Jewish communities exist all over Africa in Mali, Nigeria, Congo, Cameroon, Ghana, Ethiopia, Zimbabwe and South Africa. Jews from Cameroon are said to originate from Egypt. In order to escape the Islamic conquest of North Africa they were pushed towards the Equator and settled in Central West Africa 1,200 years ago. The largest Israelite tribe in Cameroon is the Bassa people of Douala in the Littoral province. Most of the early migrants had built synagogues but there are no records of existing ones in Cameroon today. King Alexander Bell who ruled the Douala region of Cameroon in the late 19century was a practicing Jew. His family is said to have originated from Israel and migrated to Egypt and then Cameroon. His children are said to have been going to shul, putting a yarmulke on. By blood, they have been Cameroonian Jews for many generations. The dynasty of King Manga Bell has survived till date. The kings are crowned in ceremonies that look Jewish. The Cameroonian born Rabbi Yisrael Oriel’s grandfather is said to have built a synagogue, now in ruins, of which his uncle had been the last gabbai. According to Rabbi Yisrael, in 1920 there were 400,000 'Israelites' in Cameroon. But by 1962 the number had decreased to 167,000 due to conversion from Christian and Islamic missionaries.
Other Jewish tribes in Cameroon are said to include Haussa, descended from the tribe of Issachar, who were forced to convert to Islam in the eighth and ninth centuries, and the Bamileke who are largely Christian.
Thursday, November 8, 2007
Tuesday, October 30, 2007
Love for Neighbor and Social Concern in Cameroon
In my conversations with pro-social action evangelical leaders in Cameroon recently, they mentioned love for God and love for neighbor as a great incentive for social concern in Scripture. They argued that the inadequacy or absence of love for neighbor would blind church leaders to the social needs of those who are out of the church. This essay will examine a biblical meaning, and the impact of neighborly love on social change effort within the Cameroonian context.
What is Christian Neighborly Love?
Love for neighbor, which is distinctly Christian, is often thought of as unconditional, unselfish love. The concept of neighborly love developed from Jesus’ greatest command in Mark 12:28-34. In his response to a question from a Jewish scribe about which of the commandments is greatest, Jesus links the shema creed on the supremacy of God in Deuteronomy 6: 4-5 and the command to love one’s neighbor in Leviticus 19:18 and concludes that love for God and for neighbor is more important than burnt offerings and sacrifices. Jesus answers a second question: “who is my neighbor?” with the story of a lay Samaritan who showed love to a Jew while the Jewish clergy passed by without a demonstration of concern (Luke 10:25-27). In the words of Paul, Christian love seeks not its own (1Cor. 13:15). This new kind of love that Christianity brought was believed to be vastly different from the Graeco-Roman concept of love.
In the twentieth century, the Swedish Lutheran thinker, Anders Nygren wrote a work in three volumes entitled Agape and Eros in which he made a sharp distinction between the two kinds of love in the following quotation from MC D’Arcy’s book A Study in Eros and Agape:
The Christian revelation of love is unique. Love or agape as revealed in the Gospels is a totally different kind of love from that known and accepted by the pagan world, and in particular by the Greeks. He, therefore, calls by the name of eros all the forms of love which existed in the Hellenistic world which early Christianity encountered and gives the name, agape to the specifically new
form of love which was introduced by Christianity
Since then it has been widely held that agape love denotes “self-sacrificing commitment to another’s good…even if we frankly dislike them” D.A Carson questions the credibility of this widely held notion of neighborly love as agape, a love presumed void of emotional feelings. He acknowledges that this emphasis is deeply flawed, as there are several usages of agape, eros and phileo in Scripture where a clear distinction in meaning cannot be easily detected. Although word study is important, neighborly love is best understood not in the so-called three different kinds of love but in the context of the redemptive work of Christ. Richard Hays is right when he remarks, “what the New Testament means by “love” is embodied concretely in the cross. As 1 John 3:16 declare…. ‘We know love by this that he laid down his life for us –and we ought to lay down our lives for one another”’. It could be said that neighborly love is a Christian’s gracious response to the needy as he reflects on the sacrifice of Christ for his own sake. Both the reflection and the desire to express love indeed are products of the Holy Spirit in the life of the believer (Gal.5: 22).
Therefore love for neighbor apart from the cross is not sufficient for social response. The cross of Christ, not human selfless will calls for self-denial and sacrifice. The human will is always tainted with selfishness and cannot yield unconditionally to love that seeks not its won. A craving for selfish gain sometimes follows even the best of our actions. The logic of the cross compels us to love. In the cross, the power of selfishness, materialism and greed is broken so that the saints can sacrifice in love for the suffering. It is much easier to love God than to love neighbor. The lack of neighborly love is a deterrent to social response in community.
Impediments to Love in Cameroonian Culture
Cameroonian clergy advanced some reasons for passive neighborly love in some churches: namely, tribalism, capitalism and the lack of a theology of social change.
Tribalism
In most Cameroonian societies and institutions, tribalism control the choices people make on issues of common interest. Solidarity is more within a tribal, ethic and or cultural groups with common interests and bonds than between groups with vast differences. People do not always identify fully with others outside of their own ethnicity. Tribalistic tendencies can be found in the church as well. Thus the board of deacons or elders may be reluctant to endorse proposals for a major social project that benefits people outside their tribal group. I experienced this social deficiency in my ministry with three churches in Cameroon and agree completely with the leaders who see this as a setback to social ministry in Cameroon. Christian love transcends the limits of all ethnicity and cultural bias. Gerhard Kitel’s commentary on love in Matt 22:34 is important for tribalistic communities, “[Christ] frees neigbourly love once and for all from its restriction to compatriots. He concentrates it again on the helpless man whom we meet on our way.”
Profit motive
A pastor said to me “my church is not willing to spend a reasonable amount of money for prison ministry because they will gain nothing in return. They could prefer running a business.” This complain is justifiable when it proceeds from a poor church. But it is likely the case with most rich evangelical churches in Cameroon as well. For example, Baptists invest more in health and education than in charities, relief projects and prison ministry. While appreciating health care services, we must not forget the poor masses that cannot afford medication and the several hundreds in Cameroonian jails who need the gospel, material supplies and better prison conditions.
The Absence of a social theology
Most evangelical clergy acknowledged that a compendious social theology that analyses the social situation in Cameroon in evangelical tradition is unavailable. This had contributed to the church’s relative neglect of needs in the social field. The evangelical church in Africa was mainly concerned with a fundamentalist defense of the faith in the wake of liberal theology that arose internally from the growing influence of African Traditional Religions and externally from ecumenical theology on the young African church. There was little effort in evangelical reflection on social issues until the popularity and doctrinal weakness of Pentecostal prosperity theology demanded an evangelical response. Cameroon evangelical churches were not exempted from the social theological vacuum that most African churches suffered in the early seventies and eighties. In fact I do not remember taking any serious studies in social realities in my seminary years in Cameroon and Nigeria. There were courses in African Traditional Religions, African Christian Theology but never in social work and related fields. This is an indication of neglect in social studies. The slow development in Cameroonian evangelical social theology could be partly blamed on our curriculums. The outcome on social ethics has been a lack of active love for the suffering neighbors in the evangelical Christian witness in Cameroon.
Evangelicals may be critical of the social gospel and liberation models of contextual theology in many respects. But let us pay these models this tribute: they have forced the church to reflect on what love for God and love for neighbor means in the manifold experiences of life. Grant Osborne’s contention that “liberation theologies have arisen because the church has neglected areas of biblical concern” may be given full consideration, especially with the Cameroonian context in mind. Furthermore, Paul Tillich observes, “systematic theology uses the method of correlation…[which] explains the contents of the Christian faith through existential questions and theological answers in mutual interdependence.” This implies a mutual relationship between biblical revelation and existential situation. It is a provable fact that most evangelical churches in Cameroon have not systematized the word of God enough to address existential social issues. Perhaps there are lessons to learn from attempts elsewhere. The greatest proponent of the social gospel in twentieth century North America, Walter Rauschenbusch defines the aims of his controversial social thought as follows: “The problem of the social gospel is how the divine life of Christ can get control of human society. The social gospel is concerned about a progressive social incarnation of God.”
Rauschennbusch felt that capitalism had created a huge gap between the rich and the poor in twentieth century North America. Christianity had the impetus “to change the world -as-it is into the world –as- it –ought- to be.”
In this second statement Rauschenbusch proposed an ethic of the reign of God where love is the supreme Christian norm as the Christian approach to the social crisis. “When our moral actions are consciously related to the kingdom of God they gain religious quality…Love is the supreme law of Christ, the kingdom of God implies a progressive reign of love in human affairs.” Although some evangelicals have considered Rauschenbusch’s idea of the redemption of the social order as theologically off-balance, he can be commended for his desire to see the love of Christ active in practical relations in community. Rauschensbusch’s dream of a socially relevant faith will continue to confront the church. Today there are voices within the evangelical wing of the church in favor for a return to a more demonstrable faith in community.
Stanley Grenz observes that “Christian ethics in the last hundred years has shown a marked movement from “doing” to “being”… [but] has displayed a marked shift away from the focus on the individual moral actor to the relational ethic.”
