisscrossing the continent in search of miracle workers. They spend weeks and months in such healing churches, while giving little time to gainful activities. In order to respond to this crisis of misleading theologies, the study suggests contextualized African theology in health and healing which would include African worldview on healing. Further, it was noted that there is a need to introduce theology of healing in curricula, teach the correct gospel of salvation and dialogue with those propagating misleading theologies.

Under health and healing from African pastoral care perspectives, the study argues that pastoral care consists of helping acts done by representative Christian persons directed towards the healing, sustaining, guiding and reconciling of troubled persons whose worries arise in the context of ultimate meanings and concerns. There are a number of challenges that confront many individuals and families. Some of these challenges are so powerful that pastoral care givers are required to put together all the spiritual, mental and material resources needed to deal with such issues. African pastoral theology is sometimes infused with traditional African worldview and beliefs which assert that nothing happens out of nothing, everything has a reason behind it and the reason must be investigated if a solution is to be found. Thus, ill health and other ailments that befall people are supernaturally caused and they need supernatural diagnosis to bring assurance and healing to such persons. A phenomenon has been observed where African Christians are moving up and down to various church programs within the week looking for more or different spiritual experiences to deal with their problems in life. The way forward is to have pastoral care and counselling programs that define health and healing from an African pastoral perspective. Pastoral care and counseling programs would provide a theology that is holistic and therapeutic but not exploitative and misleading.

Regarding health and healing: scriptural and social advocacy perspectives, the study focuses on the ministry of ecumenical HIV and AIDS response through the World Council of Churches who are engaged in addressing health and healing. It also highlights people living with HIV who have first-hand encounter with misleading theologies of healing as they are admonished and/or coerced to abandon antiretroviral therapy (ART) and treatment adherence as advised by medical professionals. The study brings into account the fundamental role of listening, learning and pastoral accompaniment in the ministry of the gospel as we address sexuality, disability, infertility, mental and chronic illnesses in Africa as a way of avoiding how African people are misled.

Chapter three articulates the thematic topic of wealth and poverty. This chapter addresses wealth and poverty in the context of faith as a critical component under which misleading theologies are propagated in Africa today. The Bible clearly connects poverty with the kingdom of God, while African cosmology connects God as the sharer of everything including material prosperity. It is therefore important to understand how the Prosperity Gospel has propelled a paradigm shift in understanding material prosperity as a reflection of one’s faith in God and blessing, and poverty as a lack of faith as well as a curse. This has been approached by three crucial studies namely, Wealth and Poverty in the Light of Deuteronomy 15:11; Theology of Recovery & Recuperation: A Controversial Concept in the Prosperity Gospel According to Jules Mulindwa; and Wealthy Pastors & Poor Christians: Prosperity Theology as a New Form of Spiritual Scamming.

Understanding wealth and poverty in the light of exegeting Deuteronomy 15:11 was promoted by growing concern in some churches about an increasing gap between the wealthy and the poor, due to inequality in wealth distribution. In the same manner, the greed level is believed to be on the increase while poverty reduction measures are on the decrease. Meanwhile, more than a few individuals attribute wealth and poverty to people’s capacity to exercising faith in a significant manner and their inability to conspicuously manifest it, respectively. In some cases, a strong appeal to the text of Scriptures is always used as a way of authenticating these claims. Therefore, the victims of lack of faith often look helpless and do not have a quick fix to the hardened postures of the possessors of faith. Being an exegesis of Deuteronomy 15:11, the study adopted a social scientific criticism and examined the setting of a traditional Israelite community and their care for the poor as a result of their faith and not in spite of it. Thus, it dovetails in the settings of the early church in regards to the care for the poor, which was a product of their sanctification. According to Hebrew understanding, wealth is that of security and strength, and is beyond economic prosperity. Likewise, poverty is understood in two perspectives, both as a scandalous and a spiritual condition: scandalous as going against the will of God and poverty in the presence of God. The study observed that wealth and poverty are at the root of misleading theologies due to lack of exegesis of the scripture. Most preachers’ interpretations are based on synthesis which lacks contextual analysis. Mosaic Law emphasized wealth management through cancelling of debt, leaving land fallow and freeing the slaved. Poor people were well taken care of and poverty is not compatible with Imago Dei, and therefore equal distribution of wealth as it was in the early church is recommended.

