The legacy of Tokunboh Adeyemo.

(((This past week theologian Tokunboh Adeyemo went to be with the Lord. Few Christians in the West will recognize his name; however in Africa he's remained one of the most cherished evangelical theologians and Christian ambassadors in Africa. I became familiar with his theological contributions while studying global theology at Moody. While at Moody I wrote a paper on Adeyemo and his contribution to East Africa Theology (I have attached the paper below). He's one of main reasons I decided to study here in Kenya. In fact he was a chancellor here at NEGST and will be greatly missed by the community. If you are interested in remembering a faithful servant of the Lord and more about East African Theology you might want to find time to read the paper. Shalom!)))

The continent of Africa continues to grow into what some missiologist have called the new “face of Christianity.” This is why in September 1994, representatives of the Protestant church gathered in Nairobi, Kenya, for the Second Pan Africa Christian Leadership Assembly. At this historic meeting, Christian leaders identified the primary weakness of the church in Africa as deficient knowledge of the Bible and faulty application of its teaching. The theologians present at the meeting believed the “Bible needed to be interpreted and explained to the people in familiar language, using colloquial metaphors, African thought-forms and nuances, and practical applications that fitted the African context” (Adeyemo 9). The conclusion the African theologians came to resulted in the first African commentary written and printed in Africa to meet the specific needs of African pastors and lay leaders. At the center of the Africa Bible Commentary are the African Scholar and the general editor of the Tokunboh Adeyemo.

The native Nigerian, Tokunboh Adeyemo continues to be one of the leading evangelical Christian figures in Africa. Adeyemo served for twenty five years as the General Secretary of Association of Evangelicals in Africa before becoming the Executive Director of the Centre for Biblical Transformation located in Nairobi, Kenya. His keen understanding of biblical absolutes and passion for the unreached of Africa has made him a distinguished figure in Africa. He truly believes the Bible and theology is not dead but affectively moving among the African people. Adeyemo leads by example making sure his theology is not only studied but lived throughout his life. Tokunboh Adeyemo believes that for any Christian theology to be relevant and lived out in East Africa; account must be taken of the African worldview and self-understanding of the African people.

Before one can fully understand or analyze Adeyem’s theology, they must look at his past influences. Tokunboh was born into a royal Muslim family in Western Nigeria. He was the second child but first son of eight children. The tradition among the village called for the oldest son to be the chief of his tribe, therefore he was educated in the best institution in the country. He enjoyed politics as a young man and became the secretary leader of a political party. He continued to be a faithful Muslim reciting his religious prayers and faithfully participating in Ramadan by fasting for thirty days. According to his testimony, “people looked at him and saw a young man with a promising future, but Tokunboh felt an ache inside, an emptiness he could not fill” (Carden).

In his early twenties Tokunboh began to ask questions of life’s meaning and where people went after death. His search for true meaning in life soon became his sole passion. It was not until “he witnessed people with few material possession worshiping God with joy and fever, he was impressed. He decided to find out the reason for their joy” (Carden). The young man went back to the same church to find out if their passion and zeal for Christ was sincere, he was surprised to find out they were even more zealous for God the following night. As Francis Manana, professor at Pan African Christian College, says “after years of searching and depression, he was converted in 1966 in a small independent church in Ibadan when Rev. E. White, a South African missionary, clearly presented the Gospel” (Manana). The pastor spoke on John 10:10, explaining that Christ came not to introduce another religion, but a relationship. As Adeyemo shares “as the man concluded, I decided to follow Yeshua, the giver of life” (Carden). There are several aspects of Adeyemo’s testimony which shaped his understanding of God and how he would do theology. One brief example is when he speaks of Christians worshiping without external motives, or the fact that he refers to Yeshua as the “giver of life.” This shows how his upbringing as an African has shaped his future theology. Understanding his past influences is important, especially when analyzing how he relates to African theological method.

