COMMUNICATING
the
GOSPEL
to the
AFRICAN CHURCH
Rev. Ezekiel A. Ajibade, PhD
The Nigerian Baptist Theological Seminary, Ogbomoso
revzikky@gmail.com
© 2017
TABLE OF CONTENTS
Introduction……………………………………………………………………….. 2
The Nature of the African Church………………………………………………… 3
Essential Elements of Gospel Communication……………………………………. 16
Towards an Effective Gospel Communication to the African Church……………. 28
Conclusion………………………………………………………………………… 44
Bibliography……………………………………………………………………….. 46
2
COMMUNICATING THE GOSPEL TO THE AFRICAN CHURCH
Ezekiel Adewale Ajibade
INTRODUCTION
From several indicators, the gospel is very much at home in Africa. Some years ago, I
listened to a speaker during a mission mobilization seminar. He cited an instance of how some
people went to a part of the world to share the gospel. When they asked some folks who were
carrying ice creams in their hands if they have heard about Jesus before, their answer was
“Jesus? Is that another brand of ice cream?” The immediate reaction inside of me was, “that
cannot happen in Africa.” Anyway I could not be correct because it was few years after later that
a group of people were located on the Koma hills of Nigeria who were so far from civilization
that they walked stack naked and had never heard the gospel before. Nevertheless, Africa
remains a place where the gospel has found a home and taken root in the past century. The
average man or woman on the street of Africa, whatever their religious inclinations or status
might have heard the gospel at one point and through one media or the other. Whether they have
responded to it or not is another question. The illustration above only presents the tension in
Africa – a continent that seems to be well saturated with the gospel, yet a continent that is still
waiting for the full impact of the gospel.
The gospel needs to be placed in context at this point. To the uninformed, the gospel is
the message of salvation preached to the unsaved outside of the church in order to save them and
bring them into the church. In a way, that defines the gospel. But it goes beyond that. euangelion,
the Greek word translated “good news,” or “gospel” is used mostly by Paul in the New
3
Testament to connote “the act proclamation and the content thereof." 1 The gospel is a record of
historical event but not an ordinary history. The gospel does not stop at witnessing to salvation
history, “it comes into human lives, refashions them, and constitutes the communities.” 2 The
gospel, therefore, is oral preaching or communication either with the intent of bringing people to
salvation or helping them to live the life of Christ within the community of the saved, which is
the church. The church is a place where gospel communication goes on every moment. This
could be in the form of kerygma – the message of salvation or didache – the message of
edification.
How is gospel communication done and how should it be done in Africa?
Communication is a universal phenomenon but communication must consider its context if it
will be meaningful and effective. What are those contexts to put in to consideration when
communicating with and in the African church? These are the questions this paper seek to
answer. The fundamental truth is that the gospel has never lost its power but this power often run
through the conduit of effective communication. Africa can always be that bastion of the glory of
the gospel if it is appropriately communicated are consistently so done.
THE NATURE OF THE AFRICAN CHURCH
Before discussing some basic principles of effective communication, it is important to
paint a picture of the church in Africa as a way of establishing a context to place the kind of
gospel communication that goes on and should go on there. This section will therefore, look at
the African church as one rooted in western mission endeavor, emerging from the background of
1
Geoffrey W. Bromiley. "euangelion" In Theological Dictionary of the New Testament Abridged in One
Volume, edited by Gerhard Kittel and Gerhard Friedrich. (Grand Rapids, Michigan: William B. Eerdmans
Publishing Company, 1992). 270.
2
Bromiley, "euangelion" In Theological Dictionary of the New Testament, 271.
4
African Traditional Religion and experiencing a momentary unprecedented growth. It is also a
church that subsists in the context of globalization, faced with certain existential challenges and
looked upon by the world for spiritual leadership in a time like this. Let us discuss each of these
characteristics of the African church.
A Church Rooted in Western Mission Endeavor
Christianity in Africa is a product of western mission effort. Though Africa has been a
home for Christianity since the first century when the religion swept over North Africa
producing great a leaders, teachers, apologists, theologian and writers, 3 the effort that produced
the present fruit came much more later. The initial fire died because of the invasion of the north
of Africa and as a result of not entrenching Christianity in the culture of the people. 4 In the
fifteenth, sixteenth and seventeenth century and due to the spiritual awaking in Western Europe,
Christianity began to be planted along the coasts of Africa south of Sahara. This effort began to
blossom towards the end of the nineteenth century and into the twentieth, leaving a lasting fruit
that abides till today.5
Western missions came along with western culture. The rise of Christian mission also
coincided with grip of colonization of Africa. Many indeed could not separate the intention of
the Europeans to bring to them the goodnews of the kingdom from colonizing their land and
people. Christianity was thus “westernized.” This was not far from the truth as a number of
African converts thought to be a Christian was to dress like the Europeans, conduct worship like
3
Peter Falk. The Growth of the Church in Africa. (Bukuru, : African Chrstian Textbooks, 1997), 23.
John Wesley Zwomunondiita Kurewa. Preaching and Cultural Identity: Proclaiming the Gospel in
Africa. (Nashville: Abingdon Press, 2000), 19.
4
5
Falk, The Growth of the Church in Africa, 23.
5
them and despise anything in their culture, which was often regarded as paganistic or
syncretistic.
It took the effort of such men like Henry Vern and Rufus Anderson to draw the attention
of the Christian body to the concept of a self-governing, self-propagating, and self-supporting, if
the mission of the church would ever succeed. 6 It also took such radical steps as the
establishment of African indigenous churches as a reaction against what is described as “the
European complexion of the Western-oriented churches with their prefabricated theology and
Christianity from their own perspective.”7 These reactions and protests, which became very
conspicuous between the 1920–1940s yielded some fruit in indigenization and Africanization but
the attitude of paralleling Christianity with westernism cannot be completely changed. Yet, this
affects how communication takes place. It is not all who became Christian over these times that
accepts that Christianity and the communication of it must be rooted in the people’s language
and culture. Some do it out of ignorance; some are simply sincere about it.
Ronald J. Allen visited Mindolo Ecumenical Centre in Zambia some years ago where he
listened to 40 sermons in two month from pastors from different parts of the continent. His
comment was, “I heard very little either in form or content that I recognized as a distinctly
African approach to preaching.”8 On inquiry from the participants, the answer he got was, “we
were taught to preach this way at theological college.” 9 Allan lost his surprise when he
discovered from further probing that the form of preaching is the one inherited from the
Robert Reese "The Surpassing Relevance of the Three-Self Formula." Mission Frontiers, July - August
2007: 25-37.
6
7
Taiye Adamolekun "Main Trends In The Church Growth In Nigeria." European Scientific Journal 8, no.
23 (October), 6.
8
Ronald J. Allen, "African Christianity: A Soft Report." Homiletic 16, no. 1 (1991), 6.
9
Ibid
6
missionary movement and “is still taught in African Seminaries both by Euro-American teachers
and Africans themselves.”10 It therefore suggest that these preachers were simply sincere and
faithful to what they have been taught without giving a thought to the need for originality or
Africanness in their gospel communication.
Until the present moment, several ways in which westernism is equated with Christianity
are still very evident. In the Nigeria Baptist Convention where I belong, there has been occasions
where ministers have challenged the authorities as to why they must wear suit as official dressing
code, in spite of the hot temperature in Africa. No adequate answer has been supplied and no
alternative here been provided. In several local churches, there are what is called “English
Section” or English Worship Service.” Many who attend these services still the locals who
understand the language but prefer to worship in English language, enjoy English music and
apparently enjoy God in the western way.
The point being made here is that God used the western missionaries to bring Christianity
to Africa. There was a time they lacked the wisdom of indigenization until the need dawned on
them. Some got the indigenization by force (especially the African indigenous churches) and
some adapted it gradually. But till today, however much the hue for indigenization, quite a
member of African Christians still love the western worship style, western dressing, western
music and western ways of preaching. Quite a number too, prefer and wants Christianity to be
indigenized as much as possible. Any gospel communicator in Africa must be conscious of these
two divides and must be able to reach each group.
A Church Emerging from an African Traditional Religious Background
Before Christianity came, Africans were religious. One of the issues of contention over the
year in scholarship, is whether the white missionaries brought God to Africa or not. It has been
10
Allen, "African Christianity,” 6.