Indigenous African theology is gradually witnessing a shift from the doctrinal debates over African theology and African Christian theology to theological reflection on the more existential realities. For example, David Kasali believes that God is concerned with both the spiritual and physical needs of the people of Africa. And concludes that the church in Africa has a moral and biblical obligation to address economic, social, and moral crises plaguing the continent in order to make a lasting impact in these fields.
To be continued
The Shema (shmä), Hebrew for “hear” is the Jewish confession of faith in one God. Its name is derived from the first word of the first of the three Scriptural passages of which it consists (Deut. 6:4-9, 11:13-21, Num. 15:37-41). It was considered to be the essence and creed of the Jewish religion, which originated on Mount Sinai with Moses. A Jew was obligated to say Shema daily.
M.C D’Arcy, A Study in Eros and Agape (New York, Henry Holt, 1947), p.54.
D.A Carson, “Love” in Desmond T. Alexander et al. (Eds.) New Dictionary of Biblical Theology (Downers Grove: InterVarsity Press, 2000), p.646.
Ibid.., 647.
Richard B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics (SanFranscisco: Harper SanFrancisco, 1996) pp.200-202.
Gerhard Kittel, Theological Dictionary of the New Testament (Abridged vol 1), trans. Geoffrey Bromiley (Grand Rapids: William B. Eerdmans Publishing Co., 1964), p. 45.
Osborne, The Hermeneutical Spiral (1991), p.294.
Paul Tillich, Systematic Theology (vol. 1)(Chicago: University of Chicago Press, 1951), pp.59-64 as cited in Alister E. McGrath (ed) The Christian Theology Reader (Cambridge: Massachusetts, 1995), pp. 26-27.
Rauschenbusch, A Theology for the Social Gospel (1918), p.148.
Walter Rauschenbusch, Christianity and the Social Crisis (New York: Macmillan, 1910), p.143.
Ibid., 140-42
Richard H. Niebour, The Kingdom of God in America (Chicago: Willet Clark, 1937), p.139-40, cited in Stanley J. Grenz, The Moral Quest: Foundations of Christian Ethics (Downers Grove: InterVarsity Press, 1997), p.165.
Stanley J. Grenz, The Moral Quest: Foundations of Christian Ethics (1997), p.202.
African theology began in the 1960s as a theological reflection on the relationship between African culture, traditional religions and Christianity. There were various models with significant shifts from traditional evangelical theology. Its close links with paganic African perceptions of God often made the system appear somewhat an ethnocentric theology designed to elevate African Traditional Religions over Christianity. In other models African people and their existential problems became the main subject of discussion as in Black and Liberation Theologies. African traditional evangelicals, such as the late Dr Byang Kato were most instrumental in exposing the flaws of this theology. It was subsequently rejected by evangelicals in favour of African Christian theology which set out to contextualize the Word of God in African thought forms while maintaining a high view of Scriptures.
David Kasali, “African Realities,” African Journal of Evangelical Theology 17, no.1 (1998): 15.
What is Christian Neighborly Love?
Love for neighbor, which is distinctly Christian, is often thought of as unconditional, unselfish love. The concept of neighborly love developed from Jesus’ greatest command in Mark 12:28-34. In his response to a question from a Jewish scribe about which of the commandments is greatest, Jesus links the shema creed on the supremacy of God in Deuteronomy 6: 4-5 and the command to love one’s neighbor in Leviticus 19:18 and concludes that love for God and for neighbor is more important than burnt offerings and sacrifices. Jesus answers a second question: “who is my neighbor?” with the story of a lay Samaritan who showed love to a Jew while the Jewish clergy passed by without a demonstration of concern (Luke 10:25-27). In the words of Paul, Christian love seeks not its own (1Cor. 13:15). This new kind of love that Christianity brought was believed to be vastly different from the Graeco-Roman concept of love.
In the twentieth century, the Swedish Lutheran thinker, Anders Nygren wrote a work in three volumes entitled Agape and Eros in which he made a sharp distinction between the two kinds of love in the following quotation from MC D’Arcy’s book A Study in Eros and Agape:
The Christian revelation of love is unique. Love or agape as revealed in the Gospels is a totally different kind of love from that known and accepted by the pagan world, and in particular by the Greeks. He, therefore, calls by the name of eros all the forms of love which existed in the Hellenistic world which early Christianity encountered and gives the name, agape to the specifically new
form of love which was introduced by Christianity
Since then it has been widely held that agape love denotes “self-sacrificing commitment to another’s good…even if we frankly dislike them” D.A Carson questions the credibility of this widely held notion of neighborly love as agape, a love presumed void of emotional feelings. He acknowledges that this emphasis is deeply flawed, as there are several usages of agape, eros and phileo in Scripture where a clear distinction in meaning cannot be easily detected. Although word study is important, neighborly love is best understood not in the so-called three different kinds of love but in the context of the redemptive work of Christ. Richard Hays is right when he remarks, “what the New Testament means by “love” is embodied concretely in the cross. As 1 John 3:16 declare…. ‘We know love by this that he laid down his life for us –and we ought to lay down our lives for one another”’. It could be said that neighborly love is a Christian’s gracious response to the needy as he reflects on the sacrifice of Christ for his own sake. Both the reflection and the desire to express love indeed are products of the Holy Spirit in the life of the believer (Gal.5: 22).
Therefore love for neighbor apart from the cross is not sufficient for social response. The cross of Christ, not human selfless will calls for self-denial and sacrifice. The human will is always tainted with selfishness and cannot yield unconditionally to love that seeks not its won. A craving for selfish gain sometimes follows even the best of our actions. The logic of the cross compels us to love. In the cross, the power of selfishness, materialism and greed is broken so that the saints can sacrifice in love for the suffering. It is much easier to love God than to love neighbor. The lack of neighborly love is a deterrent to social response in community.
Impediments to Love in Cameroonian Culture
Cameroonian clergy advanced some reasons for passive neighborly love in some churches: namely, tribalism, capitalism and the lack of a theology of social change.
Tribalism
In most Cameroonian societies and institutions, tribalism control the choices people make on issues of common interest. Solidarity is more within a tribal, ethic and or cultural groups with common interests and bonds than between groups with vast differences. People do not always identify fully with others outside of their own ethnicity. Tribalistic tendencies can be found in the church as well. Thus the board of deacons or elders may be reluctant to endorse proposals for a major social project that benefits people outside their tribal group. I experienced this social deficiency in my ministry with three churches in Cameroon and agree completely with the leaders who see this as a setback to social ministry in Cameroon. Christian love transcends the limits of all ethnicity and cultural bias. Gerhard Kitel’s commentary on love in Matt 22:34 is important for tribalistic communities, “[Christ] frees neigbourly love once and for all from its restriction to compatriots. He concentrates it again on the helpless man whom we meet on our way.”
Profit motive
A pastor said to me “my church is not willing to spend a reasonable amount of money for prison ministry because they will gain nothing in return. They could prefer running a business.” This complain is justifiable when it proceeds from a poor church. But it is likely the case with most rich evangelical churches in Cameroon as well. For example, Baptists invest more in health and education than in charities, relief projects and prison ministry. While appreciating health care services, we must not forget the poor masses that cannot afford medication and the several hundreds in Cameroonian jails who need the gospel, material supplies and better prison conditions.
The Absence of a social theology
Most evangelical clergy acknowledged that a compendious social theology that analyses the social situation in Cameroon in evangelical tradition is unavailable. This had contributed to the church’s relative neglect of needs in the social field. The evangelical church in Africa was mainly concerned with a fundamentalist defense of the faith in the wake of liberal theology that arose internally from the growing influence of African Traditional Religions and externally from ecumenical theology on the young African church. There was little effort in evangelical reflection on social issues until the popularity and doctrinal weakness of Pentecostal prosperity theology demanded an evangelical response. Cameroon evangelical churches were not exempted from the social theological vacuum that most African churches suffered in the early seventies and eighties. In fact I do not remember taking any serious studies in social realities in my seminary years in Cameroon and Nigeria. There were courses in African Traditional Religions, African Christian Theology but never in social work and related fields. This is an indication of neglect in social studies. The slow development in Cameroonian evangelical social theology could be partly blamed on our curriculums. The outcome on social ethics has been a lack of active love for the suffering neighbors in the evangelical Christian witness in Cameroon.
Evangelicals may be critical of the social gospel and liberation models of contextual theology in many respects. But let us pay these models this tribute: they have forced the church to reflect on what love for God and love for neighbor means in the manifold experiences of life. Grant Osborne’s contention that “liberation theologies have arisen because the church has neglected areas of biblical concern” may be given full consideration, especially with the Cameroonian context in mind. Furthermore, Paul Tillich observes, “systematic theology uses the method of correlation…[which] explains the contents of the Christian faith through existential questions and theological answers in mutual interdependence.” This implies a mutual relationship between biblical revelation and existential situation. It is a provable fact that most evangelical churches in Cameroon have not systematized the word of God enough to address existential social issues. Perhaps there are lessons to learn from attempts elsewhere. The greatest proponent of the social gospel in twentieth century North America, Walter Rauschenbusch defines the aims of his controversial social thought as follows: “The problem of the social gospel is how the divine life of Christ can get control of human society. The social gospel is concerned about a progressive social incarnation of God.”
