Zambezia (1992), XIX (i).BOOK REVIEWSCome and Share: An Introduction to Christian Theology By C. S. Banana.Gweru, Mambo, 1991, xxvii, 119 pp., ISBN 086922-495-6, Z$27,00.In Come and Share Banana grapples with pertinent themes that couldguide the Zimbabwean Church towards a truly African outlook. His theo-logical reflections are undergirded and informed by the quest for con-textual theology that has manifested itself for decades in local independentchurches. The same quest has also lately become familiar in ongoingtheological discourse in both Protestant and Roman Catholic churches.Banana is of the opinion that colonial and neo-colonial structures areas entrenched in the Church as they are in government and other publicinstitutions. He argues that, owing to this colonial outlook, the Church,like other public institutions, is not able to serve its predominantly Africanconstituency, particularly the masses (the 'povo'). With that in mind, theauthor argues that it is imperative to transform the Church in order toenable it to meet the needs of the African people. The starting pointtowards such transformation is in the evolution of a theology that isauthentically African.In Come and Share Banana discusses three areas that he regards asfundamental in the evolution of African theology. These are: Africantradition and culture; Marxist socialism; and the Scriptures Š all of which,he argues, are to be given equal value in an authentic and liberatingAfrican theology.In this theological model Banana takes serious cognizance of thepolitical, social, economic and cultural dynamics of the Shona and Ndebelepeoples. He specifically highlights the Shona and Ndebele concepts ofcommunity, spirituality and unity of worldview, especially the modes ofcommunal sharing and commerce that goes on between the living and the'living timeless' (a new coinage for ancestors). He also highlights theShona and Ndebele concepts of life and death as expressed through ritualand myths.Banana picks out the kurova guva/umbuyiso ritual as an example thatcould inform Christians' understanding of Christian concepts like com-munion (Koinonid), forgiveness, reconciliation, ecumenical worship andcelebration. According to the author, if the Church learns lessons fromsuch African ritual practices as kurova guva/umbuyiso and from theirways of thinking then it would have no difficulties in knowing the concernsand anxieties of the African people.For Banana the Church has to be a symbol of the kingdom of God, aform of classless society that should show 'the way' to the world bybreaking down the barriers impeding communication and the developmentof good relationships. This is the state of affairs that he wishes to see inthe Zimbabwean Church.However, although Banana's concern is justified and the theologicalenterprise he engages in is noble, tljere are many areas that make hismodel questionable if not uninspiring. His first concern has to do with the7172 BOOK REVIEWSequality of sources that he calls for when he says that 'Scripture should beregarded as a source of theology equal to others' (p. 41). Another is hisambiguous assertion that the Bible contains 'but a small part of the divineacts of God in human history' (p. 42). The author is also not convincingwhen he argues that 'Church creeds and doctrines are almost irrelevantand meaningless to our context' (p. 42). Furthermore, he discounts thenotion of an eschatological kingdom of God as 'garbage' to the Shona andNdebele people. He regards the mediatorship of Christ at the Parousia as'meaningless and nonsensical', again, within the context of the under-standing of the Shona and Ndebele people.Undoubtedly, there is a lot at fault about a theology that emphasizesthe local context at the expense of the essential faith and beliefs held bythe Universal Church. Banana's model distorts the Christian context andfoundation that it purports to build upon. Instead an authentic AfricanChristian theology should 'be ready to discover traces of God's naturalrevelation outside the Christian religion', in this case, from the Africancontext, without, however, calling into doubt the uniqueness and 'centralityof the Christ event' (Crossroads, Oct./Nov. 1991, 26).Any Christian theology, be it African, Asian, Latin American or WesternEuropean, has to engage faithfully with the Scriptures and Church tradition.Christianity not only enjoys the status of having 'sacred writings', it is alsoa historical religion. As such, Scripture and Church tradition in the form ofgreat conciliar teachings and creeds form part of the Christian heritagethat cannot be dispensed with as easily as Banana implies. To undervalueor distort this heritage is to renege on the faith into which Christians areinitiated.While Come and Share is meant to challenge the Zimbabwean Churchfrom its characteristic complacent slumber, the overly extreme stancethat the author takes is counter-productive. It stands in the way of, ratherthan facilitates or encourages, further experiments in evolving local theo-logies. A more conciliatory attitude in subsequent editions of the book willbe necessary in order for it to be given a warm reception by the Church.University of Zimbabwe P. H. GUNDANIChakwesha By H. Chimhundu. Harare, College Press, 1991, 198 pp.,ISBN 0-86925-906-7, Z$12,95.Chimhundu's first novel Chakwesha is a most welcome and overduecontribution to the slowly developing genre of Shona prose fiction. Theauthor's experimentation in terms of plot and characterization makes thiswork unique in more than one way.The title of the novel (Chakwesha can be loosely translated as meaning'confidence trickster') is derived from the anti-social character andbehaviour of Moses Marufu, a University student in the colonial educationsystem who chooses to betray the goals of the Chimurenga War for hispersonal benefit and who is paid as«n informer by the Rhodesian CentralIntelligence Organization. At Independence he returns from self-exile the