7
proven over and over, however, that “Africans who come to the Christian faith already have a
belief in the existence of God and the spirit world.” Wanje Khuniyop observed that, “evidence
for the African belief in God can be seen in the variety of names of God among all African
peoples, as well as in religious belief and practices, rituals, and sacrifices.” 11 Not only do
Africans believe in God, they believe in ancestral spirits, deities, natural objects believed to be
habitats of the lesser deities, mystical powers like magic, witchcraft and sorcery, charms, amulet
and talisman.12 The task at this point is not to establish how right or wrong or how biblical these
beliefs are. Some will, and some will not, at the end of the analysis. Besides, theirs is also a
religion that addressed such biblical issues as the creation, problem of evil, divine revelation,
sins, sacrifices, purification and cleaning. The task is first to establish that African knew God and
are very religious. Opoku stated that, “a close observation of Africa and it society will reveal that
religion is at the root of African culture and is the determining principle of African life.” 13 He
further opined that “it should be apparent, then, that to understand Africa and its people, the
influence of religion on their lives must first be fully appreciated.” 14
The second task here is to establish the fact that African religion formed a background or
a foundation for those who accept the Christian faith. Their exposure to a worldview that
acknowledges God and the things of the spirit assist in their comprehension of the Christian
message either as a means to salvation or Christian growth. According to Khunhiyop, the belief
in African Traditional Religion “provides an important bridge to a meaningful discussion of a
9-10.
11
Samuel Waje Kunhiyop African Christian Theology. (Grand Rapids: Michigan: Zondervan, 2012), 43.
12
Ibid
13
Kofi Asare Opoku West African Traditional Religion. (Accra: FEP International Private Limited, 1978),
14
Ibid, 1
8
theology that makes sense to Africans.” 15 He further opined that these “beliefs and the African
worldview are not lost when Africans become Christian. They affect everyday life, whether in
terms of marriage, farming, career choices, or even such mundane matters as travelling. 16
It therefore follows that African beliefs and worldviews must be put into consideration
when it comes to communication. Form their religious background they have mode, means and
dynamics of communication. They communicated with God and God communicated with them.
They had their kings, priests, elders, parent and other member of the society. There were rooms,
rules, idioms and proverbs guiding and ferrying their communications. They have their bards,
poet-historian or griots, singers, story-letters, dancers, and drummer who are regarded as “vessels
of speech” and as “repositories which harbour secrets of many centuries old.” 17 In some cultures,
they are regarded as the “blacksmith of the word” who above others have control over the latent
force or “living essence in all things.”18 Communication, therefore, in Africa has spiritual
background, historical antecedents, societal norms and ethical principles that must be understood
by any sender, decoder or receivers of messages.
A Church Experiencing Phenomenal Growth
The church in Africa has experienced growth and is still experiencing it. Ajibade
attempted to capture this unprecedented growth in the words:
There is no doubt that God is at work in Africa. It is physically evident when one moves
around and sees the rate at which churches are planted at almost every corner, and the
rate at which people flock to these churches on Sundays and during mass crusades,
15
Kunhiyop African Christian Theology, 43
16
Kunhiyop African Christian Theology, xv.
17
Philip M. Peek, "The Power of Word in African Verbal Art." The Journal of American Folklore, no. 94
(January - March 1981), 28-29.
18
Ibid, 29
9
rallies, conventions and prayer vigils. It is physically evident when you see the number of
churches and ministers that have literally taken over the media world. In Nigeria for
example, many denominations have a satellite TV station where the word of God is
preached to the world daily with hundreds of thousands sitting under those ministrations.
Some of these meetings are replete with miracles, signs and wonders and massive
response to invitations to accept Jesus Christ as Lord and Saviour. 19
Statistics have it that the church in Africa grew from 10 million in 1900 to over 200 million by
the early eighties. 400 million was projected before 2000.20 By 2010, it has grown by over 516
million.21 It is projected that there will be nothing less than 633 million Christians in Africa by
2025.22 And by the time this century will be over, Christians would have grown from 9% to 48%.
As at now, between 25,000 and 30,000 are added to the church daily which amounts to an
estimated 10 million in a year.23
At the top the list of this growth are the Pentecostals and the African indigenous
Churches.24 Several factors are responsible for the growth but the way the Gospel is
communicated to them in key. One aspect of this communication is the presentation of Jesus as
the need-meeter. C. Peter Wagner stated that,
Extensive Bible-teaching ministry is focused on the felt needs of Church members such
as physical health, material prosperity, social relationships, emotional stability, and layministry challenges more than on the historical-grammatical exegesis of the content of
Ezekiel Adewale Ajibade "Towards a Revival in the African Church: The Role of Expository Preaching."
np, 2013, 2-3.
19
Geoff Waugh. “Astounding Church Growth.” In Renewal Journal, accessed on 7 August 2015. Available
at https://renewaljournal.wordpress.com/nowhere/astounding-church-growth-by-geoff-waugh.
20
21
Pew Research, “Global Christianity – A Report on the Size and Distribution of the World’s Christian
Population,” [on-line]; accessed 16 August 2013; available from http://www.pewforum.org /2011/12/19/globalchristianity-exec/.
“Christianity in Africa.” [on-line]; accessed 14 October 2013; available from http://en.wikipedia.org
/wiki/Christianity in_Africa.
22
23
Geoff Waugh. “Astounding Church Growth.”
C. Peter Wagner. "Church Growth." In Dictionary of Pentecostal and Charismatic Movement, edited by
Stanley M. Burgess and Gary B. McGee, 180-195. (Grand Rapids, Michigan: Zondervan Publishing House, 1988),
181.
24
10
scriptural passages. The teaching is communicated not only from the pulpit but also
through voluminous sales of audio tapes distributed through well-stocked book-stores,
who do most of the business before and after Sunday service. 25
Another aspect of this communication is worship. To a typical African, worship is celebration
and not a dogmatic credence to certain boring liturgy. Stating the recognition of this as one of the
factors for growth of indigenous churches, Ayegboyin and Ishola opined that, “In the AICs,
therefore, liturgy was made more African, as they made use of dreams, singing, drumming, and
dancing, some of which were ingredients of African cultural manifestation. 26 Another aspect of
the communication is that it is participatory. Whether in prayer, preaching, or joint
announcement, everyone is involved. The community paradigm is not dropped at the entrance of
the church before worship. Community is experienced before, during and after the worship in
ideal cases. These all has led to the growth of the churches.
However, how deep and strong this growth is, is the question. How sincere and biblical
the strategies are, also raises some issues. The Church has grown in millions and continues to
grow, but the development of Christian virtues is evidently on the decrease. This is the point
Ezekiel Ajibade made when he observed some of the unethical practices that goes on in the name
of and desperation for church growth”
Christian virtues will have to return to the church if many of the questionable things done
in the name Church growth must stop. A Church growth principle or practice that does
not address the moral problem that lead to human wickedness against each other, such as
rape, armed robbery, hired assassination, bribery and corruption, spouse battering, child
abuse, selfish leadership, ethnic violence, electoral violence, as evident in the African
society of today is of no value.27
25
Ibid, 194
26
Deji Isaac Ayegboyin & S. Ademola Ishola. African Indegenous Churches: An Historical Perspective.
(Bukuru: Africa Christian Textbooks, 2013), 15.
Ezekiel A. Ajibade. "Relevant Ethical Concerns for Contemporary African Chruch Growth." Practical
Theology: A Journal of Baptist College of Theology Lagos, no. 5 (2012), 187.
27
11
Some of these evil are not only perpetrated by unbelievers outside the church, so-called believers
participates in them. It also follows that gospel communication in Africa must be ready to
address this tension between a quantitative growth that is not commensurate with a qualitative
growth.
A Church Subsisting in the Context of Globalization
To globalize is to make something, “especially institutions to become adopted on a global
scale.”28 When something is global, it is worldwide, relating to or happening throughout the
whole word. Maton opines that globalization creates a revolution in every area human life and
thought. It’s a revolution that affects travel, communication and ways of doing things generally.
It is a means to international contacts and interaction through the means of technological
advancement. Such interaction globally is either political, social, religious, economic or
cultural.29
The Church is not left out of this. In a world of modern communication technology where
no part of it is totally isolated any more, Africa and its church has also become global. In an
internet world whereby at a click, the latest information on any field of learning from anywhere
in the word is accessible, globalization is the reality. 30 Satellite TVs now beam live worship from
all parts of the word to the remotest village in Africa and the same beam live worship from
Africa to be rest of the world. African Churches have access to the latest films, musical albums,
instruments, public address systems, stage decoration, pulpit design, church building
architecture, choir robbing and styles of worship from any part of the world. IPad, tabs, mobile
“Globalize” In Encarta Dictionaries, @ Microsoft® Encarta® 2009. © 1993-2008 Microsoft
Corporation.
28
29
Ibid
Yosi Apollos D. Maton, "The Implications of Globalisation and Technology on the Nigerian Society."
WAATI Papers, no. 5 (2004), 61-62.
30
12
phone are now taking over the place of hard copy or printed Bibles. Large TV screens and
projection now flood churches with all the scripture to be read asked to be projected on the
screen instead people being told to look into their Bibles.
The usual irony is here again. Africa cannot manufacture the least of these technological
gadgets but the rate of consumption is high. It has become almost like a competition as everyone
wants to showcase the model of the latest technology they use and bring to the church on
Sundays. In the midst of poverty, the rich keep acquiring this technology, the poor keeps
struggling to have it at any cost (including theft of gadgets right inside the church), and some
many just not be able to own one all their lives unless the situation of the continent improves.
