We, 22 participants drawn from all over Africa, who attended the consultation organised by the World Alliance of Reformed Churches in collaboration with the Church of Central Africa Presbyterian (CCAP) general synod, praise God for his guidance and blessings during the consultation.

We arrived at a time when Malawi had just experienced a peaceful transition from a one-party system to free multi-party elections. This achievement is not just a joy for Malawians but a sign of hope for every African.

A delegation of participants paid a courtesy call on the newly-elected head of state, HE President Bakilu Muluzi, to congratulate him and present him with a goodwill message from participants.

In that message it was reiterated that participants were glad that Malawi - "the warm heart of Africa" - had opted for a peaceful transformation of her society. Concern was however expressed that many independent African countries had failed to maintain their democracies. It was the hope and prayer of all that the new era that had dawned on the Malawian political scene would thrive and be a leading example for other new democracies on the continent.

The objective of the consultation was to receive first-hand information from member churches of Warc, scattered all over Africa, on issues relating to Christian-Muslim relations. This was to enable participants to evaluate the situations of the different countries with a view to addressing one of the new objectives of Warc which is to encourage churches to work together with members of other Christian traditions and people of other faiths in order to bring about justice, peace, reconciliation and harmony.

The pluralistic world

Some centuries ago peoples all over the world lived and worked together in different and diverse clusters.What united the the different peoples in their various settings was a common language, culture and religion.

In that era it was easier to say Christianity is found in Europe, in the same way as English is spoken in England and French in France. Islam was the religion of the Arabs, Judaism for the Jews, Hinduism and Buddhism on the Indian subcontinent and African traditional religion in Africa.

In modern times adherents of the different religions are scattered all over the world. In some situations, a particular place where a religion originated does not necessarily mean that the majority of adherents of such a religion reside there. For example, Islam started in the Arabian Peninsula and yet the majority of Muslims today live in the non-Arab-speaking country of Indonesia. What happens in the religious sphere cuts across similar experiences in languages and cultures.

At the economic level, multinational groups operate as invisible forces which are no longer controlled by a particular country. And yet they are strong enough to establish a geo-political map in their own favour. That does not mean that the world is becoming more and more unified; because the gap between rich and poor is becoming wider and wider.

Regardless of such a gap, and imbalanced situations, recent strides in technological advancement especially in the area of media and communications and rapid growth or urbanization are transforming the world into a pluralistic global village.

The African situation

The foregoing globalisation process has had a tremendous, particular impact on the African continent. Africa found itself an unprepared partner of such a competitive conglomeration of religions, cultures and economic forces. Africa has been portrayed as a dumping ground of foreign influences. This accounts for the unhealthy competition to Arabise and Westernise Africa through the agencies of Islam and Christianity respectively. These attempts at Arabisation and Westernisation are alienating Africans who are facing a common struggle for survival.

The main value we have in common as Africans is our "Africanness." The underlying strength of this value is our spirituality, our culture, our attitude to creation and our vision of the world. Any religion which alienates these values is a disruptive force which must be vehemently opposed. African Christians and African Muslims are therefore called upon to look objectively into their respective religions to sift and integrate only those essentials which promote life in its fullness.

Our essential source of inspiration as Christians is the gospel devoid of any foreign imposed civilisation.

Abuse of religion

People belong to a given religion, but there is no transcendental religion that does belong to people in such a way that they can use it for their own narrow interests. In other words, the role of transcendental religion is to enrich human spirituality.

At this level we need to always remember that there is no dichotomy between the spiritual and the physical.

Religion is abused when we focus on the spiritual dimension and neglect the physical or vice versa. In Africa, for example, some Christian groups preach "a pie in the Skies" - "One's reward is in heaven," while others are only focusing on immediate material needs.

Religion is also abused when it is used as a tool for cultural political and economic imperialism. African Muslims must strive to disentangle themselves from this predicament.

Religion is abused as well where an individual or a group employs it as a means to get rich or to ascend to power in order to dominate others. Such a situation breeds dangerous dictatorships.

One other aspect of the abuse of religion worth mentioning is the situation where religion is exploited by individuals, political parties, racial or particular ethnic groups to impose their domination over others. The imposition of the Shariah (Islamic Law) is a case in point.

We believe that African can be salvaged from her misery, disharmony, genocides and marginalisation by the positive role of religion.

Christians and Muslims in Africa

Christianity and Islam are considered as imported religions into Africa. A deeper analysis of the two religions reveals that their common base is their belief that there is one God. This common belief in one God, the creator of the universe, was not imported into Africa.

From time immemorial, our ancestors have always believed in the existence of one God. What has been imported into Africa is the historical competition between Islam and Christianity which is highly motivated by political, cultural and economic interests.

Each of the two religions has its own theology and vision of the cosmos. However, the common grounds for both is life in its totality.

With the present trend of hostilities and rancour witnessed among Christians and Muslims in Africa, these suggestions are put forward to promote good relationships and harmony.

