Byang Kato & Biblical Christianity in Africa

Review of a book by Byang Kato Biblical Christianity in Africa, published by Africa Christian Press, 1985. Reviewed by Jim Plueddemann.

"The spiritual battle for Africa during this decade will be fought...on theological grounds." Though Kato tragically died 30 years ago, his reprinted articles are as timely today as they were at his death. Kato had a vision for the church in the whole continent of Africa, a vision that stimulated mission and African leaders to see the continent in a new light.

First Kato saw that the struggle for biblical Christianity was not isolated to one tribe or country-his vision covered the whole of Africa.

Second, Kato's vision for biblical Christianity included the whole of the spiritual maturation process.

At a time when most were debating the relationships between evangelism and social action, Kato was warning of a more subtle and dangerous threat-the threat of theological anemia in Africa. He warned of syncretism, universalism, black theology, African theology, and ecumenical theology, while at the same time crying out for biblical, contextualized Christianity in Africa. He argued that Christianity was historically and theologically a truly African religion. While rejecting a moratorium for missionaries, he advocated more self-reliance for the national church. He pleaded that the church "evangelize or perish." He urged prayer for revival.

In reading through the five reprinted articles, one gets the impression of a modern day prophet crying our to God for Africa. His vision was for the church to be truly Christian and at the same time truly African. He loved Africa and the rapidly growing struggling church. He was troubled by theological indifference and lukewarmness.

Kato shared his vision in the first chapter, "Theological Anemia in Africa." Some of his vision is being fulfilled. Top priorities on his agenda were for more seminary-level theological schools, for graduate training, for scholarship programs for theological education, for theological publications, and for an evangelical theological society. The Lord has blessed this vision.

In the second chapter, "The Theology of Eternal Salvation," Kato expressed fear that biblical Christianity was being sacrificed on the altar of syncretism and universalism in the name of contextualization. He warned that a wrong theology of sin blinds us to the true human condition. If human problems are defined merely as physical suffering, material deprivation, and political domination, then there will be a shallow understanding of salvation. "Every inch of the African continent may be liberated from foreign domination, every family may have two cars in the garage, but that still will not save the African from his fundamental dilemma" (p. 16). He saw the fundamental dilemma as alienation from God, and that general revelation was not sufficient to bring salvation. "If Biblical Christianity is to survive and flourish in Africa, we must hold fast the truth that the fundamental problem of the human race is sin against God, and that salvation is only through Jesus Christ" (p. 22). Such a plea is urgently needed in Africa today.

In chapter three, Kato discusses the importance of contextualizing the gospel for Africa, but warns of religious syncretism and relativism. "The African loves to get along with everybody. He is, therefore, not inclined to offend his neighbor by letting him know what the Bible says about non-Christian religions. That is why liberal ecumenism is thriving in Africa." (p. 26). Kato saw syncretism as a growing influence in the Third World, and believed that Christians may have to face persecution for their Bible-based Christianity. But, "The final challenge for the African Christian is to make Christianity culturally relevant while holding fast to its ever-abiding message" (p. 31).

In the fourth chapter Kato makes a strong argument that Christianity is truly an African religion. Historically, Christianity has closer ties with Africa than with Europe. He urges his readers to "live up to the claims we make as Christians in Africa, and promote the Christian message for Africa in all areas of life and everywhere possible as true ambassadors of Christ" (p. 37).

Finally, Kato warns of syncretism, relativism, and humanism in African theology, ecumenical theology, and black theology. While affirming the dignity of the individual and condemning injustice, he pleads that we find answers in the absolute Word of God, not merely in human experience.

In the last 30 years since Kato's death there have been healthy trends in overcoming theological anemia in African church life, but in many ways the message is more urgently needed today than it was 30 years ago. The book should be required reading for every pastor and Bible school student in Africa, as well as for every foreign missionary in Africa. But the problem of theological anemia is not isolated to Africa. Perhaps anyone interested in growing healthy churches anywhere in the world should read the book.

On a personal note. As a new SIM missionary in Africa in 1967, Byang Kato was my first boss. I was proud to report to a Nigerian who became one of my best friends. Kato's vision for the development of theological education in Africa has profoundly influenced my vision. I thank the Lord that much of his specific vision has been fuflilled. Yet the vision to overcome theological anemia must be rekindled in each generation.