Yet there are those who can afford it but believe many of these information technology gadgets
are distraction to real worship in Spirit and in truth.
Any gospel communicator in Africa will have to put all these variety of mindsets into
consideration – the high-tech lovers, high-tech owners, those deprived of it due to lack and those
who don’t subscribe to it because it constitutes a distraction and must be taken off. Besides,
globalization has to do with exposure. The gospel communicator has to consider the minds that
have travelled or travel often to several parts of the word and are exposed to development in its
excellent state on one hand, and those who have never been to the capital city of their countries
before. There are those who have access to cable TV and internet services, and watch new things
happen live. There are those who are simply told how these things function, but have never seen
or used them before. All must be communicated and ministered to. The interesting fact is that in
most African congregation, it is always possible to have a mix of these people worship at each
gathering.
13
A Church with Membership facing the reality of Challenging Times
In his book, What is Wrong with Being Black?31 Matthew Ashimolowo brought to focus
what should be the reason for any black man or woman whether in Africa or anywhere in the
world to think deeply and consider why the race has found itself where it is today. The first thing
he did in the book was to raise 19 probing questions after observing that “wherever Black people
are, whether it is Australia – among the Aborigines, Africa, Europe, Latin America, the
Caribbean, or North America, we seem to belong at the bottom pile, or the bottom of the
pyramid, economically, socially, physically, mentally, etc. 32 Then he raised the questions:
What is responsible for these 2000 years of “Black backwardness”?
Why do we seem to fail even when we are in the majority?
Is the Black man victimized; and is he a victim of his own circumstances, pathologies,
or of other people’s opinions and decision?
Have Blacks always been this way?
Are we descended from “Kinta Kunteh” or from kings?
If Black are not cursed, what did they do to deserve almost 2,000 years of oppression,
lack etc?
What is responsible for Africa being the richest continent and yet inhabited by the
poorest people?
If black means only one sixteenth of skin, why are Blacks unable to overcome the
“victimitis” or pressure that comes with it?
Is there a conspiracy to keep Blacks at bottom?
Why do Black nations constitute the biggest borrower nations?
If Black are not cursed, is their land cursed?
African are religious by nature and where they have become Christians, they have been
committed. Why are they still not making progress?
Why is there such gap between White dominated and Black dominated nations?
What are the pathologies responsible for the state of Black in different setting?
Can there be healing for the atrocities committed against Blacks in the past?
Some African nations have the highest number of educated citizens, yet Africa in
modern times have not contributed significantly to discoveries or inventions.
What is the future of the black person?
If there is a future, what is the key to that future?
Matthew Ashimolowo What is Wrong with Being Black: Celebrating Our Heritage, Confronting Our
Challenges. (Shippensburg: Destiny Image Publishers, 2007), 1-348.
31
32
Ibid, 7
14
When will the black man’s day of manifestation come? 33
These are great questions anyone who wants to effectively communicate the gospel to Africa
not only ask, but must have answers to. Ashimolowo is only among the recent inquirers into the
problems of Africa.
Several books, both secular and theological has been written in times past asking these
questions and trying to proffer solution to them. Basil Davidson in The Black Man’s Burden:
Africa and the Curse of the Nation-State considers the problem of Africa as nation-statism. This
is a model he opines, was imposed on Africa by its colonial masters and the result is that it has
“crystallized the division of Africa’s many hundreds of people and cultures into few dozen
nation-states, each claiming sovereignty against the others, and all of them sorely in trouble.” 34
Martin Meredith views the problem of Africa as basically, leadership. He states that, “at the
core of the crisis is the failure of African leaders to provide effective government. Few countries
have experienced wise or competent leadership… Africa has suffered grievously at the hand of
its Big Men and its ruling elites, their preoccupation, above all, have been to hold power for the
purpose of self-enrichment.”35
So many diagnoses would be made of Africa’s problem but the gospel communicator
must approach this people with a sense of hope. This is the sense in which Ashimolowo
concluded his discourse. In answering his big questions, he agrees that “there is nothing wrong
with being Black” and that all Africa needs to do is to turn their heats to Jesus, climb above
their inherent weaknesses through education, love for each other and building of a healthy self33
Ashimolowo What is Wrong with Being Black, 7-11.
34
Basil Davidson, The Black Man's Burden: Africa and the Curse of the Nation-state. (New York: Times
Books, 1992), 13.
Martin Meredith. The State of Africa: A History of Fifty Years of Independence. (London: The Free Press,
2006), 686.
35
15
image. They are to study God’s Word, dream, plan, create, and encourage each other in their
trust in God.36 Finally, he states, “Blacks must take pride in the fact that they truly built the first
civilisation, and that in that first 3,000-4,000 years of humanity they were not the ones
considered backward or barbaric. Egypt was a land of advanced architecture – the world’s
oldest stone structures are found in ancient Egypt, the great pyramids constitute one of the
Seven Wonders of the World.”37
A Church looked upon by the World for Leadership
This is the most exciting aspect of the life of the Church in Africa. The consensus is that
the global growth of the Church in the past twenty years has declined in the north and west and
has shifted to the South and East. Jack Hayford, one of the holders of this view noted that the
vision of Christ’s global kingdom was “cast for the United States, Canada, and the European
nations in the form of missionary efforts to the rest of the world. Today however, Christianity is
failing in the global north and west. But it is alive and growing in the other parts of the
world.”38 Albert Strydhorst horst explains further that the global north is Europe and North
America and the global south, also known as the “majority world” is Africa, Asia, Latin
America and eastward.39
Africa is, therefore, privileged to be one of the “gravitational center of World
Christianity.”40 But this is not just a call for celebration. It is a call for responsibility. Gospel
communication must challenge Africa to be on its foot at all times to play the leadership role
36
Ashimolowo, What is Wrong with Being Black, 348.
37
Ibid.
38
Jack Hayford, foreword to the We are the Church: The Untold Story of God's Global Awakening, edited
by Leonard Sweet and James O. Davis, (Orlando, Florida: Billion Soul Publishing, 2014), xi.
39
Albert Strydhorst, "Emerging World Christianity." Calvin Theological Seminary Forum, Winter 2015, 4.
40
Ibid.
16
God is giving to her. Africa is being looked upon as a new center of mission activities from
where the gospel will be taken back to Europe and America (where it came from) and to other
nooks and crannies of the earth where it has not been heard or rooted. This is already
happening. Some black Africans are pastoring some of the largest congregations around the
world like the Kingsway International Centre in London pastured by Matthew Ashimolowo, and
the Embassy of the Blessed Kingdom of God for all Nations, Ukraine, pastured by Sunday
Adelaja. The Nigerian Baptist Convention has now opened churches in USA and London apart
from several of its mission activities around Africa. It is documented of the Redeemed Christian
Church of God, one of the indigenous Pentecostal churches in Nigeria, that they now plant over
one hundred churches in North America each year. In 2010, Pastor Adegboye and his team
“broke ground for a national headquarters in McKinney, Texas. Future plans include the
development of a Christian university to help evangelize the United States of America.” 41 This
is the true voice of Africa at a time like this. This is the fore of gospel communication. It must
contain that flame of passion and that note of warring that Africa must never go the way of
Europe or America after tasting this revival of the Spirit.
ESSENTIAL ELEMENTS OF GOSPEL COMMUNICATION
Communication is defined as “the exchange of information between people.” 42 This
could be by means of speaking, writing or using a common system of sign or behavior. Richard
F. Ward defined communication as “a process through which human beings employ language,
Leonard Sweet and James O. Davis eds. We are the Church: The Untold Story of God's Global
Awakening, (Orlando, Florida: Billion Soul Publishing, 2014), 176.
41
“Communication.” In Encarta Dictionaries @ @ Microsoft® Encarta® 2009. © 1993-2008 Microsoft
Corporation.
42
17
imagery, bodily presence, and gesture to order impression and information, imbue signs and
symbols with significance, and bring persons and objects into relationship in the construction of
meaning.”43 When ideas, information and messages are shared with others at any particular point
or place, a communication process is on course. This could occur by writing and talking, (verbal
communication), use of facial expression, body language or gestures (non-verbal), use of images
or picture (visual communication) or use of telephone calls, e-mail television or satellite
broadcasts (electronic communication).44
Whatever the type or means of communication, there are some basic role players in the
process. The first is the communicator. He or she is the sender of the message. Next is the
recipient who receives the message at the other end. It could be an individual or a group of
people who may be familiar or not familiar with the message. The third role player and a key one
is the message that is being sent. The fourth is the medium or channel, which is dependent on the
nature of the message and the recipient. Lasswell puts these together as “who says what, in
which channel to whom to what effect.” 45
Who: The source
Says What: the message
In which channel: through what channel or medium
To whom: the audience
Richard F. Ward. "Oral/Aural Communication." In The New Interpreter's Handbook of Preaching, edited
by Paul Scott Wilson, 356-358. (Nashville: Abingdon Press, 2008), 356.