Rauschennbusch felt that capitalism had created a huge gap between the rich and the poor in twentieth century North America. Christianity had the impetus “to change the world -as-it is into the world –as- it –ought- to be.”
In this second statement Rauschenbusch proposed an ethic of the reign of God where love is the supreme Christian norm as the Christian approach to the social crisis. “When our moral actions are consciously related to the kingdom of God they gain religious quality…Love is the supreme law of Christ, the kingdom of God implies a progressive reign of love in human affairs.” Although some evangelicals have considered Rauschenbusch’s idea of the redemption of the social order as theologically off-balance, he can be commended for his desire to see the love of Christ active in practical relations in community. Rauschensbusch’s dream of a socially relevant faith will continue to confront the church. Today there are voices within the evangelical wing of the church in favor for a return to a more demonstrable faith in community.
Stanley Grenz observes that “Christian ethics in the last hundred years has shown a marked movement from “doing” to “being”… [but] has displayed a marked shift away from the focus on the individual moral actor to the relational ethic.”
Indigenous African theology is gradually witnessing a shift from the doctrinal debates over African theology and African Christian theology to theological reflection on the more existential realities. For example, David Kasali believes that God is concerned with both the spiritual and physical needs of the people of Africa. And concludes that the church in Africa has a moral and biblical obligation to address economic, social, and moral crises plaguing the continent in order to make a lasting impact in these fields.
To be continued
The Shema (shmä), Hebrew for “hear” is the Jewish confession of faith in one God. Its name is derived from the first word of the first of the three Scriptural passages of which it consists (Deut. 6:4-9, 11:13-21, Num. 15:37-41). It was considered to be the essence and creed of the Jewish religion, which originated on Mount Sinai with Moses. A Jew was obligated to say Shema daily.
M.C D’Arcy, A Study in Eros and Agape (New York, Henry Holt, 1947), p.54.
D.A Carson, “Love” in Desmond T. Alexander et al. (Eds.) New Dictionary of Biblical Theology (Downers Grove: InterVarsity Press, 2000), p.646.
Ibid.., 647.
Richard B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics (SanFranscisco: Harper SanFrancisco, 1996) pp.200-202.
Gerhard Kittel, Theological Dictionary of the New Testament (Abridged vol 1), trans. Geoffrey Bromiley (Grand Rapids: William B. Eerdmans Publishing Co., 1964), p. 45.
Osborne, The Hermeneutical Spiral (1991), p.294.
Paul Tillich, Systematic Theology (vol. 1)(Chicago: University of Chicago Press, 1951), pp.59-64 as cited in Alister E. McGrath (ed) The Christian Theology Reader (Cambridge: Massachusetts, 1995), pp. 26-27.
Rauschenbusch, A Theology for the Social Gospel (1918), p.148.
Walter Rauschenbusch, Christianity and the Social Crisis (New York: Macmillan, 1910), p.143.
Ibid., 140-42
Richard H. Niebour, The Kingdom of God in America (Chicago: Willet Clark, 1937), p.139-40, cited in Stanley J. Grenz, The Moral Quest: Foundations of Christian Ethics (Downers Grove: InterVarsity Press, 1997), p.165.
Stanley J. Grenz, The Moral Quest: Foundations of Christian Ethics (1997), p.202.
African theology began in the 1960s as a theological reflection on the relationship between African culture, traditional religions and Christianity. There were various models with significant shifts from traditional evangelical theology. Its close links with paganic African perceptions of God often made the system appear somewhat an ethnocentric theology designed to elevate African Traditional Religions over Christianity. In other models African people and their existential problems became the main subject of discussion as in Black and Liberation Theologies. African traditional evangelicals, such as the late Dr Byang Kato were most instrumental in exposing the flaws of this theology. It was subsequently rejected by evangelicals in favour of African Christian theology which set out to contextualize the Word of God in African thought forms while maintaining a high view of Scriptures.
David Kasali, “African Realities,” African Journal of Evangelical Theology 17, no.1 (1998): 15.
Friday, June 29, 2007
Schedule of Mission in Cameroon -July 11-August 8 2007
July 2007
IMPORTANT ANNOUNCEMENT
There will be seminars on Isreal in Biblical prophesy on other locations still being negotiated. All pastors in Bamenda Town are invited for the Israel in Biblical prophecy seminar in Bayelle Baptist Church.
All pastors in Ndop Field are invited for the Israel in Biblical prohecy seminar in Fountain Baptist Church Ndop.
Thursday 12: Visit to Baptist Headquarter, Bamenda
Friday 13: Personal Retreat in preparation for seminars and outreach
Saturday 14: Contact Pastor of CBC Bamunka and Associate for discussion on Seminars
Visit Ndop Prison Superintendent for discussion on Prison Ministry Project
Sunday 15: Two Sermons on Christian Missions in Bamunka Baptist Church (Sunday services)
Monday 16: Seminar on Prison Ministry in CBC Bamunka. 9-11am (Break in between)
Tuesday 17: Seminar on Spiritual Life in CBC Bamunka. 3-5pm (Break in between)
Wednesday 18: Seminar on Spiritual Warfare: Identifying and Dealing with Occult Doctrines and Practices in CBC Bamunka. 3-5pm (Break in between)
Prayer Session for Cameroon. 5-6pm
Thursday 19: Visit to Ndop Prison: Message to inmates and Counseling / Gifts of food items. (Time to be arranged in PM seminar)
Friday 20: Evaluation of Prison Ministry Outreach by a Committee/Proposals in Bamunka CBC Church. (Time to be arranged with Prison Ministry Coordinators and Prison Ministry Teams after seminar)
Sunday 22: Sermon in Zion Baptist Church on Spiritual Life/ Prayers for the country
Monday 23: Seminar on Spiritual Life in First Baptist Church Babungo for all four churches in the Area.3-pm
Tuesday 24: Seminar on Identifying and dealing with occult doctrines and practices in First Baptist Church for all Churches. 3- 5 pm
Wednesday 25: Seminar ends and time for Counseling. 3-5pm
Thursday 26: Visit to Denominational Authorities in Ndop to Discuss Prison Ministry Project
Friday 27: Prison Outreach with trained teams from Churches
Saturday 28: Evaluation and Planning Meeting with Prison Ministry Coordinators in CBC Bamunka ( 9-11 am) Seminar on Israel and the Church in Biblical Prophecy (3-5 pm)
Sunday 29:9-12 am Seminar on Israel and the Church in Biblical Prophecy
Monday 30: Follow –up prison ministry outreach: Bible Studies with inmates. 9-11 am
Tuesday 31:
Meeting with Prison Ministry Coordinators: The Way Forward. CBC Bamunka. 3-5pm
Meeting with Prison Superintendent: Cooperation. 9-10 am
August 2007
Wednesday 1: 3-5 p.m Seminar on Israel and the Church in Biblical prophecy in Faith Baptist Church
Thursday 2: Families in Bamenda; Fellowship, Bible Studies/prayer
Friday 3: Radio Program
Saturday 4 : 3-5pm Seminar begins on Israel and the Church in Biblical prophecy in Bayelle Baptist Church Seminar on Israel and Biblical Prophecy
Sunday 5: Seminar on Israel and the Church in Biblical prophecy in Bayelle Baptist Church
Monday 7: Departure to Douala
Tuesday 8-9: Departure -Arrival at Amsterdam
PRAYER CONCERNS FOR ISRAEL AND THE CHURCH IN BIBLICAL PROPHECY
1.Pray for God's presence in all the seminar locations.
2.Pray that God's Spirit will stir the hearts of pastors, church leaders and all whom He elects to attend these seminars with hearts ready for God's truth concerning Israel.
3.Wisdom and humility as we contact leaders of various denominations with the message of Israel in biblical prohecy and the mission of Christians for Israel International.
4.Pray for good health and strength for a very hectic program.
5.Pray against all forms of distraction as we conduct seminars, Radio and TV presentations.
6.Pray for provision of the resources we need for this ministry.
7.Pray for God to elect men and women who will commit their hearts to God's Word concerning Israel and work dedicatedly for the first ever C4i conference in Cameroon and West Africa.
8. Pray for the actualization of this conference and a C4i branch in Cameroon in God's timming.
9. And that the mission of C4i will spread from Cameroon to other countries in West Africa as the Church grows in the knowlege of biblical revelation regarding Israel and love for God's chosen nation.
10. Pray for my wife, Eleanor as we work together.
PRAYER CONCERNS FOR PRISON MINISTRY
1. Pray that God will speak to the hearts of His people to volunteer for prison ministry in Ndop.
2. Pray for wisdom to equip volunteers with his Word.
3. Pray for the pastors and members of Fountian Baptist Church Bamunka, First Baptist Church,Zion Baptist Church Babubgo, Babessi Central Baptist Church, Berean Baptist Church Bamenda as they make arrangements to host seminars.