In regard to the Theology of Recovery: A Controversial Concept in the Prosperity Gospel by Jules Mulindwa, this study affirmed that prosperity gospel is one of the very recent controversial theological developments in African spirituality. Although biblically, poverty and richness have never been exclusively presented as evidence of faith, Prosperity Gospel has shifted the paradigm in connecting wealth to the success of faith and poverty to its opposite. For Jules Mulindwa, a self-proclaimed pastor and prophet for his church Cite de Refuge in Goma in the Democratic Republic of Congo, every human was created to live an abundant life, which means to become rich and have a dominion power over all creatures. According to this belief, Satan is jealous of humans and uses demons as well as witches and wicked people to destroy human wealth. These satanic agents act not only from outside but also from inside of the churches, families and the entire society. Therefore, if someone aspires to live a happy life, they should recover their original status that has been taken away from them. This is only possible, when (1) the person joins the true church (Cite de Refuge); (2) lives with his true family (in which all members agree to join Cite de Refuge); (3) uses Bonganga, the wonder water only available through the blessing of the true pastor and prophet, Jules Mulindwa. Bonganga is harmful for natural, human and spiritual enemies, but provides wealth to those using it.

Concerning Wealthy Pastors & Poor Christians: Prosperity Theology as a New Form of Spiritual Scamming, this study affirmed a strong link between poverty and the kingdom of God as evident in biblical passages. Misleading theologies are using these passages to support their theology of poverty as a lack of faith. This study understood prosperity as God-given, and poverty as a symbol of going against God’s rules. This has been manipulated by prosperity preachers who propagate for practices such as sowing seeds. This is where faith is mystified and people are promised instant success and wealth. According to the study, the way forward is to teach people the truth. God cannot be bribed to give one success and therefore advancement of poverty is in contravention of Biblical theology, and there is a need to deconstruct the African understanding of poverty and wealth.

The study upheld that misleading theologies have popularized materialism as the hallmark of God’s blessing to humanity and have also entrenched false teaching that to be poor is good as it assures one of a rich life in heaven. Both of these views are misleading and it is crucial for churches to teach the true meaning of wealth as espoused by Jesus in his teachings. In addition, social investments by churches can play a role in minimizing the effect of such misleading theologies on Christians. Conclusively, there’s need to offer a holistic teaching of wealth which encourages good work, ethics and stewardship for the attainment of material needs.

Chapter four presents a crucial study on power and authority in the context of Christian faith. This thematic topic expounds the shifting paradigms in the praxis of the link between power and authority of God and the misleading practices of personalization of divine power and authority in the contemporary emerging theologies. This has been approached by articulating Personalization of Divine Power and Authority by Self-Proclaimed Prophets in Africa, and Understanding Power and Authority from Biblical and Ecumenical Hermeneutics, respectively. On personalization of divine power and authority, the study articulated power as central to Africa’s religious thought and it is exclusively divine. The study affirmed that self-proclaimed prophets do personalize power and authority to manipulate vulnerable Christians. Religious functionaries are understood based on traditional beliefs. It was observed that factors leading to the rise in manipulation included poverty, poor biblical knowledge, lack of theological training, lack of ecumenical collaboration and control, lack of regulation, and uncensored mass media. In the contemporary misleading theologies, self-proclaimed prophets challenge the sovereignty of God, demand respect, instill fear, and form personality cults. Power takes many forms, means, capacities, might, and dominion, and is subordinate to God’s power. In response to these theologies, the study suggests that churches should give holistic pastoral care to congregants and offer sound doctrinal teaching. Furthermore, vernacular translations of biblical interpretation can help in contextual understanding. In addition, working with and encouraging governments to enforce criminal law to serve as criminal deterrents for persons who abuse the religious powers can also help.