African evangelicals define themselves as Bible-believing Christians and identify themselves with those who have come to a personal dynamic relationship with Jesus Christ as their Savior and Lord. Evangelicals in general believe doing theology is not a matter of cold academic debate, but a reflection upon God’s revelatory words, specifically through Christ work bring forth application to the saints for the work of ministry. Adeyemo sees African evangelical theology in the same light. “As Africans, we share the historical past of our people, cherish our cultural heritage, identify with our present struggles and aspirations and, under God, are determined to bring God’s righteousness and justice to bear on all forms of life as our future is shaped” (Adeyemo “Towards an..” 147). Adeyemo admits evangelical Africans are strongly committed to the Holy Scriptures, Lordship of Christ, supremacy of the Holy Spirit, spiritual discipline, the Christian community, and world evangelization. Adeyemo believes “African history and cultural complexity have a lot in common with the Bible world, a fact which makes theological bridges easier for us to construct” (148). The challenge Adeyemo believes is the actual disciplining oneself to do and live the theology.

The majority of Adeyemo’s theological works deal with the African worldview. He believes the African’s worldview is central to understanding how Africans relate to God and do theology. Possibly the greatest perception the African mind locates his theology is in the field of cosmology. Uchendu, an African theologian, writing of the Igbo people of eastern Nigeria explains, “the Igbo world, in all its aspects is made intelligible to Igbo by their cosmology which explains how everything came into being” (Towards an Evangelical African Theology 151). Africans often regard the cosmos to be religious. The natural phenomena and objects are intimately associated with God as their Creator. They not only originate from God but also bear witness to God. For example, the Akamba of Kenya in East Africa consider the heaven and the earth to be the “Father’s equal-sized bowls: they are His property both by creation and the rights of worship, and they contain His belongings” (Besancon139). The perception through natural phenomena is significant for the African’s understanding of God and their interaction with God, although revelation through nature needs augmentation.

There are several other perceptions Africans make which impact their theological method. One significant aspect of their theology is their perceptions through experience. Adeyemo tells a story of a people in a traditional town in southwestern Nigeria. He explains “tradition teaches that Ifa oracle, which led these people to their new location, also predicted the coming of the white people whose teaching was to be permitted” (Besancon 143). The experience of the Egba (tribal people) in their settlement from a distant land and their subsequent victories was of religious significance. The victories over their enemies were attributed to God’s help. Similar experiences supposedly paved the way for later massive conversions to Christianity. The affects and influences of the past into the future through experiences continues to impact African’s theological thinking.

Another influential perception of African thinking is the perception through oral tradition and history. The Masai of Kenya in East Africa serve as a good example of their perception of oral traditions. The Masai are known for taking their neighbor’s cattle with impunity. The reason is explained by Adeyemo, “according to their oral traditions, they were made to believe that God gave the first cattle to the first Masai in the beginning. This perspective has been perpetuated so that even today Masai feel all the cattle in the world belong to them and they can take any freely” (Besancon 141). There are several other perceptions Adeyemo believes Africans view and relate to God, including the perceptions of cultural diffusion, rational intuition, providence and preservation. These perceptions characterize the method of their theology. The way they perceive the world is how they interact within it and consequently do theology.

Equally important to how Africans perceive and do theology is understanding what the African values in their culture. Often our worldview is derived from our cultural values. If a person desires to properly confront an issue which causes change, they must begin to recognize what the other person values within their culture. Adeyemo makes this point clear when he says, “in order to understand any epistemological consideration in which the doctrine of direct or special revelation cannot be attested what people think of the world around them becomes crucially important” (Besancon 128). He goes on to say in the book, The Global God, “down through the ages cosmology has served not only as an explanatory device and a guide to conduct, but also as an action system” (128). This is why understanding the African’s perception and theological method is extremely important to know what they value.

First, there must be an understanding of how the African values the world of humanity. Central to the thinking of traditional Africa is the visible world. The world is made of tangible being and things, both animate and inanimate. Almost every traditional African social unit is made up of villages, which contain families ruled by a “head man.” These “head men” are sometimes classified as chiefs and if the social unit is broad enough they might be classified as kings. As Adeyemo explains “The basic motivation for societal existence is the preservation of life. With adaption to the environment, self-conscious pursuit of development, and expansion in the quality of life as the most urgent survival requirements, one finds human efforts invested in the direction of obtaining food, shelter, and clothing” (Besancon129). The world of humanity puts the African center of the environmental stimuli. The African theologian Mbiti came to the same conclusion when he observed numerous East African tribes:

"Africans have their own ontology which is an extremely anthropocentric ontology in the sense that everything is seen in terms of its relation to man…Man is the center of this ontology; the animals, plants, and natural phenomena and objects constitute the environment in which man lives, provides a means of existence and, if need be, man establishes a mystical relationship with them" (20).