43
2008, 1.
44
Ezekiel Ajibade, Lecture Notes on “Communication.” Kainji: ECWA Theological College, Oyi River,
E. Knock. “Principles, theories and methods of effective communication (written and oral) in general,
and in a management context” accessed on 25 July 2015. Available at http://www.healthknowledge.org.uk/publichealth-textbook/organisation-management/5a-understanding-itd/effective-communication..
45
18
To what affect: the desired effect46
Coding, therefore, is a critical element of communication. A message must be well
encoded. This represents the packaging and the ways feelings and emotions are expressed in the
process. A message must also be well decoded. This has to do with getting the message as it is. It
is to correctly interpret the code used, be it speech, facial expression or gestures. When a
message is properly encoded and decoded, then a feedback is required. A feedback is the
response of the message decoded and this could come in the form of reply, reaction, change of
attitude, impartation of knowledge or skill or mobilization to do something. The efficacy of a
good communication is tested by feedback and this in turn helps to improve the quality of future
communication.47 A message that is not decoded and its impact reflected in a feedback has not
really communicated.
One good summary of what could be regarded as the principles of effective
communication is the 7Cs of effective communication. The first is Completeness. A good
communication must be complete. This happens when it carries all the facts required by the
audience. It considers the mindset of the message received and makes sure it leaves no question
in their mind after the process. The second is Conciseness. This involves using the least possible
words, yet balancing up the other principles of communication. The third is Consideration. A
good communicator must be able to step into the shoes of others. The audience’s viewpoints,
background, mindset, education and other factors must be put into consideration. The audience
must be respected and their emotions unharmed. The fourth is Clarity. The communicator must
46
E. Knock. “Principles, theories and methods of effective communication (written and oral) in general,
and in a management context”
47
Ezekiel Ajibade, Lecture Notes on “Communication.”
19
avoid attempting to achieve too much at a time. A good communicator emphasizes on a specific
message or goal at a time. Exact, appropriate and concrete words are employed for use. The next
is Concreteness. The communicator must be particular and clear. Good communication avoids
fuzzy and general words. Facts and figures are used to support the point being made. This is
followed by Courtesy. Sincerity, politeness, reflection and enthusiasm should be seen in the
sender of a message. His or her own expression should show respect to the receiver by being
considerate of their viewpoint and feeling and by avoiding been biased. The last is Correctness.
There must be correctness and appropriateness of language. Fact and figures must be precise and
accurate and the message must be well-timed.48
The Uniqueness of Gospel Communication
Moving from general to specific, it is important to consider the peculiarity of gospel
communication at this point. The principles raised in the previous paragraphs are basic and
universal and would apply to most communication. But at specific level, the identification of the
message, the messenger and the receiver would suggest the uniqueness of gospel
communication. The message is the message of the cross. The messenger is the redeemed
believer who is called to preach the gospel either as his personal vocation as a Christian or as
minister specially ordained to do so. The receivers are the world around the believer – be they
the unsaved outside or (ironically) within the church or the saved community who must keep
being edified.
Paul brought forth the uniqueness of gospel communication when he stated in 1
Corinthians 2:1-5.
“The 7Cs of Effective Communication” Accessed on 25 July 2015.” Available at http://www.
managementstudyguide.com/seven-cs-of-effective-communication.htm.
48
20
And I, brethren, when I came to you, did not come with excellence of speech or of
wisdom declaring to you the testimony of God. For I determined not to know anything
among you except Jesus Christ and Him crucified. I was with you in weakness, in fear,
and in much trembling. And my speech and my preaching were not with persuasive
words of human wisdom, but in demonstration of the Spirit and of power, that your faith
should not be in the wisdom of men but in the power of God. (NKJV)
He said this in sharp contrast to the communication principle of Greco-Roman oratory. Stephen
Olford citing Duane Litfin presented the summary of his opinion about Paul as being “concerned
that he not rob the message of the cross of its power, that he leave to the Holy Spirit what only
He should and could do. Paul believed that adopting the rhetorical practices of his day would
impact negatively, even negate, both the message of the cross and the dynamic of the Holy
Spirit.”49 So serious was this matter in the mind of Paul that he asked for prayers in both
Colossians 4:3-4; “…meanwhile praying also for us, that God would open to us a door for the
word, to speak the mystery of Christ, for which I am also in chains, that I may make it manifest,
as I ought to speak” and in Ephesians 6:19-20; “and for me, that utterance may be given to me,
that I may open my mouth boldly to make known the mystery of the gospel, for which I am an
ambassador in chains; that in it I may speak boldly, as I ought to speak.” (NKJV)
The Apostle Paul prayed for boldness in speech. He solicited for other believers’ prayer
for bold and effective communication of the gospel. According to Stephen Olford, “this should
be an encouragement to any preacher, and it should remind us from whence our sufficiency
come. Paul did not seem to take much comfort or find boldness in his own ability or position. He
thrust himself upon the Lord for the kind of proclamation that would make clear the mystery of
the gospel with boldness and courage.”50
184.
49
Stephen F. Olford and David Olford. Anointed Expository Preaching. (Nashville: B&H Academic, 1998),
50
Ibid, 186
21
But neither Paul nor Stephen Olford is asked that believers jettison the value of learning
from and improving gospel communication through communication theories or principles. This
is the tension that J. Randall Nichols mentioned when he stated that “preaching and
communication” contains a paradox: preaching is a form of human communication, but on
theological grounds, most would also say that preaching is a divine event whose essence cannot
be explained by or reduced to “communication.” 51 Nichols, however, cited H. Grady Davis’
findings in 1961 that reflected a uniformity of assumption among leaders of homiletics across a
wide theological spectrum. His suppositions are that true preaching is a form of the Word of
God. It is biblical in the sense of making the Bible a truly living document. It centers on Jesus
Christ as God’s redemptive act and the restoration of broken humanity. It is itself,
contemporaneously part of the divine redemptive event. The message of preaching is in collision
with the thought, cultural habits, and concerns of the times. Finally, preaching is a unique kind of
speaking, or special language, a dialogical interaction between God and heavers. 52
Nichol’s conclusion therefore, is that approaching gospel communication from the
perspective of communication theory is not out of place. These theological affirmations can be
integrated with the knowledge of communication. In his words, “at no time does the
transcendent render scientific study superfluous” 53
The uniqueness of gospel communication does not negate the principles, dynamics and
theories of modern communication. The uniqueness is only found in the consciousness that
gospel communication is a kingdom business done in a real world of men and women. The
51
J. Randall Nichols. "Communication." In Concise Encyclopedia of Preaching, edited by William H.
Willimon and Richard Lischer, 82-87. (Louisville, Kentucky: Westminster John Knox Press, 1995) 82.
52
Ibid
53
Ibid
22
gospel communicator has someone who commissions him to communicate – God himself. So,
he communicates on the behalf of God. His message has a divine source and carries a divine
endorsement. He also models his communication after Jesus Christ who “limited himself to
saying and doing what he heard the father saying and saw the father doing.” 54
According to Charles Kraft, every gospel communicator would need to work on the
following Christo-centric communication principle if he will effectively do so. First, like Jesus
did, it is good to “segment your audience.” This means identifying the group among a
potentially large one to who you want to address your message. Jesus was incarnated among a
specific people in a specific geographical location at a specific period of time and largely
restricted himself to interactions with the common people instead of attempting to reach all the
strata of the Jewish society.55 Second, once the audience is chosen, the message should be
placed within the receptors frame of reference or context. This helps them to rightly interpret
the message. Third, manipulation should be avoided and their right to choose for or against
what is being recommended should be upheld. Fourth, the vehicles in the communicational
interaction should be well controlled. This include the language, personal style like the use of
clothing, furniture, space, personal illustration. Fifth, your person and message must be within
the range of tolerance of the receptors. You must be credible. Sixth is relevance. Relevance is
much of the receptor’s interpretation of what happens during the communication process. The
communicator does not dictate the relevance. Kraft advices that “to effectively guide the
communication, therefore, communicators need to study their receptors in their normal life to
54
Charles H. Kraft. Communication Theory for Christian Witness. (Maryknoll, New York: Orbis Books,
55
Kraft, Communication Theory for Christian Witness, 10
1996), 10.
23
discover what their felt needs are.”56 The last is specificity. It is not enough to choose a specific
audience, the message must also be specific to the receptor in focus. Kraft observed that God
deals with actual people not just with people in general. The people whom Jesus dealt with had
names, occupation, homes, and aspirations. Jesus, therefore, dealt with each of them as specific
persons, not as general categories. 57 And his message were both understood and more impactful
because of his specificity.
In a nutshell, there are universal principles for effective communication. Gospel
communication cannot be totally isolated from the impact of these principles. However, it has
its uniqueness while applying the principles. The gospel is the power of God unto salvation and
the gospel communicator has a mandate and a message that is divinely inspired while adopting
those universal principles. He or she must recognize his or her limitations and depend upon God
the sender and the power of the Holy Spirit in and their communication.
