Ecumenical Formation in the Service of a Renewed Church - Africa - Statistical Data Included

Ecumenical Review, The, July, 2001 by John S. Pobee

THE AICs

The explosion of Christianity in the developing nations owes much to the dynamism of African Initiatives in Christianity.(15) These are predominantly grassroots movements appealing especially, though not exclusively, to the disadvantaged and underprivileged. Historic churches can no longer dismiss them because, as Roman Catholic Archbishop John Onaiyekan of Abuja, Nigeria, observes, "these churches are getting most of their members from us".(16) This seepage of membership and the apparent success of the AICs suggests that the Christendom model of the historic churches does not satisfy African Christians.

Also, AICs are fissiparous. The model of church adopted does not of itself guarantee ecumenical consciousness. The necessary element is spirituality, that quality of obedience to the will of God.

The story of the AICs is helpful in another way: they are largely non-literate. The vernacular is their medium of communication and being. Ritual and bearing testimony to their experience and belief are powerful means of socializing people in the faith. Even in the seminaries, the context is largely oral. It is a challenge for theological and ministerial formation to take this on board, and develop oral structures: oral liturgy, narrative theology and witness, reconciliatory and participant community, inclusion of visions and dreams in worship, and an understanding of the relationship between body and mind, as demonstrated in healing by prayer and liturgical drama.

Current theological education and ministerial formation in Africa is based on the Enlightenment model: rationality, fact, objectivity and theory. Theology is viewed as an aggregate of disciplines, and in the process it is too often narrowed down to systematic theology,(17) with the result that, as in Asia, "the seminary has become the cemetery", i.e. students are not excited by the activities in the seminary and Sometimes lose their faith, or at least its vibrancy. This situation demands a new paradigm.

In the process of the WCC study on the viability of theological education, it was suggested that Pentecost may be the paradigm to renew ministry and formation programmes and therefore for renewed epistemology and ontology.(18) For the Pentecost paradigm offers "a deconstructive burning fire, which cleanses ethnically all particulars yet values each particular tongue. In the corresponding implosion of tongues them is a reuniting of the particulars in the embrace of holy fusion."(19) In this paradigm knowledge is not so much information as dynamic relation to God with love as its character and motivation. Two points may be highlighted here.

Theological education and ministerial formation is for all God's people, and not just the theologically educated. The ecumenical document Baptism, Eucharist and Ministry has helped us to rediscover our oneness in the body of Christ by virtue of baptism, which consecrates each of us for mission.(20) Theological and ministerial formation is a process which empowers people to name their world.(21)