Hciu (1989). XVI (ii).ESSAY REVIEWTHE SHIFTING THRESHOLD ININDEPENDENT CHURCHESWHILE LATELY THERE has been a notable shift in research approaches by scholarsof Independent Churches, from an overly critical if not disparaging assessmentto a positive and constructive appraisal,1 there have not been enough case studieshighlighting the Independent Churches' response to changing religio-cultural,socio-political, and economic situations. More studies of such a nature, bringingout the changing theological, ecclesiological and church-state perspectives,could go a long way in the establishment of a fair and objective historiographicallegacy to counterbalance the predominantly subjective legacy that has oftenthrived on generalizing isolated cases.Daneel, in Quest for Belonging and Fambidzarto? his latest contributions tothe study of Independency, sets out to examine some changes in theological andecclesiological perspectives that Independent Churches have undergone duringthe forty years since Sundkler's seminal study in 1948.* Quest for Belonging isan introductory study that grapples with both typological and missiologicalissues that have been examined by scholars such as Turner, Sundkler, andothers.4 Fambidzano provides a sequel to Quest for Belonging and gives a de-scriptive account of the launching and development of the Shona IndependentChurches Ecumenical Conference (Fambidzano). This study aims at motivatingdialogue and debate on the theological implications of ecumenism at the levelsof both vocational training and education and socio-economic development.Fambidzano is a case study that reinforces the theological perspective thatDaneel adopts in Quest for Belonging.While Quest for Belonging is based on research results from the fieldworkDaneel conducted during the late 1960s, Fambidzano is based on his ownexperiences and observations and the annual reports of Fambidzano since 1972.It is noteworthy that he draws upon first-hand material he acquired between1972 and 1980, when he was the Director for this ecumenical organization. Tothis material he added data from ecumenical services and a variety of religiousceremonies taking place in the member churches of Fambidzano. Daneel alsoadded data gathered from casual sample surveys and in-depth interviews with 45former Theological Education by Extension students. The appendices includedin Fambidzano reflect the astuteness and thoroughness that have alwayscharacterized Daneel's research. It is no wonder that he has been referred to as'a born fieldworker of rare quality'/1 B. G. Sundkler. Zulu Zion and Sonic Swazi Zionists (Lund. Gleerup. 1976); M. L. MartinKimbangu: An African Prophet and His Church (Oxford. Blackwell, 1975).2 M. L. Daneel. Quest for Belonging (Gweru. Mumbo Press. 1987). 310 pp.. ZS22.IO;Fambidzano (Gwcru. Mambo Press. 1989). 645 pp.. illus.. ZS54.50.1 B. G. Sundkler. Bantu Prophets in South Africa (London. Lutterworth. 1948).4 H. W. Turner. Religious Innovation in Africa (London. Oxford Univ. Press, 1979); Sundkler.Bantu Prophets in South Africa.* See 'Foreword' in Daneel. Quest for Belonging. 8.185186 THE SHIFTING THRESHOLD IN INDEPENDENT CHURCHESThe basic assumption underlying both books is that Independent Churchesrepresent a genuine and viable stream of African Christianity that should beviewed in equal light with historical (mission) churches. These two streams ofAfrican Christianity are of equal importance and should embark on a course ofecumenical co-operation that may result in their gradual convergence. Daneelarrives at this conclusion as a result of his recognition that Independent ChurchesŠ in particular the Shona Churches that he studies but also including manyothers in Africa Š have undergone many changes necessitated by both internaland external dynamics.Daneel argues that the Independent churches, like historical (mission)churches, are characterized by the incompleteness and frailty of human nature tobe peripheral but always strive towards the centre in recognition of the Lordshipof Christ. Such striving to the centre is shown in the embracing of theologicaleducation and development-oriented projects that Fambidzano member churcheshave embarked on for about two decades. It is within this ecumenical frameworkthat Daneel examines the changes in christology, eschatology, pneumatologyand related soteriological issues. These issues are crucial since they couldinfluence the overall ecclesiological and theological outlook of the churchesunder review.The question of christology features prominently in both Quest for Be-longing and Fambidzano. Contending with critics like Oosthuizen, Beyerhausand others who labelled Independent Churches as sycretistic, messianic andpost-Christian,6 Daneel conceded that, according to Western theologicalcategories, no 'properly' worked out christology exists. He argues strongly,however, that a 'presupposed christology' exists that in no way denies Christ orhis cross.7With respect to leadership in Zionist Churches, Daneel's analyses of sermonslead him to reject the often stressed view of the founding leader as the 'BlackMessiah'. Rather, Daneel talks of the leadership as 'iconic', that is, the leader isseen as an image or reflection of Christ and not as subverting Christ's role.8Contrary to the theological stance adopted by some Western theologians whoare bent on deprecating practices associated with African traditional religions,Daneel approves of the 'name-giving' ceremonies and the role given to deceasedmembers of the churches. He argues that these practices cohere with the Africanreligious mentality which thrives upon the concern for continuing meaningfulties between the dead and the living members. Fambidzano goes a long waytowards showing that these age-long practices in African traditional religionhave been transformed and perfected by the Christian Gospel, albeit in ways thatmanifest the original cultural context. This is one of the many areas in whichIndependent Churches are making a lasting contribution to African theology. Itis from these theological developments within Independent churches that historicalchurches can find ready resources as they strive towards developing a theologyof inculturation.Daneel demonstrates that since the founding of Fambidzano and the launching6 G. C. Oosthuinzen, Past-Christianity in Africa (London. Hurst. 1968); P. Beyerhaus. 