The Uniqueness of Gospel Communication in Africa
If all the principle and theories discussed so far have any meaning, then this discourse
must be narrowed down again to the African context. There are two keys to understanding
communication in Africa. One is the fact that Africa has its traditional media of communication.
Two is that these media continues to be relevant because of the low level of literacy and
community life of the people.
African communities are regarded as largely oral, and oral communication has a better
place amongst them than any other. Steve Agilenko in agreeing that African culture is oral
stated,
56
Kraft, Communication Theory for Christian Witness, 10
57
Ibid
24
African culture is oral. By its orality, I mean that it is not written but is passed on from
one generation to another through story telling. All the wisdom of the past is stored in the
memories of the elders who on very special occasions pass it on to the youth. It was only
during the era of colonialism that accounts of some African heroes and heroines, customs
and morality were written down for the first time. Usually, everything including beliefs,
values, customs etc. in many African communities are passed on through story telling.
For this reason, a preacher who uses narratives and story-telling to illustrate biblical truth
in relation to how they affect daily living will reach Africans more effectively than one
who does not.58
Orality of African culture has produced the call for a communication system called “oramedia.”
Africa oramedia consist of the use of gongs, drumbeats, drama, festivals, town criers, puppet
shows, dance, singing, stories, artworks, traditional wears and masks and has been described as
“the best means of communication that will be enduring.” 59 Wilson defines oramedia as
traditional media. They are “the local means of communication that remains what essentially
sustain the information needs of the population which represents over 70 percent of the national
population in the rural areas.”60 Africans do not only love message packaged in the form of
stories, poem, songs and possibly funny recognizable personalities as a messenger, they are
challenged to share the information with their colleagues as a natural process in their
community relationship. 61 The beauty and efficacy of oramedia is because of its being
58
Steve Agilenko. “A Re-assessment of the relevance of African culture to the Church in London with
particular reference to predominantly African Churches” accessed on 15 July, 2015. Available at http://www.
urbantheology.org/journals/journal-2-1/re-assessment-of-the-relevance-of-african-culture-to-the-church-in-londonwith-particular-reference-to-predominantly-african-churches.
Sulaiman A, Osho. "The Uniqueness of African Means of Communication in Contemporary World."
Seminar on Cultural Diplomacy In Africa (CDA), from Institute for Cultural Diplomacy (ICD), Kurfurstendamm,
Berlin, Germany, July 11, 2011, 3.
59
60
Ibid, 7
Rob van Poelje. Consultancy "Training in Communication Strategy Development and Materials
Production". Mission Report, (New Bussa: Nigerian-German (GTZ) Kainji Lake Fisheries Promotion Project,
1996), 5.
61
25
“interactive, inter-personal, combines verbal communications with non-verbal codifications,
and they are simple, natural and less exposure.” 62
If orality and its evolving concept or oramedia is the age-long culture of Africa, then an
asset is on ground for any gospel preacher who is basically on oral communicator, to succeed.
The power of oral communication is vividly painted by Walter Ong when he wrote,
Because in its physical constitution as sound, the spoken word proceeds from the human
interior and manifests human beings to one another as conscious interiors, as persons, the
spoken word forms human beings into close-knit groups. When a speaker is addressing
an audience, the members of the audience normally become a unity, with themselves and
with the speaker. If the speaker asks the audience to read a handout provided for them, as
each reader enters into his or her own private reading world, the unity of the audience is
shattered, to be re-established only when oral speech begins again. Writing and print
isolate. There is no collective noun or concept for readers corresponding to ‘audience’.
The collective ‘readership’—this magazine has a readership of two million—is a far-gone
abstraction. To think of readers as a united group, we have to fall back on calling them an
‘audience’, as though they were in fact listeners. 63
While it will not be proper to disparage written communication as an important element in
gospel dissemination in Africa, the power of oral communication as described by Ong above is
very palpable when one encounters a traditional African community.
It is on record that the transmission of the gospel in the early time of its arrival is largely
due to the oral factor discussed above. Peter Falk specifically observed that “the evangelization
of Africa has mostly been through the testimony of and ministry of African Christians. The
missionaries brought the Christian message to an area and won the first converts to the Christian
faith. However, generally little church growth took place until the converts took the Christian
62
Osho. "The Uniqueness of African Means of Communication in Contemporary World," 3
63
Walter J. Ong. Orality and Literacy: The Technologizing of the World. (New York: Routledge, 2002), 72.
26
message to their people.”64 Their testimony and Christian life influenced neighbors and friends
to accept Christ as Lord.
The gospel therefore spread through oral communication, and because of that community
relationship, there were several people movements. People movements happen when entire
people, village, hamlets and communities comes to Christ en masse as a result of individual
witness and the working of the Holy Spirit. It was unfortunate the some early European
missionaries did not first understand the decision making pattern of the African culture. 65 One
family head, community leader or traditional ruler who accepts Christ as Lord and Savior is just
enough at times to convert the entire village. He has the right communication tool and status to
reach to others.
Other aspects of African oramedia comes into play as many more were converted through
evangelistic campaigns, use of mass media such as slide projectors, and the radio. During the
1950’s especially, the radio become a very powerful tool to transmit the gospel to the remotest
villages and hamlets. In large cities and with the arrival of television, the gospel got another
wing to fly. Music also did a lot. According to Peter Falk,
Music is a part of everyday life in Africa. Christian songs, especially those composed by
African song-writers in keeping with the rhythmic style and the pentatonic scale of most
African music, have enriched the services and greatly enhanced the diffusion of the
gospel. The gospel has been transmitted in song by Christians sitting around the evening
campfires. The many choirs and musical groups, singing to the beat of drums, have
greatly influenced people.66
64
Falk, The Growth of the Church in Africa, 430
An often repeated story among the church in western Nigeria is that of the experience of the Ijebus of
southwestern Nigerian. It is said that when the early missionaries came there was very strong community leader who
was ready to accept the gospel and be baptized but he had several wives. Because of his several wives he was
rejected from being baptized. This allegedly took him out of the church and when the Islamic religion came, he
embraced it and made his people to embrace it en masse. Until today, the Ijebus are predominantly Muslims. The
missionaries underestimated the power of the community leaders in influencing their people even when it comes to
matters of the faith.
65
66
Falk, The Growth of the Church in Africa, 433
27
Here then is the face of the gospel communication in African yesterday, today very likely
tomorrow. It is oral, it is verbal and non-verbal as described by the concept of oramedia. But
does it preclude literacy and print media? It is common to hear such derogatory statement like
“Africans don’t read,” “if you want to hide information from an African, keep it in a book.”
This may be true to a large extent. Some have even gone to defend orality to the extent of seeing
literacy as an imposition from the European as part of their imperialistic agenda. Some have
also predicted that the oral culture is going to triumph over the literacy culture. It was in this
light that Kenneth Inyani Simala praised African orality when he wrote that,
African orality has innovative ideas that connect broader cultural trends and aspects that
offer new perspectives on emerging global trends and challenges. The orality is not only
a source of African history of civilization but an effort at preservation and reenactment of
the events that brought about encounters amongst and between Africans and ‘others’. The
inclusion of African orality in the civilizations in dialogue debate is at once a decentering
and a critique of the hegemonic and oppressive Western systems of thinking and knowing
that define the modernity paradigm and exclude Africa. 67
This however, must not be over flogged. Africans love literacy. The low level of literacy in
Africa should rather be seen as a product of poverty and bad governance rather than a choice to
remain oral (though orality does not equal illiteracy in its complete sense).
Tracing the story of the gospel further, the production of literature aided the effectiveness
of gospel communication. It is held by missiologists that one of the catalysts for the growth of
African indigenous Churches was the translation of the Bible into their mother tongue. “The
translation of the Bible into a people’s own language has always had an important effect.” 68 The
early missionaries realized as they carried on with their efforts that the success in communicating
the gospel would only come if they master African language. To do this they had to translate the
Kenneth Inyani Simala, “Orality, Modernity and African Development: Myth as Dialogue of
Civilizations,” abstract, CODESRIA (December 2011): 2.
67
68
Falk, The Growth of the Church in Africa, 432.
28
Bible into the different languages of the people they ministered to, reducing African language
into writing, producing grammar and lexicons and teaching new converts how to read in their
own languages. The result was explosive. Aloo Osotsi Mojola stated that,
The successful achievement of these tasks set in motion a complex set of unintended
developments. One was that missionaries could no longer claim a monopoly on God’s
Word or control the process they had set in motion. The Bible in vernacular empowered
African churches to evangelize, plant churches and open new frontiers independent of
missionary control or of foreign mission centers. There can be no doubt that the
phenomenal growth of Christianity in African owns an enormous debt to Bible
translation”69
In a summary, communication could be verbal, non-verbal, visual or electronic. Gospel
communication takes on all these forms and channels expressed in communication theories. But
gospel communication has its uniqueness in its being “gospel,” a message from God through his
people to a lost world. Gospel communication in Africa has equally taken all these forms. While
there are emphases on orality and the use of oramedia as the most effective and preferred forms
of communicating, Africans have also proven that they care for literary forms. Today, the print
and electronic media are saturated with gospel presentation. How to utilize these
communication channels to make the gospel have its intended impact on the continent is then
the next task.