4. Pray for the staff of Ndop Prison Institution.
5. Pray that God will open the hearts of prisoners to receive and live by His word.
6. Pray that we will be successful with seminars.
7. Pray that there will be results after these seminars.
8. Pray for all the volunteers and coordinators of the prison ministry in Ndop.
9. Ask God for His protection as I travel to Cameroon from Holland.
10. Ask for God's protection as I return Holland on the 8th of August.
11 Pray for for all the items as you find on the program
As you ponder and pray for these things, "I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being." Ephesians 3:16
Shalom
IMPORTANT ANNOUNCEMENT
There will be seminars on Isreal in Biblical prophesy on other locations still being negotiated. All pastors in Bamenda Town are invited for the Israel in Biblical prophecy seminar in Bayelle Baptist Church.
All pastors in Ndop Field are invited for the Israel in Biblical prohecy seminar in Fountain Baptist Church Ndop.
Thursday 12: Visit to Baptist Headquarter, Bamenda
Friday 13: Personal Retreat in preparation for seminars and outreach
Saturday 14: Contact Pastor of CBC Bamunka and Associate for discussion on Seminars
Visit Ndop Prison Superintendent for discussion on Prison Ministry Project
Sunday 15: Two Sermons on Christian Missions in Bamunka Baptist Church (Sunday services)
Monday 16: Seminar on Prison Ministry in CBC Bamunka. 9-11am (Break in between)
Tuesday 17: Seminar on Spiritual Life in CBC Bamunka. 3-5pm (Break in between)
Wednesday 18: Seminar on Spiritual Warfare: Identifying and Dealing with Occult Doctrines and Practices in CBC Bamunka. 3-5pm (Break in between)
Prayer Session for Cameroon. 5-6pm
Thursday 19: Visit to Ndop Prison: Message to inmates and Counseling / Gifts of food items. (Time to be arranged in PM seminar)
Friday 20: Evaluation of Prison Ministry Outreach by a Committee/Proposals in Bamunka CBC Church. (Time to be arranged with Prison Ministry Coordinators and Prison Ministry Teams after seminar)
Sunday 22: Sermon in Zion Baptist Church on Spiritual Life/ Prayers for the country
Monday 23: Seminar on Spiritual Life in First Baptist Church Babungo for all four churches in the Area.3-pm
Tuesday 24: Seminar on Identifying and dealing with occult doctrines and practices in First Baptist Church for all Churches. 3- 5 pm
Wednesday 25: Seminar ends and time for Counseling. 3-5pm
Thursday 26: Visit to Denominational Authorities in Ndop to Discuss Prison Ministry Project
Friday 27: Prison Outreach with trained teams from Churches
Saturday 28: Evaluation and Planning Meeting with Prison Ministry Coordinators in CBC Bamunka ( 9-11 am) Seminar on Israel and the Church in Biblical Prophecy (3-5 pm)
Sunday 29:9-12 am Seminar on Israel and the Church in Biblical Prophecy
Monday 30: Follow –up prison ministry outreach: Bible Studies with inmates. 9-11 am
Tuesday 31:
Meeting with Prison Ministry Coordinators: The Way Forward. CBC Bamunka. 3-5pm
Meeting with Prison Superintendent: Cooperation. 9-10 am
August 2007
Wednesday 1: 3-5 p.m Seminar on Israel and the Church in Biblical prophecy in Faith Baptist Church
Thursday 2: Families in Bamenda; Fellowship, Bible Studies/prayer
Friday 3: Radio Program
Saturday 4 : 3-5pm Seminar begins on Israel and the Church in Biblical prophecy in Bayelle Baptist Church Seminar on Israel and Biblical Prophecy
Sunday 5: Seminar on Israel and the Church in Biblical prophecy in Bayelle Baptist Church
Monday 7: Departure to Douala
Tuesday 8-9: Departure -Arrival at Amsterdam
PRAYER CONCERNS FOR ISRAEL AND THE CHURCH IN BIBLICAL PROPHECY
1.Pray for God's presence in all the seminar locations.
2.Pray that God's Spirit will stir the hearts of pastors, church leaders and all whom He elects to attend these seminars with hearts ready for God's truth concerning Israel.
3.Wisdom and humility as we contact leaders of various denominations with the message of Israel in biblical prohecy and the mission of Christians for Israel International.
4.Pray for good health and strength for a very hectic program.
5.Pray against all forms of distraction as we conduct seminars, Radio and TV presentations.
6.Pray for provision of the resources we need for this ministry.
7.Pray for God to elect men and women who will commit their hearts to God's Word concerning Israel and work dedicatedly for the first ever C4i conference in Cameroon and West Africa.
8. Pray for the actualization of this conference and a C4i branch in Cameroon in God's timming.
9. And that the mission of C4i will spread from Cameroon to other countries in West Africa as the Church grows in the knowlege of biblical revelation regarding Israel and love for God's chosen nation.
10. Pray for my wife, Eleanor as we work together.
PRAYER CONCERNS FOR PRISON MINISTRY
1. Pray that God will speak to the hearts of His people to volunteer for prison ministry in Ndop.
2. Pray for wisdom to equip volunteers with his Word.
3. Pray for the pastors and members of Fountian Baptist Church Bamunka, First Baptist Church,Zion Baptist Church Babubgo, Babessi Central Baptist Church, Berean Baptist Church Bamenda as they make arrangements to host seminars.
4. Pray for the staff of Ndop Prison Institution.
5. Pray that God will open the hearts of prisoners to receive and live by His word.
6. Pray that we will be successful with seminars.
7. Pray that there will be results after these seminars.
8. Pray for all the volunteers and coordinators of the prison ministry in Ndop.
9. Ask God for His protection as I travel to Cameroon from Holland.
10. Ask for God's protection as I return Holland on the 8th of August.
11 Pray for for all the items as you find on the program
As you ponder and pray for these things, "I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being." Ephesians 3:16
Shalom
Sunday, June 24, 2007
A Black Rabbi makes serious Claims about Jews from Cameroon
Early this year, a Dutch lady asked me in a conversation if there are Jews in Cameroon. I quickly answered "no" and never bothered about the issue. Yesterday, a German Christian again in a conversation repeated the same question. Again my answer was the same. However, no sooner had I finished than a Kenyan pastor on my right said "there could be". I was amazed and promised to check. Here is what I found. It may interest you. Please check this website. http://www.haruth.com/jw/JewsCameroon.htm or read the copy I have pasted here.
Mystery of the Ten Lost Tribes
The Jews of Cameroon
by: Doreen Wachman
A BLACK rabbi who claims to be the head of the Cameroon government in exile, has the backing of Israeli and British ultra Orthodox rabbinates to bring back the lost ten tribes from Africa. Rabbi Yisrael Oriel, currently in Manchester fundraising for his massive endeavor, revealed his amazing story.
[Reproduced by courtesy of the Jewish Telegraph Group of Newspapers UK http://www.jewishtelegraph.com]
Jews from Cameroon, he said, originate from Egypt. In order to escape the Islamic conquest of North Africa they were pushed towards the Equator and settled in Central West Africa 1,200 years ago. Yisrael, formerly Bodol Ngimbus-Ngimbus, was born into the Ba-Saa tribe. The word Ba-Saa, he said, is from the Hebrew for `on a journey' and means blessing. Rabbi Oriel claims to be a Levite descended from Moses.
Other Jewish tribes in Cameroon, Nigeria, and Mauritania he said, included Haussa, descended from the tribe of Issachar, who were forced to convert to Islam in the eighth and ninth centuries, and the Bamileke.
He said that in 1920 there were 400,000 'Israelites' in Cameroon. But by 1962 the number had decreased to 167,000 due to conversion from Christian and Islamic missionaries. However, he admitted that these tribes had not been accepted halachically although he could prove their ,Jewish status from medieval rabbinic sources.
Yisrael, whose curriculum vitae states his birth date as 'The Year of the Beginning of 'World Redemption', told me that he is over 50. His father Hassid Peniel Moshe Shlomo (Ngimbus Nemb Yemba), a textile manufacturer, scribe, mohel and tribal leader, had been imprisoned 50 times for teaching his traditional Jewish beliefs.
In 1932 he had run away from a Catholic school because they had wanted him to train for the priesthood.
Yisrael describes the condition of Jews in Central Africa between 1920 and 1960 as "a spiritual Shoah". Because of intense missionary activity, it was "like the Soviet Union where Jews had no permission for Jewish education, no batei din, synagogues or sifrei Torah. Everything was taught by oral tradition".
Although young Yisrael (Bodol) was sent to a humanist boarding school, from which he only returned home once a year, he remembers Jewish tradition from his early life at home. His grandfather had built a synagogue, now in ruins, of which his uncle had been the last gabbai. Nevertheless, even without a synagogue, the family prayed to the one invisible God in the Ba-Saa language, which, he said, contained many Aramaic words.
Yisrael was circumcised when he was eight-days-old. The men wore stone tephillin on their arms and wood on their head. His mother Orah Leah (Ngo Ngog Lum) had a large kitchen in which milk and meat were separated by six meters. Shortly before his mother died in 1957, she told him: "My beloved child, one day you will go to 'Yesulmi'." It was not till 1980 that he realized that she must have meant Jerusalem.
Meanwhile, soon after Cameroon independence in 1960. Yisrael was awarded a UNESCO scholarship to study in Strasbourg and Paris where he established an impressive academic career in law and international relations.