Understanding power and authority from biblical and ecumenical hermeneutics is significant in religious practices and worldviews. The assumed or supposed authority of the message of the Bible has led to the development of theologies which can rightly be referred to as misleading. Authority is a complex issue. Some have used proof texts to underpin their supposed authority over spiritual realities and social changes. How do we understand authority and the interpretation of scripture? The Scriptures can be interpreted and misused in many ways including liberations, dictatorships, dehumanization of groups of people and legitimization of bad politics. It has been used to rise above oppression and in many other situations. Likewise, however, power and authority influence decisions people make every day which, on the same accord, influences the understanding of the Bible in relation to power and authority – living interaction between text and the lives of leaders. In conclusion, the study suggests the domestication of theology in local communities of faith. A new theology to break down misleading theologies, move from dialogue to action as well as to stewardship of accountability of the power of God, has distributed it to humanity.

Chapter five presents a core and essential outlook of the government proposals to regulate religious institutions. For example, proposals by African governments in Zambia, Rwanda and Kenya to regulate churches and religious institutions translates to monitoring the theological qualifications of the clergy and church leaders, and auditing of church funds and tax returns compliances – emerging trends where Christians are materially impoverished by pastors and false prophets in the name of God among others. This chapter tries to answer critical questions. For example, whether African governments should regulate religious institutions. If so, to what extent? To answer this question, the study was approached through assessing three main case studies, namely, Government Proposals on Regulation of Religious Institutions: Which Way to Go for the African Churches; Response to Government’s Regulation of Churches: A Case of Rwanda; and The Impact of Government’s Regulation of Religious Institutions on Religious Freedom in Kenya.

Recently, and out of social outcry because of misleading teachings and practices, African governments are proposing to regulate churches and religious institutions. It is crucial for the African churches to think which way to go: either accept that governments formulate laws regulating churches or do self-regulation. Either way, the church has to adhere to some form of regulation to bring sanity and protect unsuspecting church members. It is important to recognize that there are gaps in mainline churches that misleading theologies have risen to fill. The mainline churches have not been responsive to the fast rise of these misleading theologies. Such gaps include issues of health and healing, wealth and poverty, and power and authority. Other gaps include mainline churches’ regulated worship; ignoring the reality of demonic possessions; poor social inclusion; lack of motivation for self-determination; and lack of developing entrepreneurial skills. The call for government regulation means control, enforcement and deterrents to bring order; protection of adherents from abuse; addressing accountability; and social stability. Government regulation would also lead to separating church and government; abuse of freedom of worship; excessive control; and muzzling of civic voice of the church, among others. The study noted that there must be regulation of some kind for churches. Some of the areas are governance; compliance for regulation; infrastructure; safety; worship arrangements; code of conduct; and registration of umbrella bodies.

In the case of the government of Rwanda’s proposal to regulate churches, the new laws enacted in 2018 seek to address poor accountability, fraudulent enrichment and regulation of churches that do not meet standards of health and sanitation. Regulating churches in Rwanda has received mixed reactions: stakeholders have expressed concerns with the timelines given for compliance. According to the government, the act will address illegality in the sector. Highlights of the provisions include degree requirements for all pastors and the existing leaders have up to five years to earn qualifications. Those who are not in favour of the act hold the view that preaching is a call and cannot be academically acquired. Some congregations have opted to hold services in hotels and residential houses, among other places. The study observes that self-regulation is far better and sets a minimum standard for Faith-Based Organizations (FBOs).

The Kenyan government proposal to control churches needs to be critically assessed. In Kenya, religion is a strong social force and can have positive or negative effects. This is why Kenyan constitution guarantees religious freedom and churches have a right to self-governance. The study noted that the government has a right to protect its citizens from harmful religious practices. But what can be done to ensure transparency and accountability in church institutions? To this end, some form of regulation is required. Anyone can register to open a church under Kenyan Law and this opening has provided avenues for increasing fraudulent pastors who promote misleading theologies. This has promoted Kenyan government and citizens to become inquisitive and many are questioning church doctrines. The study reveals that regulation for a minimum standard on theological education may not necessarily prevent misleading theologies. Instead, new models of evangelism disassociating Christian faith from a commodity that attracts taxation from the government would be better. There is a need for some form of regulation that would increase efficiency in church-based institutions.