TOWARDS AN EFFECTIVE GOSPEL COMMUNICATION TO THE AFRICAN
CHURCH
Gospel communication takes place daily in the African church and it comes in different
forms. Preaching is principal but that is not the only form of communication. The Sunday
Aloo Osotsi. Mojola. "Bible Translation in Africa." In Africa Bible Commentary, edited by Tokunboh
Adeyemo. (Nairobi, Kenya: Word Alive Publishers, 2006), 1315.
69
29
School teacher who stands before a group of ten to twelve students every Sunday morning is
communicating. The Bible study leader or the one who conducts the prayer meeting sometimes
during the week – be it the pastor or a deacon or any layman – is communicating the gospel.
The children teacher is communicating. Communication also takes place when efforts are made
to evangelize, be it by sharing the gospel to those outside the church or the church
communicating within itself to reach the unsaved within her walls. The music ministers and
church choir are also integral part of the gospel communicators.
Whatever the form that communication takes, the standard must be biblical and African,
if it will be impacting or effective. Having considered the context of the African church and
some of the dynamics of communication, gospel communication and particularly gospel
communication in Africa, the last task is to suggest practical ways in which all these could be
put together to make gospel communication much more effective on the continent.
Communicating the Gospel in Africa should use all Communication Channels as much as
Possible
The hearts of people are like the different soils in the Parable of the Sower (Matthew
13:1-9; 18-23). It was the duty or the sower to broadcast the seed as he went out to sow – not
really bordering so much about the soils upon which they fell. Determining which heart will be
fertile is a very subjective exercise; especially today, that “hearts” are made up of different
“substances” based on their exposures. Depravity is universal but propensity to respond has a
lot to do with the exposure and experiences of the hearers. The sower must keep broadcasting
whether through visual or verbal channels.
30
An audience is usually a complex structure to deal with, and especially today’s audience.
They represent such “varied backgrounds and interests that they are not quickly united into one
listening group.”70 There are differences in age, spiritual discernment, interest, intellectual
ability, culture and sub-cultures, and they occupy various and different positions in business and
other vocation.71 A typical African congregation could be made up of farmers, students, artisans
and business professionals. Their listening skills and points of connection in communication
may be different. It has been suggested that a congregation can be divided into three receptor
groups. The first is the auditory, who just love facts, information and explanation. The second is
the visual who wants to “see” the information. Their primary interest is illustration. The third is
the kinesthetic. They love application and want to be involved and completely participate in
communication.72
It is the duty of a communicator in the church, therefore, to carry out proper audience
analysis and discern how to use his or her communication tools and channels to communicate
the gospel in such a way that everyone is reached in the church. He or she will need to
communicate orally most of the times. He will need to employ visuals to aid comprehension and
enhance illustration. Pictures, posters, flannel board will all help convey the message. The
African gospel communicator will get on radio, which is still the most accessible to people in
the remotest village and hamlets. But they will need to be on TV too because majority of urban
dwellers don’t do without one. Such communicator will need to be on the internet and use
emails, social media (especially Facebook and WhatsApp) which is tending to be the
commonest among the young population of Africa. But he or she will need to write too. As
70
Al Fasol. A Complete Guide to Sermon Delivery. (Nashville: Broadman & Holman, 1996), 161, Kindle.
71
Fasol. A Complete Guide to Sermon Delivery.
72
Ibid
31
much as illiteracy thrives in the community and there is a lazy reading culture, people still read
newspapers, magazines, books and journals. All that the African gospel communicator needs is
to discern who gets what, when and how, with proper audience analysis and discernment. He or
she will know what channel of communication to use and when he or she needs to combine two
or more to reach the target audience
Communicating the Gospel in Africa should be “Africanized”
To Africanize is simply to indigenize or inculturate. It is communication based on
engagement with the culture of the people. To say that the African culture is predominantly oral
as against the western is never an overstatement. It is easy to spot everywhere. A simple bus
ride may prove this. While the westerners would prefer to read a magazine or book or browse
on their phones, most Africans in a bus will prefer to discuss with their neighbor and possibly
chat throughout the journey.73 A gospel communicator is likely to reach more people speaking
with them, than handing out books and other literature which may end up somewhere in a book
shelve or somewhere else. It does not mean some will not read but the communication done
orally, once for all, may yield a more reliable result than expecting feedbacks from distributed
literature.
A gospel communicator in Africa must therefore know how to talk to his or her people
and relate with them in the process. Aylward Shorter rightly observed some of the elements of
effective communication in African preaching as the use of folktales, proverbs, materials from
oral tradition and from daily life in the rural area. 74 A gospel communicator must be conversant
phones.
73
A slight change is occurring with the arrival of social media and the availability and accessibility of
Aylward Shorter. "Homiletic and Preaching in Africa." In Concise Encyclopedia of Preaching, edited by
William H. Willimon and Richard Lischer, 229-231. (Louisville, Kentucky: Westminster John Knox Press, 1995),
230.
74
32
with these. Others are news and events from politics, current affairs and the use of choric story
form. Explaining the use of choric form, he stated that, “many African folktales and etiological
stories take this form, in which the audience is made to participate in telling of the story by
singing a refrain at specified intervals. The sermon may be constricted as choric story and may
make use of themes from oral literature, amplifying them in the light of biblical teaching and
Christian doctrine.”75 African never lost touch with folklore in spite of modernism and when
they are bought to fore, it produces such excitement depending on how the communicator uses
it.
Oral communication is also expected to be celebrative and dramatic. It is not just to talk.
This is why preaching in Africa is popular “and can possess considerable entertainment
value.”76 This does not have to do with preaching alone. Teaching must not be boring either.
This is why the Christian Education Department of the Nigerian Baptist Convention came up
with a theme for their annual conference as “Edutainment,” few years ago. 77 The emphasis was
to let the participants know you will reach better to Africans when you combine the likes of
stories and drama in communicating with the people.
One of the concerns about gospel communication in Africa has to do with the quality of
the content. For any Christian congregational life to be enriched they must be taught the word of
God in its historical, grammatical and literary context. This has been defined as expository
preaching. It is feared that expository preaching may not find footing in Africa because of the
low literacy, oral culture vis a vis the “academic” nature of expository preaching. This is
definitely untenable. Expository preaching does not have to bore. Rather it allows the gospel
75
Shorter. "Homiletic and Preaching in Africa." 230.
76
Ibid
77
Edutainment is a blend of education and entertainment.
33
communicator to draw on variety of biblical genres and challenges him or her to keep finding
the best teaching methods to use in communicating them. Expository preaching does not mean
sticking to a rigid pattern of three to four point outlines and bringing all the Greek and Hebrew
words to the pulpit. According to Robert .A. Allen,
Accepting a view which makes a distinction between expository content and organization
enables the preacher to maintain fidelity to Scripture by means of a historicalgrammatical hermeneutic, while adapting to an audience in the way those biblical truths
are communicated. In this way narrative preaching, dialogue preaching, debate, drama,
storytelling, and inductive preaching can serve as viable communicative styles while at
the same time the preacher faithfully exposits the God-given meaning of any text. 78
Gospel communication must be deep, rich and accurate but the communicator must know how
to communicate it if it will make any meaning. The simple way is the way of illustration,
storytelling and celebrative presentation of the Word of God without overshadowing the
theological content.
Another area of communication apart from the message has to do with the voice and
other pulpit etiquettes. Generally, Africans seems to shout on the pulpit than the westerners.
Shorter observed this especially among the African independent churches and the Pentecostals
when he wrote; “…Lacking a public address system, the preachers are up and down between the
lines of worshippers, shouting their message. Indeed shouting is the characteristic style of
preaching in these churches and is regarded as a sign of forceful preaching in the power of the
Spirit.”79 The truth is that it happens whether there is a public address system or not. But with
the modern training going on the Seminaries and Bible Colleges, there is likely to be
Robert A. Allen. "Journal of Ministry and Theology." The Expository Sermon—Cultural or Biblical?
JMAT 02:2 (Fall 1998), 230.
78
79
Shorter. "Homiletic and Preaching in Africa, 231.
34
moderation in the nearest future. While Africans would want to hear a gospel message clearly
one does not think they like to be shouted upon either.
Finally, here, pulpit etiquette needs to be well observed in tandem with the culture.
Preaching to an African while reading out a manuscript, avoiding eye contact, putting hands in
the pocket, pointing a finger and especially the left hand at them, dressing flamboyantly out of
place with the congregation may block communication flow. Using disrespectful or derogatory
languages and over generalization while rebuking a congregation do not go down well with the
culture. Africans are still sensitive about age and gender. The average age of a congregation
may still be a determinant factor in the age of the pastor to be accepted to lead a church and
communicate with them. Africans do not like to be “insulted” by anyone younger than them. It
may also take some time for some congregations to allow a female pastoral leadership over
them. The process has begun but it needs to mature with time.