He was also heavily involved in Cameroon politics, having founded his own political party, the Bantu People's Party, to oppose the Cameroon government which he considered "barbaric, monolithic and fascist". Three times, he contested the position of Cameroon president.
Yisrael considers himself the only nonviolent and noncommunist Central African opposition leader, forming a Cameroon government in exile.
Whilst lecturing in Germany, Yisrael entered into a civil marriage with a woman who claimed to be Jewish. They divorced when he became sure she could not prove her Jewish roots. Their son Osiris, he claims, was kidnapped by Cameroon agents, who have repeatedly tried to assassinate him for opposition stance.
In 1980, the German government cancelled his refugee status. His home and belongings were confiscated and he was expelled. Lecturing in Greece at the time, he was advised by his lawyers to put his case to the UN High Commission for Refugee in Geneva.
Lecturing in the Swiss city to a Jewish audience on the Jews of Central Africa, Yisrael met, Elmer Benedict, the Hungarian-born Jew who helped him return to his Jewish roots. Over a cup of coffee after the lecture, Elmer asked him why his head was not covered and invited him to his home for Shabbat. As his refugee passport was expiring and he did not have a Swiss work permit, Yisrael was becoming desperate.
A friend of Elmer's, Emanuel Gay, offered him a job as a legal consultant in his business and he was able to remain in Switzerland for seven years. During this time he made a decision to start a new Jewish life and cut back on his political and academic ambitions. Meanwhile, he was coping with his own personal tragedies. Not able to return to Cameroon, he had not seen his brother Macir since he left the country and only heard of his father's death seven years after it occurred.
He made aliya in 1988 and was ordained as a rabbi by the Sephardic Chief Rabbi and appointed rabbi to Nigerian Jews. He explained that he was not able to go to neighboring Cameroon because of the political situation.
He accuses the Israeli government, of daily persecutions including the confiscation of his belongings and preventing him from working in the country. He further claims that Israel is racist in its treatment of black immigrants and accuses the Israeli government of trying to prevent the democratic process in Cameroon. He believes that the Jewish Agency and the Ministry of Aliya have documents on the Jewish tribes in Africa and fear that if there were democracy in the country, then they might want to rediscover their Jewish roots. Eli Yerushalmi of the Israeli Embassy in Britain would not comment on the allegations.
Despite all the alleged Israeli opposition against him, he claims to have helped most Israeli politicians from Moshe Shamir on the right to Yossi Sarid on the left., for the sake of `Jewish unity'.
He has published 12 books of Torah and set up a yeshiva and kollel in Meah Shearim to train staff to go to Nigeria to bring the 10 lost tribes back to the fold.
His mission is being supported by Israel's ultra-Orthodox Beth Din Zedek, Sephardi Beth Din and Rabbi Avrohom Pinter of London's Yesodev Hatorah Schools Manchester's Vaad Hatzdoko has also authorized his fundraising.
When I asked a spokesman for the Jerusalem Beth Din Zedek if he was sure that there were in fact halachically acceptable Jews in Central Africa, he replied that he accepted Rabhi Oriel's claims.
Rabbi Oriel is currently staying for three weeks at the home of Rabbi Elimelech ilberger, 58 Wellington Street East. Salford 7, where donations can be sent, as well as to Yesode, Harorah School. 2-4 Amhurst Park. London N16 WG. He can be contacted in Manchester on 0161 792 2706 or in Israel on 00972256 896285.
Mystery of the Ten Lost Tribes
The Jews of Cameroon
by: Doreen Wachman
A BLACK rabbi who claims to be the head of the Cameroon government in exile, has the backing of Israeli and British ultra Orthodox rabbinates to bring back the lost ten tribes from Africa. Rabbi Yisrael Oriel, currently in Manchester fundraising for his massive endeavor, revealed his amazing story.
[Reproduced by courtesy of the Jewish Telegraph Group of Newspapers UK http://www.jewishtelegraph.com]
Jews from Cameroon, he said, originate from Egypt. In order to escape the Islamic conquest of North Africa they were pushed towards the Equator and settled in Central West Africa 1,200 years ago. Yisrael, formerly Bodol Ngimbus-Ngimbus, was born into the Ba-Saa tribe. The word Ba-Saa, he said, is from the Hebrew for `on a journey' and means blessing. Rabbi Oriel claims to be a Levite descended from Moses.
Other Jewish tribes in Cameroon, Nigeria, and Mauritania he said, included Haussa, descended from the tribe of Issachar, who were forced to convert to Islam in the eighth and ninth centuries, and the Bamileke.
He said that in 1920 there were 400,000 'Israelites' in Cameroon. But by 1962 the number had decreased to 167,000 due to conversion from Christian and Islamic missionaries. However, he admitted that these tribes had not been accepted halachically although he could prove their ,Jewish status from medieval rabbinic sources.
Yisrael, whose curriculum vitae states his birth date as 'The Year of the Beginning of 'World Redemption', told me that he is over 50. His father Hassid Peniel Moshe Shlomo (Ngimbus Nemb Yemba), a textile manufacturer, scribe, mohel and tribal leader, had been imprisoned 50 times for teaching his traditional Jewish beliefs.
In 1932 he had run away from a Catholic school because they had wanted him to train for the priesthood.
Yisrael describes the condition of Jews in Central Africa between 1920 and 1960 as "a spiritual Shoah". Because of intense missionary activity, it was "like the Soviet Union where Jews had no permission for Jewish education, no batei din, synagogues or sifrei Torah. Everything was taught by oral tradition".
Although young Yisrael (Bodol) was sent to a humanist boarding school, from which he only returned home once a year, he remembers Jewish tradition from his early life at home. His grandfather had built a synagogue, now in ruins, of which his uncle had been the last gabbai. Nevertheless, even without a synagogue, the family prayed to the one invisible God in the Ba-Saa language, which, he said, contained many Aramaic words.
Yisrael was circumcised when he was eight-days-old. The men wore stone tephillin on their arms and wood on their head. His mother Orah Leah (Ngo Ngog Lum) had a large kitchen in which milk and meat were separated by six meters. Shortly before his mother died in 1957, she told him: "My beloved child, one day you will go to 'Yesulmi'." It was not till 1980 that he realized that she must have meant Jerusalem.
Meanwhile, soon after Cameroon independence in 1960. Yisrael was awarded a UNESCO scholarship to study in Strasbourg and Paris where he established an impressive academic career in law and international relations.
He was also heavily involved in Cameroon politics, having founded his own political party, the Bantu People's Party, to oppose the Cameroon government which he considered "barbaric, monolithic and fascist". Three times, he contested the position of Cameroon president.
Yisrael considers himself the only nonviolent and noncommunist Central African opposition leader, forming a Cameroon government in exile.
Whilst lecturing in Germany, Yisrael entered into a civil marriage with a woman who claimed to be Jewish. They divorced when he became sure she could not prove her Jewish roots. Their son Osiris, he claims, was kidnapped by Cameroon agents, who have repeatedly tried to assassinate him for opposition stance.
In 1980, the German government cancelled his refugee status. His home and belongings were confiscated and he was expelled. Lecturing in Greece at the time, he was advised by his lawyers to put his case to the UN High Commission for Refugee in Geneva.
Lecturing in the Swiss city to a Jewish audience on the Jews of Central Africa, Yisrael met, Elmer Benedict, the Hungarian-born Jew who helped him return to his Jewish roots. Over a cup of coffee after the lecture, Elmer asked him why his head was not covered and invited him to his home for Shabbat. As his refugee passport was expiring and he did not have a Swiss work permit, Yisrael was becoming desperate.
A friend of Elmer's, Emanuel Gay, offered him a job as a legal consultant in his business and he was able to remain in Switzerland for seven years. During this time he made a decision to start a new Jewish life and cut back on his political and academic ambitions. Meanwhile, he was coping with his own personal tragedies. Not able to return to Cameroon, he had not seen his brother Macir since he left the country and only heard of his father's death seven years after it occurred.
He made aliya in 1988 and was ordained as a rabbi by the Sephardic Chief Rabbi and appointed rabbi to Nigerian Jews. He explained that he was not able to go to neighboring Cameroon because of the political situation.
He accuses the Israeli government, of daily persecutions including the confiscation of his belongings and preventing him from working in the country. He further claims that Israel is racist in its treatment of black immigrants and accuses the Israeli government of trying to prevent the democratic process in Cameroon. He believes that the Jewish Agency and the Ministry of Aliya have documents on the Jewish tribes in Africa and fear that if there were democracy in the country, then they might want to rediscover their Jewish roots. Eli Yerushalmi of the Israeli Embassy in Britain would not comment on the allegations.
Despite all the alleged Israeli opposition against him, he claims to have helped most Israeli politicians from Moshe Shamir on the right to Yossi Sarid on the left., for the sake of `Jewish unity'.
He has published 12 books of Torah and set up a yeshiva and kollel in Meah Shearim to train staff to go to Nigeria to bring the 10 lost tribes back to the fold.
His mission is being supported by Israel's ultra-Orthodox Beth Din Zedek, Sephardi Beth Din and Rabbi Avrohom Pinter of London's Yesodev Hatorah Schools Manchester's Vaad Hatzdoko has also authorized his fundraising.