The world of humanity is constantly threatening the social order among the community. Natural disasters, famine, epidemic diseases, and other antisocial forces continue to upset the community. Warning off these social and cosmic evils becomes the center focus of African religious activity.

The visible world to the African is not alone; it is enveloped in the invisible spiritual world. The invisible world is the second emphasis and value Adeyemo represents in the African worldview. Adeyemo explains that “constant natural disasters and social calamities such as sickness, plagues, famines, and large-scale mortality, especially of infants, impress upon him the existence of forces regarded fatalistically as beyond his control. From the shaky and tenuous existence within the context of nature emerges the overriding feeling of awe, respect, wonder, fear, and worship of such objects…” (Besancon 130). Thus, through the visible forces of natural phenomena, appeals are made to the invisible powers. Similar to the visible world the invisible world maintains a hierarchal structure. The order of traditional invisible powers starts with the spirit-charged entities including the earth, rivers, mountains trees etc. Next within the cosmic hierarchy are the dead ancestors who are thought to mediate between the gods and humanity. Then there are the divinities, which are recognized as accepting the people’s sacrifices and worship. Finally, there is a supreme being who is addressed as the creator of all things.

The impact of these African traditions and cultural thoughts are significant on Christian theology in East Africa, especially in the light of the current difficulties in the region. There are two problems Adeyemo believes continues to hinder the viability of evangelical theology in Africa. The first is the affect of poverty within the community. Adeyemo believes “poverty is the most pressing of all of Africa’s many problems” (Belshaw 33). It is a staggering fact that one in three African’s do not receive enough food during the day. Adeyemo communicates the sad fact that when patients are sick they “are afraid to go to public hospitals because in many cases it is a fast way to the grave.” (Belshaw 33). The affect poverty has on the community is endless, which has greatly shaped African thought.

The second problem Adeyemo sees corrupting and damaging the form of evangelical theology is the corruption of politics. In an interview, Dr. Adeyemo was quick to point out the political corruption in East Africa.

"Since political independence, which most African nations attained in the 1960s, Africa has had 56 successful military coups. Many brilliant African minds, such as Patrick Lumumba (Democratic Republic of Congo) and Tom Mboya (Kenya), have been killed in politically motivated assassinations under mysterious circumstances…In economic and political terms, these problems have meant uncontrollable inflation, instability, economic stagnation, constant currency devaluation, and collapse of services, among other things” (Belshaw 34).

Failed politics and politicians in Africa have greatly damaged the lives of the African people. In 1978, the country of Kenya decided they needed to resolve some of these issues and called for a leadership conference to consider the topic “The Kenya We Want.” After a week of debate the attendees decided Kenya’s problem was the ineffective leadership within the society.

The two African problems Adeyemo addresses which he believes are hindering proper theology can be seen in the absence of qualified leaders. Adeyemo says the problem can be “summarized in one word: leadership, inept leadership, corrupt leadership, selfish leadership” (Brand). The problem of leadership, which has affected poverty and politics, has impacted the form theology has taken in Africa. The view of God is often seen as provider and source of life. When God provides the poverty stricken family with food God is called out as the faithful provider. This might be why the young Adeyomo expressed God as the “giver of life” when he came to Christ over forty years ago (Carden). Then the issue of corrupt politics has influenced the African people to view God as the faithful leader or chief of their tribe. Diane Stinton, Jesus of Africa, confirms this point when she says, “observation in a wide variety of churches exposed numerous references to Jesus as king in songs, prayers, liturgy, and preaching” (180). Jesus can not only be viewed as a chief but as a liberator of his people from all social ills.

The problem of poverty and corrupt politics is addressed by how Adeyemo views man’s interaction with God. Adeyemo believes Africa is not the first country to face these problems. Adeyemo confronts the problem by saying “I am convinced that Western civilization, open systems of government, free economies, a number of scientific inventions, and global exploration was inspired and great influenced by a knowledge of the Bible and the right application of its principles” (37). The story of Joseph moving from prison to palace, rags to riches, without abusing power or misusing his office supposedly gives an example how Africans can faithfully serve God. After all does not Psalm 33:12 say “Blessed is the nation whose God is the Lord.” Even Proverbs 14:34 says “Righteousness exalts a nation…” Adeyemo is convinced of his own theology that Africa can experience revival if they live out their Christian lives.