Communicating the Gospel in Africa should put the African Worldviews in Mind
Wilbur O. Donovan Jr. identified seven world-views common to Africans, among several
others. One is the emphasis on life in the community, with other members of the family and
clan or tribe. They have a strong feeling of common participation in life, sharing a common
history and believing in a common destroy. The second is the belief in a relationship between
the dead and the living. There is an almost common conception about the reality and role of
ancestors. The third is a strong awareness of the reality of the spirit world. They believe in a
strong relationship between the physical and the world of the spirit. The fourth is has to do with
how Africans place priority on people and human relationships than on technology and
materials things. The fifth is the reality and life approach to the history of colonial rule and the
independence experience. The sixth is the conception of life as holistic. There is no division of
35
life into separate entities. They all fit together to form a whole. The seventh is that there is an
emphasis on the events of life more than schedules and time.80
How does some of the above affect the communication of the gospel to Africans? The
implication of community value, for example, calls for consciousness in the gospel preacher
that when your communication affects one person, it actually affects many. The salvation of one
member of a family especially the head may signal the salvation of the entire family. It is
possible to see individuals look around during a call for salvation in a gospel meeting, wanting
to know if there are others who want to take the same step. The indication of one encourages the
other and the chain continues. As families, clans and tribes connect with each other through
invitation and other means to build a Church, so can they connect with each other to pull out of
it. A gospel communicator must be sensitive in the use of the word that could abuse a tribe, clan
or family.
The belief in the relationship between the dead and the living has implications too. The
gospel communicator has the primary duty of correcting wrong impressions about the livingdead by the sound teaching of the Bible. Some traditional Africans will still weep, “O my
father, do not sleep in heaven,” whenever they are in trouble instead of approaching the throne
of God in prayers. Another duty of the gospel preacher is to present Jesus as the one who fulfills
the function of the ancestors. Jesus care for his people and calls them his brothers. He knows
about them more than any ancestors do and he is more powerful to help. Beyond physical
protection and blessings, he offers salvation and eternal life and loves to make intercession for
the saints. More than any ancestor could do, he disciplines those he loves to make them more
80
1996), 3-4.
Wilbur O’ Donovan. Biblical Christianity in African Perspective. (Carlisle, UK: The Paternoster Press,
36
holy and he takes vengeance on the willfully disobedient.81 Shorter elucidated on an this
connection between the African worldview of ancestors and the work of Christ by stating that,
“In much of the Christology of African preaching, the mystery of Christ is frequently
understood in relation to the theological role of ancestors. This is understandable since ancestors
are the essential mediators between God and humanity in African traditional religion and since
the churches teach that Christ is the unique mediator and channel of forgiveness.” 82
The worldview of the presence of the spirit world is a little more complex because even
in the mind of modern, educated Africans the reality of the spirit world is palpable. An average
African may see something spiritual about everything – including a car break down or a
computer that is infected with virus while about to produce an important document. The reality
of the spirit world is not doubted but it must not be taken to the extreme. A gospel
communicator must be aware of this reality and the first thing is not to waive these aside as
myths. There are experiences witchcraft activities, siting of dead relations who go to live in
another town and got married, real demonic oppressions in the dream manifesting in physical
illnesses, wounds and lacerations, humans transformed into animals and short by hunters, only
to discover they were not animals, strange illnesses that defy medical explanation and a lot
more.83 A gospel preacher must be aware of these.
81
Lois Fuller. A Missionary Handbook on African Traditional Religion. (Bukuru: African Christian
Textbooks, 2001), 70.
82
Shorter, "Homiletic and Preaching in Africa, 230.
S. T. Ola Akande. Miracles, Mysteries, Death and Dying and Other Supernatural Events. (North
Charlseton, South Carolina: CreatSpace Independent Publishing Platform, 2013). In this 342 page book, Akande
chronoicled several stories of supernatural events that may not make meaning to a scientific mind but has great
imact on the worldvies of Africans. I was in a Sunday school class sometimes ago when a discussion on resurrection
and reincarnation came up. A number of Africans believe that dead peole could still be sited living a normal life,
somewhere away from where they died. They could marry, have children and have jobs. When the issue was raised
this day, I asked the men in my class if they believe such things exist. The answer was a unanimous "yes!" Some
were even ready to share their personal experiences except that the time would not pemit that morning.
83
37
A gospel communicator must be aware of spiritual warfare. The Bible did not mince
words about this reality (Eph. 6:10-18). He or she must be aware that there are real powers of
darkness that can stand as a barrier between a communicator’s message and the recipients like
Elymas the sorcerer tried to block the gospel from having effect on Sergius Paulus, the
Proconsul in Acts 13:6-12. Apart from awareness, the gospel preacher must address these issues
putting them in their proper places, in the light of the Word. Above all, they must be men and
women of prayer and authority. Africans know what power is all about, due to their African
Traditional Religion background, and they want to see it demonstrated in those that
communicate the gospel to them. Respected preachers are those that recognize the reality of
spiritual forces, place them where they belong and exercise the superiority of the power of
Christ in his teachings, sermon and prayers. Moreover, Africans love prayers! Many times most
speeches are blended with prayers intermittently and they love to respond with a resounding
“Amen!” A church that does not respond with loud “Amen” when prayers are said or loud
“halleluyah” when requested to shout, are considered a “cold church.”
While it is good to place emphasis on human and relationship in Africa, it should not be
at the detriment of technology. For a long time, the unscientific worldview of Africans has held
them back in the world of technology and that has not helped the continent. A gospel
communicator must understand this, use technology and help them to reason along the line of
use if Africa will not be isolated in a globalized world. A continent where several Christians
still hold to the concept of predestination that is close to fatalism places so many things in than
hands of chance and does not allow them to take a strong grip on their destinies and chat a
course for their future through the help of God.
38
Communicating the Gospel in Africa should Address Felt Needs
Many of the felt needs in Africa have been enumerated all along in this work. A good
gospel communicator will not just carry out his or her audience analysis, they will depend on
the Holy Spirit to map out strategies on how to address these needs. Referring to gospel
communicators of this sought as “ethical preachers,” J. Alfred Smith opines that, they are “good
news person who do good work in preparing themselves to preach on social issues. They study
the issues carefully. They study the needs of their preaching audience. They prepare both head
and heart to preach with humility and love. They prepare their text with exegetical expertise and
hermeneutical excellence.”84
The attempt to meet the multifarious needs of Africa has led to exploitation at several
fronts. The most unfortunate rip-offs are from the gospel preachers who have milked this poor
continent in the name of liberating the people. The simple route they take as against the counsel
of Smith is the route of exegetical and hermetical fraud. Some of the fastest growing Churches
in Africa are the African Indigenous Churches. Though there were several other great factors
that led to their emergence, the worldwide influenza epidemic in 1918 and the economic
depression that came up later were key factors. 85 By the time a deeper look is taken at their
modus operandi, these felt needs are still the factor that leads people into the church and much
of the effort is to meet such need, not using purely biblical means. The Pentecostal movement
has also thrived on “utilizing African ideas and addressing realities of African experience such
as poverty, demonic powers, among others.” But the problem of the Pentecostals also remains
J. Alfred Smith. "Preaching and Social Concerns." In Handbook of Centemporary Preaching, edited by
Michael Duduit, 508-517. (Nashville, Tennessee: Broadman and Holman Publishers, 1992), 513.
84
85
Ayegboyin & Ishola. African Indegenous Churches: An Historical Perspective, 13.
39
“lack of familiarity with important hermeneutical principles” which makes Pentecostal
hermeneutics “weak and flawed.”86
These are great cautions for the gospel preacher in Africa. Meeting the felt needs of the
people is a required task. The gospel is a total package. Walter J. Chantry stated that, “true
evangelism preaches the whole counsel of God with explanation and application to sinners.” 87
Jesus came with the anointing to “preach the gospel to the poor; heal the broken hearted,
proclaim liberty to the captives, recovery of sight to the blind, set at liberty those who are
oppressed and proclaim the acceptable year of the Lord. (Luke 4:18-19). According to Ezekiel
Ajibade,
What Jesus did in meeting the political, economic and social needs of people in his days
were threefold. First, he taught them kingdom principles that led to the conversion of
their hearts and helped them to make something meaningful out of their existence and
environments. The poor and the rich who responded all had a new life in Christ.
Secondly, he provided for them rather than exploited them. He was an exemplary leader
and Messiah rather than an impostor and dictatorial leader. He practically met the need of
the poor and the oppressed. Thirdly, he rebuked their oppressors, not minding that he
could lose his own life. He boldly confronted the Pharisees, the Sadducees, the Scribes,
the political leaders and the institutional powers that were in his days. Some, like
Nicodemus and Joseph of Arimathea were convinced of his ministry and got converted.