When I asked a spokesman for the Jerusalem Beth Din Zedek if he was sure that there were in fact halachically acceptable Jews in Central Africa, he replied that he accepted Rabhi Oriel's claims.
Rabbi Oriel is currently staying for three weeks at the home of Rabbi Elimelech ilberger, 58 Wellington Street East. Salford 7, where donations can be sent, as well as to Yesode, Harorah School. 2-4 Amhurst Park. London N16 WG. He can be contacted in Manchester on 0161 792 2706 or in Israel on 00972256 896285.
Tuesday, June 19, 2007
The Need for a Cameroonian Social Theology from the Book of James
There are a number of reasons why a contextual theology that addresses social concerns is needful for the evangelical churches in Cameroon and why James’s Epistle is a suitable basis for such a theology.
Firstly, the social intent of James’s ethics has not received much attention in the scholarship appraisal on the Book. There are lots of trustworthy literary works on the theme of theological ethics in the Epistle of James. Many of these works tend to focus on personal ethics. They fall short of emphasis on the local church’s collective involvement in social concerns. Personal commitment to ethical life in community is fundamental. In addition, James’s ethical paradigms give impetus to collective concern for community transformation.
Secondly, there is a biblical warrant for the church’s involvement in community change efforts.
The Church as the custodian of Kingdom ideals has a biblical mandate to participate in a holistic improvement of the world order by collective means. It is worth stating that social concern is not to be an end in itself or the kingdom itself per se. It is the church’s involvement in God’s vision for restoring divine order in a world ravaged by sin. It adorns God’s kingdom, making it more attractive to those who are outside of the church.
According to the Book of James, social concern is a means by which saving faith goes public. James admonishes the Jewish believers saying, “Show me your faith without deeds, and I will show you my faith by what I do”(James 2:18). The church needs a theology that defines and explains this “showing” of her faith in the community. Churches in different settings may construct theologies peculiar to their own contexts but should conform to general biblical principles. James’s theological ethics offers such principles, which could be helpful in constructing a social theology for the churches in Cameroon.
Thirdly, liberal approaches to contextualization have forced Cameroonian protestant evangelicals either to downplay or retreat from contextual theology. For instance, Western conservative evangelicals rightly criticized the Social Gospel Movement for limiting the kingdom of God to a new social order. The proponents of this avant-garde theology believed that the new social order would be ushered in only through social reform. In the same way, the Ecumenical Movement has been criticized for allegedly limiting missions to social concern and the campaign for justice. It was initially for this reason that Western evangelicals retreated from social work.
In the same way, liberation theology, which has been expressed in Africa in the form of Black theology, theology of decolonization, and Ethiopianism have failed to emphasize the authority of the Bible in responding to various social and political situations in African contexts. Instead, most of these models while emphasizing one’s struggles in his socio-cultural environments, and dialogue between faith tradition and experience have largely failed to underscore the biblical authority over all.
Most evangelicals agree that community and context play an important role in theology, but regard with suspicion any theological formulations that downplay biblical authority. It is partly for this reason that Protestant Churches in Cameroon have not invested much effort in social change theologies. It is therefore a necessity to engage in the formulation of a social change theology that is supportable on biblical grounds.
Fourthly, context demands theologies of social change. Experiential realities have often produced theological reflections on such situations. Africa is a continent with complex turmoil. The African church was forced to react to colonialism with the theology of decolonization. Apartheid in South Africa provoked an African form of Black theology. Prosperity theology has been a way of reflecting on economic poverty in African societies. These theologies and the different ways of involvement have their pros and cons.
The Catholic Church in Cameroon through her Episcopal Conference of Bishops has been at the forefront of addressing corruption in the country. Protestant churches have been timid in the guise of separation between church and state. The church can always with humilty make a contribution to the moral and social progress of a nation without overlapping church and state. Generally, African protestant theologians have lost their fervor for social theology. This is due in part to the disappearance of some large-scale social problems; for instance colonialism and Apartheid. But poverty, disease, corruption, intertribal disputes and other social crises still abound in the church and communities in Cameroon that require the church’s attention.
Firstly, the social intent of James’s ethics has not received much attention in the scholarship appraisal on the Book. There are lots of trustworthy literary works on the theme of theological ethics in the Epistle of James. Many of these works tend to focus on personal ethics. They fall short of emphasis on the local church’s collective involvement in social concerns. Personal commitment to ethical life in community is fundamental. In addition, James’s ethical paradigms give impetus to collective concern for community transformation.
Secondly, there is a biblical warrant for the church’s involvement in community change efforts.
The Church as the custodian of Kingdom ideals has a biblical mandate to participate in a holistic improvement of the world order by collective means. It is worth stating that social concern is not to be an end in itself or the kingdom itself per se. It is the church’s involvement in God’s vision for restoring divine order in a world ravaged by sin. It adorns God’s kingdom, making it more attractive to those who are outside of the church.
According to the Book of James, social concern is a means by which saving faith goes public. James admonishes the Jewish believers saying, “Show me your faith without deeds, and I will show you my faith by what I do”(James 2:18). The church needs a theology that defines and explains this “showing” of her faith in the community. Churches in different settings may construct theologies peculiar to their own contexts but should conform to general biblical principles. James’s theological ethics offers such principles, which could be helpful in constructing a social theology for the churches in Cameroon.
Thirdly, liberal approaches to contextualization have forced Cameroonian protestant evangelicals either to downplay or retreat from contextual theology. For instance, Western conservative evangelicals rightly criticized the Social Gospel Movement for limiting the kingdom of God to a new social order. The proponents of this avant-garde theology believed that the new social order would be ushered in only through social reform. In the same way, the Ecumenical Movement has been criticized for allegedly limiting missions to social concern and the campaign for justice. It was initially for this reason that Western evangelicals retreated from social work.
In the same way, liberation theology, which has been expressed in Africa in the form of Black theology, theology of decolonization, and Ethiopianism have failed to emphasize the authority of the Bible in responding to various social and political situations in African contexts. Instead, most of these models while emphasizing one’s struggles in his socio-cultural environments, and dialogue between faith tradition and experience have largely failed to underscore the biblical authority over all.
Most evangelicals agree that community and context play an important role in theology, but regard with suspicion any theological formulations that downplay biblical authority. It is partly for this reason that Protestant Churches in Cameroon have not invested much effort in social change theologies. It is therefore a necessity to engage in the formulation of a social change theology that is supportable on biblical grounds.
Fourthly, context demands theologies of social change. Experiential realities have often produced theological reflections on such situations. Africa is a continent with complex turmoil. The African church was forced to react to colonialism with the theology of decolonization. Apartheid in South Africa provoked an African form of Black theology. Prosperity theology has been a way of reflecting on economic poverty in African societies. These theologies and the different ways of involvement have their pros and cons.
The Catholic Church in Cameroon through her Episcopal Conference of Bishops has been at the forefront of addressing corruption in the country. Protestant churches have been timid in the guise of separation between church and state. The church can always with humilty make a contribution to the moral and social progress of a nation without overlapping church and state. Generally, African protestant theologians have lost their fervor for social theology. This is due in part to the disappearance of some large-scale social problems; for instance colonialism and Apartheid. But poverty, disease, corruption, intertribal disputes and other social crises still abound in the church and communities in Cameroon that require the church’s attention.
Wednesday, May 16, 2007
Jesus and the Pharisees: A Lesson for Interdenominational Fellowship and Dialogue
“For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' The Son of Man came eating and drinking, and you say, 'Here is a glutton and a drunkard, a friend of tax collectors and "sinners." '(Luke 34:35)
Man is a social being. By this, it is implied that humans have the natural tendency to associate together in community instead of solitude. However, sociality is both an impulse and a choice. For the Christian, it is also a duty and a delight influenced by some considerations. Jesus's encounter with the religious leaders and sinners in Israel offers certain lessons on social relationships for our time and settings. Also lessons on Christian fellowship and relationships with non-Christians could be drawn from this encounter.
The background
Jesus threw some of his sharpest shafts on the Pharisees and Law experts who were determined to frustrate his messianic mission. Their ambition was to discredit him and label him a charlatan not different from the false messiahs that came before him. The Pharisees had elected themselves the custodians of true religion. They had every sincere reason to preserve what they regarded as orthodox tradition. However, for Christ, sincerity was not an excuse for ignorance. Jesus uttered the words in Luke 7:34-35 to the theologians of his time. They were so devoted to doctrine and rules that they were loosing contact with the community. First, in one of his shortest parables (Luke 7:31-32), Jesus compared the Pharisees and the scribes to children. Not normal, sociable children but peevish and confused kids. He likens them to youngsters sitting in the city marketplace or playground. Normal children love to play with one another, but these ones were unmoved by anything. If kids don't play, they are sick. When a kid played a flute his peers were so fretful that they would not dance. Perhaps the song was too exciting for kids who wanted to be frank for a while. A smart one, presumably, got up and said, “well, friends, let us play funeral. Jack will be the minister. Joe will be the corpse. I will play the dirge and the rest of you will be the choir”. And again there was no response. Neither happiness nor sadness stirred the emotions of these children.
Jesus then turned to the Pharisees and the Law experts and boldly applied this parable. (Luke 7:33-35). They are like spoiled children. They neither associated themselves with John the Baptist nor with the Messiah. True wisdom has proved them wrong. I think there is is a lesson for the Church from this parable on fellowship, interdenominational dialogue and social ministry.