The theology of Tokunboh Adeyemo has been characterized by recognizing the values of the society and then confronting the fallacies. Critiques have accused him of being too involved with politics and the AIDS epidemics of Eastern Africa, but he has continued to understand the meaning of the African life while confronting the issues. He truly believes Christian theology in East Africa can be understood and then confronted properly once the African worldview is recognized and engaged. His theology is based on conviction of the Word of God as the sole authority of life. The biblical theology he lives by draws him to be a continual voice of the African Christian community.

Kenyan Basketball!

One of the ministries the Lord has brought into my life is playing on a local basketball team. It has been an answer to prayer and blessing to be involved with a group of guys off campus and my own age. The majority of the players are Christians; however two of the team members claim to be atheist while two are Muslims. I have had some good conversations with the Muslims and atheists. It's uncommon for Kenyans to be atheist, Africans are usually known as very religious, I believe the "atheist movement" in Kenya is sadly a sign of western influence. Please pray for Ramadan, Kevin, and Humphrey when you get a chance. I hope you enjoy the pictures!

Church plant opportunity!

I am excited to share about an opportunity the Lord has given me.

Towards the middle of October I decided to visit Calvary Chapel Nairobi. I have attended Calvary Chapels in the States, so I wanted see what the African context had to offer. To my surprise the service was similar to most Calvary Chapels I had previously attended. The main difference was the length of the service. After three and half hours the service was finally over. Customary to most African services tea and fellowship followed the benediction. After the service I was tired and exhausted; however I decided to stay around for some chi. As I continued to fellowship and sip my chi I met a brother named Benedict (pictured with his family).

Benedict is the only Kenyan fulltime staff member at Calvary Chapel Nairobi. He’s served at CCN since the church’s beginning, nearly five years ago. As we continued to talk I soon discovered we shared a similar interest; to take the gospel to Muslims. Benedict shared how he desires to plant a church amongst the least reach Muslims in Kenya.

I must say it’s extremely rare for a Kenyan to have a passion to reach Muslims for Christ. The three months I have lived in Kenya I have met few Christians who desiring to minister amongst Muslims. I do not believe the issue is directly related to Islam but rather a fundamental misunderstanding of the grand narrative of God, or their understanding of missions and evangelism. Don’t get me wrong, there are plenty of Kenyans who wish to be pastors. However I have observed a disconnect between what it means to be a pastor compared to a minister of the gospel. The majority of Christians want to be given the title of pastor, but few exhibit the need to perform ministry, at least the breadth of ministry found in the gospel. I believe the biblical requirements of the pastorate have been overlooked in light of the title of the position. The result entails pastors ‘ministering’ in Nairobi who never recognize or address the <1million people in dire poverty; and for this context never recognize the people in their own country who have never heard the gospel. It’s a reality check for all of us. We call ourselves pastors or Christians but who is defining our title?

However I am thankful for Benedict because he is a brother not consumed by a title, but rather concerned for a lost and dying world. Since our original meeting, Benedict and I have met several times and discussed how God might use our similar passions. We have decided to move forward and pursue a church plant along the coast of Kenya. Benedict will be traveling to Mombasa on the 16 of December to gain a better understanding of where and how we might start. He will be connecting and strategizing with local Christain leaders in order to understand where the greatest need might be. Please pray for him as he is in Mombasa from the 16-27 of December. While he’s away in Mombasa I will be working here in the States on some ethnographic research (or should I say researching people groups online). Eventually we hope to develop a strategic plan of how we envision the church plant.

I am excited for what God is doing, I hope you are too. In the coming months I’ll be working more behind the scenes, mainly because I‘ll be in Nairobi busy with school. However where I am studying presents great opportunities for researching and preparing for a church plant along the coast. In fact, two of the professors at NEGST did their PhD’s among Muslim people groups along the coast.

I would also like to ask you to join me in ministry by praying for the church plant. We are looking for more people to physically join the church planting effort. We want to find like ‘minded people’ (preferably Kenyans) who share our desire to see Muslims come to Christ. You can also be praying for Benedict’s financial situation. Traveling to and from Mombasa can be expensive, may God’s blessings rest upon his service. Thank you for the prayers you are going to offer, they are truly needed and felt.

In His Grip,

Aaron