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The
Second General Assembly: Abidjan, Côte d’Ivoire
Theme:
Working with Christ in Africa Today
2-12 September
1969
Sub-Themes of the
Assembly
• Restructuring: It was decided that the AACC
can better serve its churches if it changed it structure;
individual denominations can look into restructuring as well
to better serve their congregants. Also discussed was the need
for member churches to financially support the AACC; ecumenism
was defined as more than just “showing up for meetings” (Utuk,
1997, p.92).
Abidjan changed the structure put forth
by the constitution of Kampala. The five original committees
were cut down to four, and departments were created for:
•
Christian Education
• Youth
• Women
•
Communication
The new structure also emphasized better
representation of language and region in the General
Committee. A French-speaking office was set up in Lomé, Togo
to aid in communication with both francophone nations and
western anglophone countries. It was also suggested that the
Assembly do a better job of closing the gender and generation
gap in its proceedings by asking that one woman and one youth
attend the next Assembly for every one member of
clergy.
• What is African Theology: This perennial
question was addressed in depth at Abidjan, and a definition
proposed: African theology is that which is “based on the
Biblical Faith and speaks to the African soul. It is expressed
in categories of thought which arise out of the philosophy of
the African people” (Utuk, 1997, p.83). African worship does
not have to completely eliminate colonial languages, but an
integration of indigenous languages is needed. Future
collaboration with African anthropologists was suggested to
help put African Christianity in both a historical and
contemporary context, and the Assembly asked for a complete
bibliography of African theological writing. Delegates worried
that too much acculturation would allow non-Christian elements
to enter worship practices. Yet without any indigenization,
Christianity would remain inauthentic and inaccessibly
Western.
• Relating to Other Faiths and All
Denominations: Abidjan proposed the Islam for Africa Project
so as to teach the ways in which political conflict can lead
to tensions between Christianity and Islam. The project also
addressed the issue of marriage between Christians and Muslims
and sought to prevent past conflict from hindering interfaith
dialogue. Some delegates objected that indigenous religions
were not being treated with the same respect as Islam, and
there was a demand for this to change. Increased dialogue
within the Christian faith was also emphasized, particularly
with the African Independent Churches and the Catholic Church.
• Mass Media: Abidjan recognized the power of the
media as a tool of communication. The Assembly recommended
that theological colleges offer more classes in mass media and
that churches hire personnel to be responsible solely for
media.
• Politics: General consensus was that
Christians should use their prophetic voice in politics, but
that entire institutions should avoid partisanship. More
specifically, churches can be active in the plight of
refugees, offering employment, assisting with immigration
papers and offering admission into public schools to displaced
persons. Unrest in Nigeria and Ghana during this time led the
AACC to understand how church unity is affected by political
situations. Therefore a goodwill mission to Nigeria and Biafra
was appointed.
• Economics: It became apparent that
the AACC had not fully prepared for program expenses in its
initial business report at Kampala. Support for the 1 Million
Shillings Campaign continued with the aim of making the AACC
more financially independent. Abidjan also suggested that the
financial initiatives of individual churches could help raise
money to support the AACC and other social projects in the
continent in the continent.
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