AFRICAN INDIGENOUS CHURCHES (AlCs) AND DEVELOPMENT

Development is one of the most im portant topics for discussion and action in the Third W orld. It is however an extrem ely controversia l sub ject. Taking as po in t of departure the nowadays genera lly accepted notion that all deve lop­ ment must actually benefit the people concerned in a wholistic way, this article a ttem pts to contribu te to the discussion by c ritic is in g some general notions and indicating some of the pitfa lls in development th inking. Some researchers of the African Indigenous Churches (among whom are Daneel, Oosthuizen and Turner) have already alluded to the impact that these movements have on the socio-economic advancement of their members in par­ ticu la r, and socie ty in general. The present artic le enters in to d ia logue w ith these writers in the light of the wider discussion on development issues.


Introduction
At the New ERA Conference held around New Year 1984 in Puerto Rico, the intrepid researcher of New Religious Movements in the Third World, Harold W Turner, read a paper on "The relationship between development and New Religious Movements in the tribal societies of the Third World" .I will take Turner's thoughts as point of departure by giving a brief overview, and adding some tentative notes which I would like to return to further on.
Apart from Turner, our well known Professor Gerhardus C Oosthuizen, presently head of the Research Unit on New Religious Movements and In dependent/Indigenous Churches (NERMIC), made an equally important contribution in a paper called "Africa's social and cultural heritage in a new era", read on the 4th of October 1985 at the Silver Jubilee Conference of written much (most of it yet to be published) on the involvement of the Fambidzano movement of Zimbabwe with development programmes.I was fortunate enough to make use of the final manuscript of his book on Fambidzano, in which he wrote one extended chapter (Chapter 8) about its development programme.For the people attending this symposium3 the AIC movement is a spe ciality.But not much have thus far been written on the movement's re lationship or contribution to development.So I will have to spend some time on the philosophy behind the term "development".Only then will it be worthwhile to explore the possibility whether the AlCs have something substantially to contribute towards development.

Turner
Firstly, then, a resume of Turner's seminal thoughts.He starts off by ac knowledging the fact that religions are generally conservative systems and as such more often than not obstacles to change.Development, to him, entails "change", and is synonymous with "modernisation", or, as he said: "... it might be better to speak of 'social transformation in the spirit of modernity' for 'traditional societies' ..."4.At other times he also uses the term "economic development" interchangeably with this.
"If we try to place the development issue, and all that goes with it, in the context of religion the problem, if anything, would seem to be increased.To link religions with develop ment is to draw attention to the obstacles these great sys tems present through their own conservatism, their deep roots, fixed traditions and institutional inertia.While roots, traditions and conservation are essential in religions, what is an asset in this context readily operates as an obstacle when it comes to development in a spirit of modernity"5.Turning from the older religions to the New Religious Movements, and especially those in the primal societies, he says: "We turn to these with some anticipation for they are not yet weighted with the conservatism and institutions of the older faiths, nor do they easily work in association with govern ments and so become involved in the concomitant restric tions"6.The three significant features in which he thinks these new movements dif fer from the traditional religions from which they evolved, and which he finds "highly relevant to the modernization process" are: (a) their universal potential, (b) their innovatory capacity, and (c) their adjustments to more developed societies7.Nevertheless, the common reaction to these move ments was usually negative because they were seen as "simply irrelevant or else as reactionary obstacles to real development, like the traditional or primal societies from which they spring ".He however disagrees and gives a number of examples (from Black Africa) -the Apostles of John Masowe, the "Basketmakers" Church of Zambia, and the Harris Movement of West Africa -where there were clear development potential, but a potential which was sadly ignored by the authorities8.Turner now ventures to mention three aspects of the world view of tradi tional societies that need to change if "development" is to occur.He is fully aware that these changes would actually mean an abandonment of the old world view (religion?),but sees no alternative.* The first is the change "from magic and a sacralized world to science in a desacralized world".The "reliance upon the efficacy of magic as a causal agent is incompatible with realistic economic action for develop ment".Nature should be desacralized.Only this makes "a scientific ap proach" (the legacy of the religion of ancient Israel) possible, which is a precondition for modern development9.This new world view makes possible an "individualization" and "responsibilization".10 * The second change is that "from myth to historicized time".The old world view is essentially conservative, no changes are desired.Religion is concerned with regular renewal, but not with radical transformation.But all development involves changes.Turner sees the various miliennialisms, but also the ordinary achievements of the older churches and of the independents, and the varying eschatological emphases of chur ches, as signs of the coming new world view11.* The third aspect is the change "from the closed, unitary, sacral society to the open, plural, secular society".The typical traditional cosmology and its associated mythology had the implication that the tribe, its rulers and institutions were set within a sacred cosmic order.Combined with the other aspects of the world view it inhibits any thought of a wider more inclusive society.Turner finds definite signs that the African Independent/Indigenous Chur ches are contributing towards these changes: they"... are increasingly ab sorbing the desacralized understanding of the world ..."12, and they"... are helping to achieve in one life-span the passage from a closed, sacral and unitary society to a modern secular state and religiously plural society" .