Chapter six presents gaps and approaches to addressing misleading theologies in Africa. It is of profound importance to identify the gaps and approaches which Africa and the African church may apply in addressing misleading theologies. In order to do so, two studies were performed, namely, In Pursuit of Pasture: An African Contextual Response to Misleading Theologies; and An Ecumenical Response: How Churches in Other Contexts Have Struggled with Misleading Theologies. In the context of misleading theologies, any doctrine that is deceptive, ignorant or fact distorted, leading people to falsehood can be defined as misleading. In this study, a metaphor of sheep and Shepherd as illustrated in both the Old and New Testaments in reference to God and the covenant community is applied. The best examples are Ezekiel 34, and John 10:11-17 and 21:15-17, among others. The study asserted that the church has contributed to the neglect and exploitation of the flock, therefore exposing it to misleading theologies. The main area of negligence is failure in pastoral care and the flock has gone off to find the pasture by themselves. The study has identified gaps leading the flock in pursuit of pasture elsewhere mainly as inadequate pastoral care, counseling, spread of charismatic renewal, high academic theologies over catechism and a lack of proper avenues of true fellowship and spiritual life. For example, theology does not deal with health and wholeness. Health and wholeness are at the core of African wellbeing and this has led many Africans to flock to prophets who claim to heal. There is a need to mainstream health and healing in the church through pastoral care. Other gaps include dealing with supernatural evil, power and authority, disability, and gender issues.

The study on how other churches are responding to misleading theologies underlines how, for example, Protestantism in Germany simultaneously and with equal importance was concerned for the public and social relevance of the gospel. Issues of misleading theologies were always closely interrelated with issues of bad social and political practice, and with issues pertaining to the relevance of human dignity and freedom in society. The protest of the Reformers in Wittenberg, Geneva and Zürich was directed against the political misuse of religion to justify the blunt idolization of human greed and the sheer lust for financial power. It is therefore crucial to understand the interrelated religious-political-social complex and systemic disease of religio-financial corruption of the elites in late medieval times, which used religion to camouflage human greed and accumulation of wealth. This is similar to what is happening today through commercialization of the gospel in Africa. The study recommends a truthful struggle for liberating the gospel from cultural and economic captivities and that is how African Christianity will gain its identity and thrust. Conclusively, the study suggested six approaches, namely, strategic and aggressive teaching of God to enrich understanding of God; continuous training for theologians on contemporary issues; speaking out against misleading theologies that endanger the worship of God while respecting doctrinal differences among churches; social welfare schemes to alleviate suffering of church members to retain them in church; holding seminars on misleading theologies at church and at inter-denominational level; improving on spirituality of healing by attending to spiritual and psychological needs of the flock.

Chapter seven of this book is a conclusion based on studies done, closing remarks and statement(s) of the symposium on misleading theologies.

1. Essential Features of Misleading Theologies in Africa

1.0 Introduction

In the recent past, the African continent and African churches have encountered different forms of misleading theologies. In order to understand these misleading theologies, this chapter identifies essential features of misleading theologies as they emerge, spread and grow in Africa. These features have been identified in the keynote reflection during the All Africa Conference of Churches symposium on misleading theologies. These essential features are articulated in this chapter under section 1.1 On Captivity through Hollow and Deceptive Philosophy: Misleading Theologies and Christianity in 21st Century Africa. Furthermore, these essential features have been expounded through specific responses from different contexts in Africa such as Eastern, Western and Central Africa. These responses are presented in sections 1.2 Essentials Sources of Misleading Theologies as a Challenge for Theological Institutions in the Context of Francophone Africa and Contextual Features of Misleading Theologies in Nigeria, respectively.

1.1 On Captivity through Hollow and Deceptive Philosophy: Misleading Theologies and Christianity in 21st Century Africa by Kwabena Asamoah-Gyadu

There is a reason why, when responding to a question about how to get to God, Jesus centered the answer on himself: I am the way, and the truth, and the life. No one comes to the Father except through me (John 14:6). In religious life, the truth is everything and distortions of it have often resulted in tragic consequences not just for individuals but sometimes, also for whole communities. In this presentation on misleading theologies, I argue that when in the Epistle of Peter, for example, we are admonished