Why did the Pharisees reject both John and Jesus?
A simple answer which doesn't help is that they were simply spoiled. There was an underlying cause of their discontent. John the Baptist was not sociable enough and Jesus was too social to be a true prophet.
John the Baptist (Matt 3:1-12)
A few months before Jesus started his ministry, a man emerged from the desert. He was clad in camels’ hair and wore a leather belt on his waist. His food was locust and wild honey.
He had a stern message. He was not a respecter of persons and not a tactful preacher. He openly criticized the king for adultery and murder. His zeal wasn't chilled by the coldness of the prison cell. He declared that the axe was on the root of the tree ready to cut down fruitless trees. He preached hell and declared unrepentant religious leaders a brood of vipers and declined to baptize them. What a pastor! He refused to attend any party. His head ended in a plate in the first party he attended in the king’s court. He was rigorous in his way of life and message. The Pharisees looked at him, shrugged their shoulders and declared that if he were to be their pastor they will quit church; for a man who is so strict and unsociable is by no means a true prophet. If he were a prophet at all, they thought, he is nothing but a prophet of doom and death whose utterances were from a demon within him. His message was as sad as a dirge. They would not dance to such rubbish.
Jesus Christ
A few months later, Jesus appeared on the scene. His message and lifestyle were vastly different from John the Baptist's. He declared that he had come to heal and to give life. He was sociable, enough to be a toast master. He went to party with everyone including his enemies and bitter critics. He freely dinned and wined with the tax collectors, prostitutes and sinners who were considered social outcasts. He promised that even a prostitute who truly repents would enter the kingdom of God. One woman of the gutter who retired from the sex business became one of his closest friends. The fruitless tree would be spared from destruction until grace is completely exhausted (Luke 13:6-9) His message was a sweet melody of hope for all. Yes, hope for all, not for a privileged few good folks. Alas! in spite of his compromise, the religious leaders still rejected him. If John the Baptist was not sociable, Jesus was too sociable to be a true prophet. Again, they quit church and declared him a glutton and drunkard.
In all of these, we realize that association with people in different denominations and community is a choice based on our own impression.
What determines the choices we make about Inter-denominational Dialogue ?
There are a number of factors:
What we think about our identity is the most influential. The church today is made up of conservatives and liberals sharply opposed to each other. Differences are primarily over doctrine, approach, liturgy, and ethical issues. Thus some denominations find it difficult to walk together with other denominations. The prophet Amos reminded Israel that two couldn't’t walk together unless there was agreement (Amos 3:3).
Major doctrinal differences that divide the church today are mainly in the area of the Trinity, soteriology, the sacraments, eschatology, the Holy Spirit, sanctification, and liturgy etc. Thus ecclesiastical identity is shaped by doctrine. While theological positions could be right or wrong, it seems that there could still be room for critical dialogue. One of the strengths of the ecumenical movement is that it emphasizes areas of unity rather than areas of division. I do not agree that we should sacrifice doctrine on the altar of fellowship; but we can focus on where we find agreement and enjoy fellowship. Although the Pharisees and Scribes were sharply opposed to Jesus, fellowship was possible. During such fellowships in the homes of Pharisees and tax collectors, God provided opportunities for Jesus to proclaim truth. However, Jesus went into the homes of these religious leaders and sinners not necessarily to discuss doctrine and the Gospel, but to fellowship with people whom he created in the image of His father. He did not worry about his identity at the moment of fellowship.
A particularly scandalous ethical issue that affects inter-denominational and interpersonal dialogue today is homosexuality. Conservative faithfuls are right in pointing that same- sex marriages have no biblical support. It is sexual perversion and indicates a serious moral crisis and sexual disorientation. But does this provide a basis for isolation, neglect and arrogance? I am not sure that if Christ were to encounter homosexuals in his earthly ministry he would have treated them differently than he did the prostitutes and sinners who were victims of illicit sex. I remember that a few years ago when the Anglican Church in England elected a gay priest into a top position, an Anglican priest in Nigeria declared on the international media that homosexuals are under the influence of demons. Demonic activity is not ruled out from illicit sexual behaviors. But such declarations make fellowship difficult and shut the door for counseling.
The principle of Love
When fellowship is concerned, the principle that should guide our behavior is love, not doctrine. The Pharisees and Scribes were dominated by doctrinal rightness, thus they practiced segregation, became arrogant and judgmental. They regarded sinners without hope and became religious snobs. Jesus was just as ignorant as John the Baptist in their judgmental eyes. While John was spiritually sick as the demoniac, Jesus was ethically sick as the drunkards, prostitutes and sinners. The Pharisees thought they were sincerely serving God and preserving the identity of the true faith but what did Christ tell them? They are like spoiled children. Do we sometimes act like spoiled children when we become too critical and exclusivist in dealing with members of other denominations or churches? What about unbelievers and people of other religions? When I was growing up, I was always forbidden from mixing with the kids in the neighbourhood. I was told that bad company corrupts good character. This is not just clever counsel from good parents. It is Scripture(1Cor.15:33). Similarly when I became born-again I was told that I had nothing in common with unbelievers. Again, my good disciplers were referring to God's counsel. In Cameroon while serving as a lay Church planter, I was warned by senior pastors to avoid mixing with members of other denominations with faulty theologies. My church leaders were divided over the ecumenical movement. For some, it aided the growth of the church, for others it destroyed the Church. All these counsel is vital to Christian growth, but there is a sense in which passages that restrict fellowship could be misinterpreted and exaggerated. I will discuss these more extensively under cultural hindrances to interpersonal and interdenominational dialogue. Until the consummation of history, there will always be doctrinal and ethical weaknesses in the Church. I think love enables us to be friendly but frank. Christ is the Judge!
The Cultural factor
Culture influences human relationships and affect fellowship in the Church. Relationships are easy in close-nit homogeneous churches but not too easy in heterogeneous churches. Christians often have a tough time getting across cultural boundaries that limit social interaction. Cultural integration is a process with many twists and patience is very important in accomplishing good results. The Pharisees and Scribes found it hard to relate with the tax, collectors and sinners. This was not just because they were spiritually different. They were also culturally different. These sinners had a completely different way of life. They dressed differently, went to different places and so on. Morally, they were worthless people, the refuse of society. Were they created evil? By no means. Their culture was sinful and from this evil social order, they inherited evil patterns of life. The tax collectors served Rome, the enemy of Israel and undoubtedly practiced extortion. They were rightly regarded as traitors and extortionists. On the other hand, the Pharisees belonged to the cleaner side of society. They were the holy ones set apart to live a holy life based on the law to usher in the kingdom of God. The sinners were lawless. There was a dividing line in between.
How did Christ handle these cultural differences? He chose to build relationships with the clean and the trash. He neither withdrew from the self-imposed righteous Pharisees nor the sin-sick prostitutes and tax collectors. His interaction with these people was limited to loving fellowship, not compromise. He loved the Pharisees but hated their pride. He dinned with the sinners but never participated in their evil deeds although he was temped from time to time. This is not easy but God requires it and there is grace to do it. If love is the first principle that should control fellowship and dialogue in intercultural settings, then cultural tolerance and sanctity in moral issues are the other important principles.
Sometime ago in Cameroon, a church was being inaugurated in the capital city. The leaders of this new church had invited leaders of other denominations who came in Christian love. During the fellowship, cultural differences began to surface. When one of the host church leaders pumped champagne, fellowship was over. Some of the invitees quit the occasion. Did the quitters lack love for their brothers on the other side? May be not. Patience was clearly lacking.
When culture change is necessary
Culture change is necessary when the practice violates biblical ethical norms. These demands careful study of the group's culture and the bible cultures, so that cultural forms provided in Scriptures are not mistaken for ethical principles. Forms may change from culture to culture but moral principles are supra-cultural. That some cultural forms and principles could be evil should not be a hindrance to fellowship. The goal of fellowship is love. Love opens up the other person’s heart to see the flaws of his culture. Adjustment is a choice as the Holy Spirit works in the life of the Christian. If the Pharisees got close to the sinners, they could see their sinfulness and make adjustments at the right time. Jesus did what the Pharisees failed to do and great was the result. Many gained entrance into the kingdom of God.
The Gospel demands and initiates cultural transformation. Change from evil culture must happen in the life of a genuine convert. It often takes time and experience, as the word is being received and digested.
Paul states categorically in Romans 12:2. “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is- his good, pleasing and perfect will.”
This imperative is non negotiable. Although the Gospel is supra cultural, conversion always has a cultural background. People are always converted from some sinful culture to a way of life that conforms to the will of God. So conversion is a reality check. When the light of Christ and His Gospel shines on the believer’s dark culture, truth happens. All the hidden subtle deceptions of his culture are exposed; “for it is light that makes everything visible. This is why it is said: “Wake up, O sleeper, rise from the dead, and Christ will shine on you”(Ephesians 5:14).(I will take on this as God permits)
Implications for social ministry
If we regard sinners with boundless hope and as people created in the image of God, we will identify with them in suffering. On the contrary, if we regard them with hopelessness, we will be more satisfied with Christians.