Call to action

Appropriate training

At present, the training in Islam among Christians is inadequate. Step up the study of Islam on all levels of lay leadership and develop relevant literature for church literate members. In fulfilling the above we should develop theology that edifies Christians and prepares them to accommodate and relate with Muslims well. Teaching of Islam in theological colleges should be taken seriously. Churches should consider training pastors in Islam with a purpose of assigning them to teach Islam in the theological colleges and Bible schools.

Ethical emphasis

The Church has a duty to provide Christian African ethics inspired by African traditional values which were there before the advent of Europeans and Arabs and were known for their respect of human dignity and strict observance of high morals.

Unity in diversity

We inherited a narrow understanding and vision of Christianity for the Protestant tradition. Our missionary mandate is to break the barriers which are causing divisions within our churches, i.e. tribal, regional, national, denominational and political. Christianity should constantly work at its given unity in the midst of diversities.

Dialogue imperative

The means of dialogue and search of consensus which have roots in the African culture need to be promoted among followers of religions. The primary objective of dialogue should not be to convert or to be converted. As Christians we believe that our role is to witness our faith while the only one who converts is Christ our Lord through the power of the Holy Spirit. Our approach to Christian-Muslim relations should not be crisis-driven but that each church should have a department that is involved in interfaith dialogue.

Identity and culture

The Church should re-examine its present stance and identity in relation to the indigenous tradition and culture of the people it serves. Areas to be re-examined could be the following:

Liturgy - Western practices which are alien to the African way of expression in worship should be replaced with relevant contextual ways or methods.
Music - Music must be in touch with traditional or indigenous beat of rhythm.
Architecture - Design of church buildings should depict African style and aesthetic taste.
Dress - Style of dress for clergy and laity should be according to the local understanding of religious celebration.
Marriage rituals and funeral rites, etc. should be creatively inspired with African values and spirituality.

Family life

In spite of the external influences which have drastically affected the political, religious and economic institutions of the African society, the institution of the family has remained more or less traditional. This is an important asset of the African society which should be preserved. However, in recent years, intermarriages with Muslims pose a threat to the type of family institutions which Christians have preserved and cherished over the years. For example, there are incidents of Muslim men marrying Christian girls and then in some cases not allowing their wives and children the freedom of continuing in the Christian faith.

The churches should educate the parents especially the mothers about the significance which marriage holds in the African context.

Social integration

Christianity and Islam have to mobilize their followers into a common front against all forces which threaten life: hunger, war, disease, ignorance, etc. This could be achieved, for example, by:

Embarking on development projects which include the participation of Muslims.
Involvement of Christians in both sorrowful and happy moments of Muslims, i.e. funerals, illness, weddings, birthdays, etc.

Christian education

The African Church and its sister churches overseas should re-examine the trend of reducing Western aid to Africa. It is understandable that in recent years the Western churches have a new responsibility of supporting Christians in the Eastern and Central Europe. But this should not be at the expense of Africa in view of the rising Missionary activity backed by finance and other resources by the Muslim nations of the Middle East.

It is also imperative on the part of the churches in Africa to raise their own resources needed for their ministry and mission locally with an aim to become self-supporting.

Leadership Enhancement

Churches in Africa should re-examine the Christian education materials that are being used at present, i.e. in terms of content, methodology and application. The prevailing African religious cultural pluralism should be reflected in the content. As it is practised now teaching should not be just left in the hands of well-meaning but untrained persons. Appropriately co-ordinated Christian education programmes at home, at school and at the church should be encouraged and facilitated.There is need for enhancement of leadership in the African church if most of the challenges stipulated above are to be met. Collective leadership which exploits the potential in women (who have been mostly marginalized in leadership roles in spite of their being in the majority) should be encouraged as opposed to individualism or autocratic decision-making.

Conclusion

Both Christians and Muslims have a common task of community/nation building and constructing African unity. They can execute this task by being faithful to their respective traditions in dialogue. It is the only way to promote the well-being of humankind and the entire creation.

Participants

Rev Samuel N Ador (Sudan)
Rev Besley B Chinyamu (Malawi)
Rev Dr Saindi Chiphangwi (Botswana)
Rev Saul G Chitsulu (Malawi)
Rev Dr J Haafkens (Kenya)
Rev Dr Agwu Kalu (Nigeria)
Rev ME Kansilanga (Malawi)
Dr André Karamaga (Rwanda)
Rev H Katambo (Malawi)
Rev Samson A Khumalo (South Africa)
Rev Dr Lawrence Mbagara (Kenya)
Rev Johnson Mbillah (Ghana)
Rev TAG Mwambila (Malawi)
Rev Alfred Ondo (Caméroun)
Rev Ishmael S Salimoni (Malawi)
Rev Makuleya Sande (Malawi)
Rev Sowu Elom (Togo)

World Vision observers - Malawi

Mrs Mercy D Gareta
Mr Willie Kalonga
Mr Brighton Y Kawamba
Mr Enoch Y Phiri

Warc staff

Dr HS Wilson