'Anapproach to the African independent church movement". Ministry (1969). IX, 74-9.7 Daneel, Fambidzano, 193.8 Daneel, Quest for Belonging. 191.P. H. GUNDANI 187of Theological Education by Extension in 1972 a strong incamational christologyhas developed in the Fambidzano member churches.1' It is significant that abetter understanding of the incarnated Christ correspondingly leads to a morebalanced pneumatology, 'which offsets the "monopoly" of prophets on spiritmanifestations and allows more readily for a much wider conception of individualspirit inspiration in all aspects of life'.1"Hitherto, many Independent Churches have been criticized for placing toomuch emphasis on the here and now at the expense of the future. The over-accentuated role of healing and exorcism in Spirit-type (Zionist) churchesreflected such a "salvation now' outlook. Daneel shows how a balancedeschatology has emerged through the ecumenical ventures represented byFambidzano and the theological education embraced by both leaders and therank and file. Within Fambidzano's ecumenical endeavours members appropriateJesus' prayer for ecclesial unity (John 17:21). Such ecclesial unity, Daneelargues, brings a future-oriented eschatology into the churches. Characterized bymutual support and witness among groups and churches Fambidzano's ecumenicalexperiment has generated a sense of security and makes the Church truly "aplace to feel at home'.Theological Education by Extension courses have not only substantiallybettered the formation of Christian Independent Churches but also helped themto move away from fragmented interpretation of the Bible to a more systematizedapproach." The courses have also imparted sound historical perspectives to themembers. Daneel's presentation and analyses of sermons clearly show that thiseducational innovation has substantially liberated participants from Encapsulation'in a doctrinaire system which in some respects almost verged on religiousbigotry.12 It has not only undermined 'self-satisfied ecclesiastical exclusivism'11but also helped member churches to go beyond parochial tendencies that Sundklercalled "ecclesiastical tribes'.14On church-state relations Daneel is consistent in his conclusion that theelement of political protest in Shona Independent Churches is much less evidentthan was earlier expected. Daneel, like Murphree1^ and Thomas,16argues that onlyin rare cases have the churches been drawn to active subversion. Daneel contendsthat during the war of liberation in Zimbabwe Independent Churches did notovertly join the guerrillas nor always support them. In fact he argues thatMutendi's Zion Christian Church and Johannes Maranke's Vapostori maintaineda certain aloofness. The approach of various Independent church leaders towardsthe war was ambivalent. Therefore, whatever level of involvement there mayhave been, one cannot speak of a total mobilization of the Independent Churchesin the freedom struggle. In this respect, then, it would be appropriate to describeFambidzano member churches as "acquiescent" because it was the policy of" Daneel. FambUlzww. 167. 344. "' Ibid.. 393.11 Ibid.. 340. '- Ibid.. 386." Ibid., 169.14 Sundkler. Bantu Prophets in South Africa, 310-23.15 M. W. Murphree. Christianity and the Shona (London. Athlone Press, 1969)."Ł N. Thomas 'Christianity. Politics and the Manyika' (Boston. Univ. of Boston. Ph.D. thesis.1968).188 THE SHIFTING THRESHOLD IN INDEPENDENT CHURCHESmost of these churches 'to avoid political activism of a critical nature'.17 How-ever, after Independence, Daneel shows how Fambidzano became enthusiasticallyinterested and involved in development projects based on a development planthat fits neatly into the massive Five-Year National Development Plan institutedby the government.In spite of all the good that has come from Fambidzano for nearly twodecades, there are two major problems that may ultimately undermine the verycharacter and identity of the member churches. Firstly, the propensity for greaterinstitutionalization, reflected in the building of schools and headquarters, doesnot augur well for the movement. It is sad to learn that Independent Churchesare moving towards institutionalization while historical churches are realizingthe difficulties inherent in the system and are moving towards de-institution-alization.Secondly, the level of dependency on foreign aid for Fambidzano'sTheological Education by Extension programmes and for development projectsand institutions is alarming. This apparent mimicry of outmoded models thatcharacterized historical (mission) churches is a bad sign for the IndependentChurches. It is a sign of a growing neo-colonial mentality making inroads inchurches that have always been associated with self-reliance and the developmentof ecclesiological structures and organization that were sustained by local, iflimited, resources.Receiving aid and not liberation is Fambidzano's Achilles' heel. 'There is arisk today that creating and engaging in works of charity may placate thechurch's conscience by closing its eyes and ears to alienating social conflicts.'18Fambidzano has done little to equip itself with tools to analyse the presentsituation so that it can study what it is doing in the light of the Gospel.Apparently Fambidzano churches are seeking to emerge from poverty by meansof programmes of assistance that will unquestionably only further enslave them.'The church must promote a Christianity that will help the African masses getout of the deadlock that has followed Independence, and a Christianity that willbecome a force resisting injustice and exploitation.'|gIn spite of the shortcomings in Fambidzano's development policy it isheartening that Daneel transcends the subjective and critically raises questionsthat matter for Fambidzano's livelihood. I recommend Daneel's studies tochurchmen, academics and students and anyone interested in African ecumenicaltrends, African theology and the growth of Independentism.University of Zimbabwe p. \\ GUNDANI17 M. Schoffeleers. African Independent Churches and the Molicalr/.ation of Christianity inSouthern Africa' (Uppsala, paper presented at a corilcrence hosted In the Swedish Institute forAfrican Studies and Dept. of Theology and Missiolo;j\. I iiiv. of L'pps.il.i. on "Religion and Politicsin Southern Africa'. 19X9). .1.'* J-M. EU. Mix Faith as an African (New York. Or his Books. 19X9). 154.'" Ibid.. 176.