The Theology of John Mbiti: His Sources, Norms, and Method

Abstract

more non-Africans from offering to interpret Africa and the African experience to the world. In a similar vein, I have heard John Mbiti, while questioning the dilettantish manner in which western "authorities" on Africa prate their "expertise," suggest that one does not become an authority on African religion or theological developments in Africa by reading a few books. In spite of these acknowledged cautions, this article is an effort by a non-African to examine the theology of John Mbiti. Dr. Mbiti must bear, to some extent, responsibility for the audacity of this one who dares to comment on the African experience. His tutelage provided initial insights into the complexities of the African reli­ gious experience and generated a continuing interest that prompts this present endeavor. I would consider one of the fundamental aspects of theologi­ cal investigation to be internal participation. It is this participation in the activity that generates interest, purpose, value, and meaning quite different from that of an external point of view. Since I have neither lived and developed in Africa nor had the opportunity to do field investigation there and since, strictly speaking, I am not involved in the African theological process, my point of view is naturally limited. Having acknowledged the limitations of the presentation, it remains viable and valuable and one that Dr. Mbiti invites us to pursue? Clearly theology develops in a context, but it cannot develop with blinders on. An authentic theological contribution must be aware of and come to grips with the relevant observations and questions that develop in relation to it. The questions and observations presented here address the sources, norm, and method in the theology of John Mbiti. Dr. Mbiti has gained international recognition as a scholar through his prolific writings relating to traditional African reli­ gions and the development of Christian theology in Africa. His critics have not been great in number and, for the most part, have been appreciative and encouraging. His few harsh critics have tended to be more personal and visceral rather than analytic.? He is respected and ~ppreciated in Africa as a "pioneer" in the system­ atic analysis of traditional African religious concepts.' At the same time, however, Mbiti is seen as a "creative African theologian" who is revealing what is and should be happening in the theologi­ cal thought of the church in Africa while identifying "those critical points where Christianity has failed to address itself meaningfully to the African situation.r" He is characterized, along with others, as exercising II a function for Africa equivalent to that of Barth, Tillich, Niebuhr, and Rahner in Europe and North America."6 When one initially considers the manner in which Dr. Mbiti appropriates his theological sources and the nature of his theologi­ cal objectives, this dual acceptance becomes understandable, Dr. Mbiti suggests that there are four areas which variously have to make their contributions toward the evolution of theology in Africa: (a) the Bible and biblical theology, (b) Christian theology from the major traditions of Christendom, (c) a serious study of African religions and philosophy, (d) the theology of the living church. 7