Others felt his affront on them must be crushed and they eventually killed him. At his
death on the cross, many could not but agree that, “Truly this was the son of God” (Matt
27:54). These are great lessons for the African Christian preacher if they will become a
tool in the hands of God for the transformation of their continent, which they are called to
minister to.88
John O. Enyinnaya. "Pentecostal Hermeneutics and Preaching: An Appraisal." Ogbomoso Journal of
Theology XIII, no. 1 (2008), 147.
86
87
2007), 91.
Walter J. Chantry. Today's Gospel: Authentic or Synthetic. (Carlisle, PA: The Banner of Truth Trust,
Ezekiel A. Ajibade, “Ministering To A Hurting Continent: Situation of Africa and Solution From The
African Christian Preacher,” (Unpublished Paper), 7.
88
40
Jesus met the people’s need through the gospel, but his approach was spiritual and holistic, not
lopsided. He never created a cluster of dependent disciples whom he continues to milk under the
guise of meeting their needs.
The gospel communicator in Africa must run away from the errors of “counterfeit
gospel.” These are what Trevin Wax classifies as the therapeutic gospel, the judgementless, the
moralistic, quietist, activist, and churchless gospels. 89 The therapeutic for example, teaches that
Christ’s death proves our inherent worth as human beings and gives us power to reach our full
potential.90 The judgmentless holds that Jesus’ death is more about defeating humanity’s
enemies (death, sin Satan) than the need for God’s wrath to be averted by His sacrifice. 91 The
moralistic holds that “the goodnews is spiritual instruction about what we can do to win God’s
favor and blessing upon our earthly endeavors.” 92 The quietist teaches that the gospel has
nothing to do with society and politics but is basically concerned with change of individual
heart. The activist holds that Christian’s involvement in political, social and cultural
transformation is what will demonstrate the power of the gospel. The Churchless does not see
any value with the church. Redemption is only for individuals. 93
Trevin Wax. Counterfeit Gospel: Rediscovering the Goodnews in the World of False Hope. (Chicago:
Moody Publishers, 2011), 6.
89
90
Ibid
91
Ibid
92
Ibid
93
Ibid
41
A balanced gospel is what is needed. It is a three-legged stool which sees the gospel story
as providing the context for its announcement and considers the product as the gospel
community.94 The gospel story can no longer be:
Are you barren? Come to Jesus
Are you a failure? Come to Jesus
Are you poor and want prosperity?
Are your plans not working out?
Are you sick?
Are you being attacked?
Come to Jesus
Come and be healed
Claim your inheritance and prosperity. 95
The gospel must be preached with genuine conversion in mind, coming from deep theological
integrity and sound hermeneutic. The ultimate goal of the gospel communicator is to disciple
people for Christ. According to Tokunboh Adeyemo, discipleship in the New Testament sense
has become a rarity due to what he called the preaching of “cheap grace.” False cults and
“privatization of faith” is the end product. 96 He counseled, therefore, that “to make an impact on
African society today, the church must return to the Bible and rediscover the NT concept and
practice of discipleship. Becoming a disciple of Jesus must bring about a transformation of a
person’s lifestyle and priorities.”97 This is the greatest need in Africa and one of the most urgent
tasks of the gospel communicator.
Communicating the Gospel in Africa should be done under a Prophetic Unction
94
Wax. Counterfeit Gospel: Rediscovering the Goodnews in the World of False Hope, 211.
Femi Bitrus Adeleye. Preachers of a Different Gospel: A Pilgrim's Reflection on Contemporary Trends
in Christianity. (Nairobi, Kenya: WordAlive Publishers, 2011), 2.
95
Tokunboh Adeyemo. "Discipleship." In African Bible Commentary, edited by Tokunboh Adeyemo,
(Nairobi, Kenya: WordAlive Publishers, 2006), 1223.
96
97
Ibid
42
It is not enough to take care of the internal needs of the Church through the gospel or to
bring in the sinners into the church through the same. Africa more than ever before needs men
and women who will address public issue with prophetic unction that says, “This is what the
Lord says.”98 A prophet, according to Adama Quedraogo refers to “someone who God clothes
with his authorities and his power to communicate his will to people and to teach them.” 99 He
considers prophets in Africa in the positive and negative lights. On the positive side are those
prophets who were instruments of revival in the society and are held in high reputation. On the
other side are the self-acclaimed prophets, many of who lack biblical and theological training,
teach false doctrines and engage in personality cult. 100
While appreciating the positive dimension of African prophetism, the idea of prophetic
gospel communication in Africa is a little different. It is in the light of Marvin A. McMickle’s
definition and conception. For him,
Prophetic preaching shifts the focus of a congregation from what is happening to them as
a local Church to what is happening to us as a society… Prophetic preaching points out
those false God’s of comfort and of a lack of concern and acquiescence in the face of evil
that can so easily replace the true God of Scripture who calls true believers to the active
pursuit of justice and righteousness for every member of the society.” 101
In a country like Nigeria, the times past has witnessed such great generals of truth and societal
justice who confronts national leaders and told them the mind of God. Examples are late
Archbishop Benson Idahosa, Pastor Enoch Adeboye, (who has been relatively silent of recent),
Marvin A. McMickle. "Prophetic Message." In The New Interpreter's Handbook of Preaching, edited by
Paul Scott Wilson. (Nashville: Abingdon Press, 2008). 410.
98
99
Adama Quedraogo. “Prophets and Apostles.” In African Bible Commentary, edited by Tokunboh
Adeyemo, (Nairobi, Kenya: WordAlive Publishers, 2006), 1434.
100
Ibid
101
McMickle. "Prophetic Message," 409.
43
Olubi Johnson, and Solomon Ademola Ishola. 102 Some of the preacher-prophets still speak but
it will take some extra efforts to separate their political interest from being an oracle of God.
Sore demonstrate such prophetic inclination publicly only for news to filter out scandals of their
messy involvement with the same government they criticize. The most unacceptable of their
activities is the usual new year predictions about the nation, many of which never come to pass
and many of which are never directly addressing societal ills and corruption in leadership, but
flimsy and predictable occurrences like plane crash and the like.
Africa needs a resurgence of prophetic gospel ministers. These are men and women who
have, according to McMickle,
the courage to speak truth to power not only inside the Church building but also in the
streets and boardrooms and jail cells of the secular order. We must be willing to do this if
we are to be faithful to and worthy of following in the footsteps or Samuel who
confronted Saul, Nathan who confronted David, Amos who condemned Jeroboam,
Jeremiah who challenged both Jehoiakim and Zedekiah, and John the Baptist who did not
grow mute or meek in the presence of Herod Antipas.103
This however calls for a total yieldedness to the anointing and power of the Holy Spirit. It calls
for his leadership also. In fact there is no communication in Africa that must be void of the
power and presence of the Holy Spirit because the physical and spiritual forces to contend with
are not meager. But with the Lord backing the gospel communicator up, the land as vast as it is,
is opened for conquest at any time the soldiers are willing to take over.
102
Solomon Ademola Isholah’s kind of prophetic message was featured in a sermon titled, “The Purpose of
a Favored Life.” In Baptist Preaching: A Global Anthology, edited by Joel C. Gregory. (Waco, Texas: Baylor
University Press, 2014), 29-37.
103
McMickle. "Prophetic Message," 410.
44
CONCLUSION
So far, this work has considered what it entails to communicate the gospel in Africa. The
gospel is the goodnews of Christ saving men and bringing them into the community of faith for
growth, nurturing and a continuous responsibility to reach out and save the lost world. Even
when it has to do with the gospel, communication is a human phenomenon that has rules and
principles guiding it. There are unique roles of the sender of a message, the content of the
message, the nature of the recipient and their ability to decode it. The communication channel is
also very essential in consideration. Gospel communication in this context, is to the African
church and that is a church that exists in its peculiar social, political, cultural and economic
milieu. For gospel communication to be effective in such a church, it is the position of this work
that it must utilize all communication channels possible and accessible, it must be Africanized,
it must put African worldview into consideration, address felt needs with caution and give way
to a prophetic ministry that addresses the world within and without the church with gospel
authority.
This paper will close with a caution. With what God is going in Africa, the eyes of the
world are on the continent. Africa must not disappoint God and the entire world. The gospel
reversals that has taken place in the history of the world as evidenced in the great Awakenings
in Europe and America, Britain, (including Wales), even in East Africa where less than half a
century later, not much impact is felt anymore, must not be allowed to repeat itself. 104 This
writer is of a doubt it real revival is taking place in Africa for now. But the truth is that the
gospel is thriving as seen in the rate of Church growth. A cloud of revival must be gathering and
the rain should soon fall. Much responsibility therefore lies in the hands of gospel
104
Femi Bitrus Adeleye. Preachers of a Different Gospel, 139-140
45
communicators in Africa to midwife this possible final revival before the coming of Christ and
ensure it is sustained till the close of age.
46
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