"They have done this because they have been able to resacralize so much of the common life of their members within the context of the new religious community, with its own biblical mythology, charter and sanctions.This new community is a quite new social structure ... It is a radically different voluntary social form and so is part of the transfor mation from the old to the new, both in societies and world views".14Apart from their contribution on the level of a new world view the AlCs also have achieved marked changes in the behaviour patterns of their mem bers (even if not in the case of all their members) in certain key areas15 He again mentions three: * New attitudes to work.It is well known that employers often prefer employees from certain independent churches because they regard them as good workers."People do tend to prosper when they join these groups, not only because of moral reform, health improvement, less was teful spending practices, and regular habits built around the seven-day week programme of their new community, but also because of belief that they now have access to the power of the Spirit made available through these churches ... This encourages confidence, initiative, perseverance, adap tability to the changing modern situations and freedom from distraction through political or other hysterias"16.* Better education and health.Especially in the field of health the AlCs are very active.Turner says: "There is also an increasing tendency to combine the inde pendent spiritual treatment with the Western almost entirely physical treatment, and where this is done there is probably no better medical service available anywhere in Black Africa"17.* A new ethic with ascetic features18.In contrast to Asia, where the ex emplary man is the one with the ideal of the ascetic life for himself and the simple life for all, in Black Africa the dominant image is that of the 'big man', an ideal which inhibits wholistic development.However, with many of the independent Church leaders we find a radically different, simple life style1 .(He thinks that the general banning of the use of tobacco and alcohol is indicative of a certain ascetism, and has a more significant economic effect than it is usually given credit for20.) Turner acknowledges that there is another side to the story, and that disfunctional aspects also occur in these movements, but nevertheless he declares himself satisfied that the overall effect is very much on the credit side of the development ledger".He concludes: "The special significance of these new religious movements lies in their influence and efforts being more spontaneous and locally generated, more indigenous in rationale, method and form, and in the kind of new order that is envisaged ... They represent a non-instrumental view of the relation between religion and development.... to ask ... whether these new religious movements are a 'help or hindrance' to develop ment implies too external a view of the relationship; rather is the kind of development we have surveyed integral to these movements' own existence ..."21.I think it is necessary to enter into a discussion with Turner on his view of "development".He seems to operate with an already thoroughly discredi ted concept of development, namely "modernisation".The implication of having modernisation as goal for development is the acceptance that communities have only one hopeful way towards the future, and that may also be called "Westernisation".In crude form the practitioners of this view rush on and modernise the situation by bringing in modern developments on every level.People like Turner, who takes the wellbeing of the person as the measure of development success, and not the visible accomplish ments of modernity, nevertheless sees a change of world view as neces sary -a transition from the old cosmology to the secular one.If and when this change occurs, development is almost assured.This idealisation of Western culture and economy is controversial, to say the least.On the one hand it cannot be denied that the achievements of the West are impressive.But, on the other hand, the applauded secularisa tion brought Western civilisation to the brink of moral collapse and re ligious indifference.The Western economic development also increasingly leads to not only a wider and deeper chasm between rich and poor, but its technology also contributes enormously to the systematic killing of our earth.No, we will have to search for something other than "modernisation" as goal for development.However, I do think that Turner -especially in his concluding remarks which I quoted above -indicated an unease with the things he himself said.He mentioned the AlC's "non-instrumental view of the relation be tween religion and development" and that the kind of development which they represent are" integral to these movements' own existence"22 These thoughts I think, opened up meaningful avenues for further thought.Moreover, man adopted a new concept of time ..."32.Although it was among the people living in the "enlightened context" of the West that the scientific and technological revolutions of our age occurred, those in the East not only had very little difficulty in accommodating these changes (it must be remembered that much of the philosophies and math ematics underlying modern science were developed in the East), but they actually absorbed and utilised them so well that some of those nations seem to leave the Western nations behind in their progress33.On the other hand, those cultures who did not experience that "great outburst of crea tive activity" -and these include the traditional cultures of Africa -missed out on more than two thousand years of preparation ("enlightened think ing") for the coming of modernity.Oosthuizen warns: "...if Africa fails to break free from the chains of primal think ing, in order to internalize a techno-scientific attitude towards its resources, this will remain a subservient continent "3 .This certainly isn't a popular thing to say, but reflects the honest thinking of a sympathetic and concerned "African".He seems to say that Enemy Number One which retards the progress of Africa, and which may be held responsible for the further impoverishment and suffering of Africa, is none other than the tenacious primal world view.Oosthuizen looks for a solution to this problem in two directions.In the first place he puts a high premium on education.Two quotes will give an indication of his views."... people must be encouraged and allowed to adjust their own thinking, values and culture through education" "Africa, therefore, does not need the kind of assistance that erodes self-respect and further discourages productivity.overcome as well as ethnic and other prejudices These are to Oosthuizen signs that in the AlCs a transition from the microcosmic into a macrocosmic world view is already taking place, and that would be -in terms of development -the greatest contribution anyone can make to the future of Africa.

The AlCs and development
If we accept Oosthuizen's conclusions -and I would gladly do so -that there are many hopeful visible signs ("successes") of "development" among the AlCs, the question may now be asked whether these examples do indeed support his hypothesis that modernisation in world view must be brought about for "development" to occur.Were the members of the AlCs undergoing an intentional programme of modernisation?Or were the economically and socially positive developments merely "accidental" re sults of quite another programme, namely the inculturation and contextualisation of the Christian faith in people?Turner said something to that effect: the positive developments observed in the movement is less the result of external initiative than inner dynamics39.The AlCs were usually (and still are today) criticised exactly because they are too little involved in an intentional programme of world view change.
To our liking we hear too little of a Barthian "Nein!" to "paganism", and con sequently are afraid that the continuity with the traditional thought forms and behaviour patterns may lead them back to pre-Christendom.We tend to accuse them of syncretism.Instead of setting out to change the controlled, but in the AIC they believe it is possible ..." people's way of thinking, they accommodate as much as possible of the traditional.But nevertheless their "development successes are evident!It makes one think.It would probably be worthwhile to study the development effect of the message preached in these Churches, but I would submit that the real key may be the new community (koinonia) found in these groups.I'm begin ning to think that the AlCs -just as other "base groups'" in the church worldwide -are opening up a dimension of "development" which may re present a break-through (a paradigm change) in this field.Real development, I think, comes "from below", from the base, the grass roots.When the life-giving power of the Holy Spirit starts working in a community with their feet on the ground and their arms around each other, real development -call it transformation if you will, or liberation, or rege neration for that matter -may happen.When this koinonia, fellowship with God and with each other, are lacking, the results are stultified, un balanced, tend to be selfish, even destructive.That is no development in the sense which we would like to speak of it.This may sound very "evangelical", as I intended it to be.But the effect of "good news" values in the cases of basic Christian communities (such as the AlCs and BCCs40 of Latin America and Africa) are too evident to be missed.

Daneel
When we turn to the work of Inus Daneel we know what to expect: not theorising, but the relating of a wealth of data about the Indigenous Chur ches among the Shona of Zimbabwe.In this paper I will exclusively refer to his (forthcoming) book which tells the story of Fambidzano, the Con ference of AlCs which he himself was instrumental in bringing into being, and which he still serves in a honorary capacity41.In the past few years Fambidzano has embarked on "development work", so it is especially this dimension that deserves our attention.In this sense the Fambidzano story is another example in the category of those which Turner referred to in his paper.In this following section we will therefore look at the efforts of a group of AlCs to become engaged in the practical aspects of development (or "progress", as Daneel calls it42).funds"52.They not only seem to think that overseas funds will remain avail able for ever, but they also show an inclination to the unfortunate opinion that they are victims of colonial exploitation and that things could only be redressed when the West gave back what they took.This certainly indi cates a kind of blind spot in the development programme.It is clear that there is illustrated the very real risk of materialistic con siderations corroding the true objectives of Fambidzano.Nevertheless, Daneel does think that on balance the direct involvement in development work is beneficial to the Conference53.Apart from the fact that it brought about closer links with affiliated Churches, a higher profile among the communities and with the government than before , and intensified inter action between Fambidzano and the Zimbabwe Christian Council; even more positive is the fact that the responsibility which the recipient chur ches had to take for their projects "has moved both leader and followers to a deeper commitment to social development than before"55 and brought into practice the concept of mutual aid between the Conference's member Churches56.Furthermore, although Fambidzano's development program mes are not actively and overtly promoting female emancipation through a process of rapid and radical reform, yet a subtle process of transformation is in fact taking place through rural projects57.And, last but not the least, there seems to be a positive correlation between development work and Church expansion58.

OosthuizenI
already mentioned Gerhardus C Oosthuizen's paper of 1985.He basical ly takes the same line as Turner, and in that sense my criticism applies also to Oosthuizen's reasoning23.However, he both expands and adapts Turner's theses and adds additional material from his ongoing research.He starts off by taking an important stand on development in that he states clearly that the human factor should be regarded as basic.The acid test by which to gauge any theory or practice of development, he would seem to say, is the question: "what happens to the people involved?"This, I think, is the only acceptable Christian approach and the only sound foun dation for development thinking.But despite this promising beginning, in his subsequent reasoning "moder nisation", "technological development" and "economic development" seems not only to be taken as meaning the same thing, but they are also fixed and final, almost inviolable values.He doesn't overtly entertain any thought that this type of development could be detrimental to mankind as a whole, or African humanity for that matter.Neither does he think about the metamorphosis these development processes may be required to ac cept in order to be healthy for and relevant to Africa.He only contemplates the changes that are required of the African human beings.Is that fair, especially in the light of his stated point of departure, namely that man is the centre of all development?"Thedevelopment that man requires is the kind that preser ves his humanity, whilst at the same time enabling him to function within the context of the modern world..."24.He also seems to fall in the same trap as Turner by believing in modernisa tion as the only possible way towards the future.So he uses the word "development" only in this sense, whether it is economical, political or human development that is meant."Apeople cannot develop economically, nor politically, if they themselves do not develop -that is, if they remain in an en vironment where the old value systems and attitudes to life prevail"25.Technological development, which he seems to regard as the (only) hope for Africa, does sometimes take place, but more often than not fails "as a direct result of the tradition and culture of the people; the physical adjustments that such progress requires, often threaten the basic values and thought patterns of commu-Development projects in Africa have failed, not in the first instance be cause the physical and economic changes that were brought about were inappropriate to the inner values of the people, but because the people were not ready for them."The main problem has not been the unsuitability of the sys tems imposed upon the African context -though this may be so in part -but the fact that such systems have not been transposed upon an adequately prepared foundation "27."... technological development cannot be thrust on a people who have not first gone through the appropriate human development which is as necessary for effective results in this field as in any other "28.From that premise it logicality follows that the "African soul" should be modernised.That is why he immediately (with Turner) commences the search for the necessary changes that must occur in the African soul in order to enable modernisation to set in29.I quote at length from his 1987 article in order to illustrate his perceptive conclusions about what would have to happen if real modernisation is to occur inAfrica.'The word modern ... from the African point of view... must be understood as including: receptivity to new experiences...; readiness to accept social change...; tolerance of differences of opinion...; a high regard for efficiency; recognition of time as a valuable commodity..,;and an orientation towards the fu ture ...; acknowledgement of the important role of planning ...; usurpation of traditional fatalism...; development of educa tional and occupational aspirations and goals ...; and greater commitment to human dignity and human rights."In conclusion we can say that the following cultural changes need to be engendered: a movement away from a microcosmic to a macrocosmic perspective; a change in emphasis on vital force as the essence of being, to a more penetrating analysis of nature in terms of its potential for man ...; the need for traditional man to free himself from the community's hold...; a clear analysis of factors actively withholding the in dividual from creative adaptation...; the replacement of a consumption-orientated disposition towards Africa's resources by a creation-oriented disposition; the substituting ... of the "strong man" ideal with symbols that encourage progress and development...; a stripping away of traditional connotations from procreation...; the elimination ...of undue emphasis upon the past and utopian expectations of the future; the abandon ment of current educational methods...; the placing of greater emphasis on the scientific and technological aspects of education; and avoidance of anything that emphasizes tribal loyalties ,..".30In spite of my criticism of his approach, I cannot but acknowledge that Oosthuizen's argument is strengthened tremendously by his reference to the wider religious world, and especially the East.It is clear that the peoples of primal religions have a harder time to adapt to the modern world than those adhering to world religions.He finds the answer in the fascinating developments (the "enlightening") of the period 800 to 200 BCto him "the most fruitful era in the moulding of man's intellect" ."The teachings of the great spiritual leaders, prophets and philosophers who emerged during this period, represent a change from mythic to self-reflective thinking, away from union with the cosmos and the tribe, and towards an in dividual identity that stands apart from nature and collectivity.
Fambidzano: ecumenical advancement, theological training (and spiritual renewal) and material progress through development"43.Of these the first two were the original and are unnegotiable.Chapter 8 of this book is in fact relating the arduous process of developing the third emphasis, without endangering the ori-The involvement of Fambidzano in the area of development commenced with the forming of a development committee.Overseas sponsoring made it possible to rent offices, purchase a vehicle, and appoint development of ficers and staff44.The development activities initially touched on five areas: education, agriculture, the building of community halls, water develop ment, and small-scale community projects45.It was especiallly the build ing projects that were popular.It may be criticised as too prestigeoriented, but Daneel points out that it in fact entailed much more than that.In these Churches "Church life, agriculture and education form integral components of a single system.It is a mutual-aid system, beneficial in various degrees to all participants"46.At least four factors caused Fambidzano -after more than a decade of in volvement in ecumenical and theological training -to engage in develop ment work.* In the first instance the bishops had for a long time yearned for rural ad vancement, but up to that stage they had failed to improve their own economic position through Fambidzano47.* Secondly."Once political independence had been achieved agricultural and rural development were in the air.Everybody spoke about it and everybody was eager to contribute to and benefit from the scores of government and overseas-sponsored development projects"48 * Although many Independents were involved as individuals in the co operatives of their communities they increasingly required projects which they themselves as church groups could control4 .* "Moreover, the successes of the Rev. Zvobgo and Bishop Nehemiah Mutendi in raising funds and building schools at their Church head quarters strengthened the development expectations and plans of rural 1C bishops"50 The introduction of a development programme brought drastic and some times traumatic changes to the Conference.On the one hand its member ship doubled because of the recruitment value of the projects.But on the other hand there arose an "intense internal conflict involving constitutional change and radical, if unsettling reform of financial management which threatened the entrenched position of the TEE college and thereby the en tire existence of the Conference"51.Another cause of concern, Daneel thinks, is the "unwillingness of Independent Church leaders to consider seriously at this early stage the long-term implications of the use of foreign ginal basis.
To those who criticise the Independent Churches as being backward and obstructing the processes of modernization and Zimbabwean socialism, Daneel has this to say: "On the contrary, their members are involved in quite a num ber of rural co-operatives ...Moreover, they are convinced of the positive functions they are capable of fulfilling in the future of Zimbabwe; they are not lingering in the protests of yester day; and, ... they themselves are fast becoming ... the progressive agents of change and modernization"59.It is important to enquire whether there already is a theology or philosophy of development that can be discerned.Daneel thinks the one and "dominant theological theme in the development activities is 'salvation here and now' ... It is an incarnational theology in which the compassion and grace of God becomes concretely visible.It understandibly has materialistic overtones.At the same time it strengthens spirituality and inspires renewal and fresh hope of a better quality of life and increased church growth" .Material progress "would make a reality, more palpable than before, of present wellbeing, of salvation here and now by the benevolent God " 61.The beginnings of a "theology of progress" can be seen in the telling words of one of the leading Independents, Rev. Zvobgo: "In teaching the Independents I compare them with John the Baptist and Jesus.John ate locusts and honey, as he lived out in the desert.Jesus, on the other hand, entered the houses of people where he received goats and other food to live on.He even had his own treasurer, Judas.I tell these Church leaders to change from being a John of the desert to Jesus who entered houses.I tell them: 'Change, so that our Churches can progress!'"62.Daneel feels that there is a dire need for further theological reflection on their development activities.Such a design would have to (a) stipulate the conditions of sponsorship, (b) be closely linked to the creation of a thinktank of IC experts, and (c) be undergirded by a properly defined ideology, or what could be described as a theology of development and progress.This last would have to incorporate, amongst other things, statements to the effect that: * development work is aimed not only at the economic progress of individual persons and/or Churches but at the advancement of society and the environment...; * development projects should serve the poor in society; * progress implies the elimination of exploitive structures which permit an IC leader or a select group of his/her relatives to benefit disproportionately in comparison with the actual labour force; * progress therefore involves an equitable distribution of newly created work opportunities and benefits; * the interaction between a socialist state and the Churches in this field should be defined63.This last is clearly a first sketch of Daneel's own design for a theology of development.But we must keep in mind the extent to which his theology and that of the Independents have become one.He not only studies them, but is involved with them.That is why his latest dream for the Independents is so significant.He thinks they should become involved -together with the traditional "spirits" and the mission Churches -in an ecological ministry and an all out drive to "save the land".We hear him spell it out: "The basic motivation behind Fambidzano's development work so far has been the socio-economic advancement of its member Churches.This makes a much needed and con structive contribution considering the large representation of poor and underprivileged rural inhabitants in the Independent Churches.Development work, however, takes place in an en vironment whose natural resources are consistently abused through population pressure, deforestation, overgrazing, etc ... Development and progress presuppose a protected and healthy environment ... Once the Conference moves beyond the present development goals of immediate material pro gress for its Churches, it is bound to find itself confronted with this, the most formidable but also the most exciting chal lenge it has yet faced"64.I totally agree with these sentiments.As a matter of fact, I think that Daneel has here touched the core of the development debate: no so-called development effort is worthy of the name when the ecological integrity of creation is impaired.Further, every development programme should ac tively work for the "shalom" (peace) of all creation.If the development in volvement of the AlCs will incorporate this, it may well provide the de velopment model for Africa.We do not here have the time or space to pursue this notion, but it should be done.According to Daneel this challenge will require a threefold response: (i) At the ideological level a viable theology of the environ ment should be worked out.Existing theological trends in the Independent Churches ... could be reinterpreted ... (ii)... an information service and conscientization programme will be needed ... (iii) ... theologizing and conscientization will have to be con cretely expressed in properly planned programmes of ac tion"65