What are your opinions?
Man is a social being. By this, it is implied that humans have the natural tendency to associate together in community instead of solitude. However, sociality is both an impulse and a choice. For the Christian, it is also a duty and a delight influenced by some considerations. Jesus's encounter with the religious leaders and sinners in Israel offers certain lessons on social relationships for our time and settings. Also lessons on Christian fellowship and relationships with non-Christians could be drawn from this encounter.
The background
Jesus threw some of his sharpest shafts on the Pharisees and Law experts who were determined to frustrate his messianic mission. Their ambition was to discredit him and label him a charlatan not different from the false messiahs that came before him. The Pharisees had elected themselves the custodians of true religion. They had every sincere reason to preserve what they regarded as orthodox tradition. However, for Christ, sincerity was not an excuse for ignorance. Jesus uttered the words in Luke 7:34-35 to the theologians of his time. They were so devoted to doctrine and rules that they were loosing contact with the community. First, in one of his shortest parables (Luke 7:31-32), Jesus compared the Pharisees and the scribes to children. Not normal, sociable children but peevish and confused kids. He likens them to youngsters sitting in the city marketplace or playground. Normal children love to play with one another, but these ones were unmoved by anything. If kids don't play, they are sick. When a kid played a flute his peers were so fretful that they would not dance. Perhaps the song was too exciting for kids who wanted to be frank for a while. A smart one, presumably, got up and said, “well, friends, let us play funeral. Jack will be the minister. Joe will be the corpse. I will play the dirge and the rest of you will be the choir”. And again there was no response. Neither happiness nor sadness stirred the emotions of these children.
Jesus then turned to the Pharisees and the Law experts and boldly applied this parable. (Luke 7:33-35). They are like spoiled children. They neither associated themselves with John the Baptist nor with the Messiah. True wisdom has proved them wrong. I think there is is a lesson for the Church from this parable on fellowship, interdenominational dialogue and social ministry.
Why did the Pharisees reject both John and Jesus?
A simple answer which doesn't help is that they were simply spoiled. There was an underlying cause of their discontent. John the Baptist was not sociable enough and Jesus was too social to be a true prophet.
John the Baptist (Matt 3:1-12)
A few months before Jesus started his ministry, a man emerged from the desert. He was clad in camels’ hair and wore a leather belt on his waist. His food was locust and wild honey.
He had a stern message. He was not a respecter of persons and not a tactful preacher. He openly criticized the king for adultery and murder. His zeal wasn't chilled by the coldness of the prison cell. He declared that the axe was on the root of the tree ready to cut down fruitless trees. He preached hell and declared unrepentant religious leaders a brood of vipers and declined to baptize them. What a pastor! He refused to attend any party. His head ended in a plate in the first party he attended in the king’s court. He was rigorous in his way of life and message. The Pharisees looked at him, shrugged their shoulders and declared that if he were to be their pastor they will quit church; for a man who is so strict and unsociable is by no means a true prophet. If he were a prophet at all, they thought, he is nothing but a prophet of doom and death whose utterances were from a demon within him. His message was as sad as a dirge. They would not dance to such rubbish.
Jesus Christ
A few months later, Jesus appeared on the scene. His message and lifestyle were vastly different from John the Baptist's. He declared that he had come to heal and to give life. He was sociable, enough to be a toast master. He went to party with everyone including his enemies and bitter critics. He freely dinned and wined with the tax collectors, prostitutes and sinners who were considered social outcasts. He promised that even a prostitute who truly repents would enter the kingdom of God. One woman of the gutter who retired from the sex business became one of his closest friends. The fruitless tree would be spared from destruction until grace is completely exhausted (Luke 13:6-9) His message was a sweet melody of hope for all. Yes, hope for all, not for a privileged few good folks. Alas! in spite of his compromise, the religious leaders still rejected him. If John the Baptist was not sociable, Jesus was too sociable to be a true prophet. Again, they quit church and declared him a glutton and drunkard.
In all of these, we realize that association with people in different denominations and community is a choice based on our own impression.
What determines the choices we make about Inter-denominational Dialogue ?
There are a number of factors:
What we think about our identity is the most influential. The church today is made up of conservatives and liberals sharply opposed to each other. Differences are primarily over doctrine, approach, liturgy, and ethical issues. Thus some denominations find it difficult to walk together with other denominations. The prophet Amos reminded Israel that two couldn't’t walk together unless there was agreement (Amos 3:3).
Major doctrinal differences that divide the church today are mainly in the area of the Trinity, soteriology, the sacraments, eschatology, the Holy Spirit, sanctification, and liturgy etc. Thus ecclesiastical identity is shaped by doctrine. While theological positions could be right or wrong, it seems that there could still be room for critical dialogue. One of the strengths of the ecumenical movement is that it emphasizes areas of unity rather than areas of division. I do not agree that we should sacrifice doctrine on the altar of fellowship; but we can focus on where we find agreement and enjoy fellowship. Although the Pharisees and Scribes were sharply opposed to Jesus, fellowship was possible. During such fellowships in the homes of Pharisees and tax collectors, God provided opportunities for Jesus to proclaim truth. However, Jesus went into the homes of these religious leaders and sinners not necessarily to discuss doctrine and the Gospel, but to fellowship with people whom he created in the image of His father. He did not worry about his identity at the moment of fellowship.
A particularly scandalous ethical issue that affects inter-denominational and interpersonal dialogue today is homosexuality. Conservative faithfuls are right in pointing that same- sex marriages have no biblical support. It is sexual perversion and indicates a serious moral crisis and sexual disorientation. But does this provide a basis for isolation, neglect and arrogance? I am not sure that if Christ were to encounter homosexuals in his earthly ministry he would have treated them differently than he did the prostitutes and sinners who were victims of illicit sex. I remember that a few years ago when the Anglican Church in England elected a gay priest into a top position, an Anglican priest in Nigeria declared on the international media that homosexuals are under the influence of demons. Demonic activity is not ruled out from illicit sexual behaviors. But such declarations make fellowship difficult and shut the door for counseling.
The principle of Love
When fellowship is concerned, the principle that should guide our behavior is love, not doctrine. The Pharisees and Scribes were dominated by doctrinal rightness, thus they practiced segregation, became arrogant and judgmental. They regarded sinners without hope and became religious snobs. Jesus was just as ignorant as John the Baptist in their judgmental eyes. While John was spiritually sick as the demoniac, Jesus was ethically sick as the drunkards, prostitutes and sinners. The Pharisees thought they were sincerely serving God and preserving the identity of the true faith but what did Christ tell them? They are like spoiled children. Do we sometimes act like spoiled children when we become too critical and exclusivist in dealing with members of other denominations or churches? What about unbelievers and people of other religions? When I was growing up, I was always forbidden from mixing with the kids in the neighbourhood. I was told that bad company corrupts good character. This is not just clever counsel from good parents. It is Scripture(1Cor.15:33). Similarly when I became born-again I was told that I had nothing in common with unbelievers. Again, my good disciplers were referring to God's counsel. In Cameroon while serving as a lay Church planter, I was warned by senior pastors to avoid mixing with members of other denominations with faulty theologies. My church leaders were divided over the ecumenical movement. For some, it aided the growth of the church, for others it destroyed the Church. All these counsel is vital to Christian growth, but there is a sense in which passages that restrict fellowship could be misinterpreted and exaggerated. I will discuss these more extensively under cultural hindrances to interpersonal and interdenominational dialogue. Until the consummation of history, there will always be doctrinal and ethical weaknesses in the Church. I think love enables us to be friendly but frank. Christ is the Judge!
The Cultural factor
Culture influences human relationships and affect fellowship in the Church. Relationships are easy in close-nit homogeneous churches but not too easy in heterogeneous churches. Christians often have a tough time getting across cultural boundaries that limit social interaction. Cultural integration is a process with many twists and patience is very important in accomplishing good results. The Pharisees and Scribes found it hard to relate with the tax, collectors and sinners. This was not just because they were spiritually different. They were also culturally different. These sinners had a completely different way of life. They dressed differently, went to different places and so on. Morally, they were worthless people, the refuse of society. Were they created evil? By no means. Their culture was sinful and from this evil social order, they inherited evil patterns of life. The tax collectors served Rome, the enemy of Israel and undoubtedly practiced extortion. They were rightly regarded as traitors and extortionists. On the other hand, the Pharisees belonged to the cleaner side of society. They were the holy ones set apart to live a holy life based on the law to usher in the kingdom of God. The sinners were lawless. There was a dividing line in between.
How did Christ handle these cultural differences? He chose to build relationships with the clean and the trash. He neither withdrew from the self-imposed righteous Pharisees nor the sin-sick prostitutes and tax collectors. His interaction with these people was limited to loving fellowship, not compromise. He loved the Pharisees but hated their pride. He dinned with the sinners but never participated in their evil deeds although he was temped from time to time. This is not easy but God requires it and there is grace to do it. If love is the first principle that should control fellowship and dialogue in intercultural settings, then cultural tolerance and sanctity in moral issues are the other important principles.
Sometime ago in Cameroon, a church was being inaugurated in the capital city. The leaders of this new church had invited leaders of other denominations who came in Christian love. During the fellowship, cultural differences began to surface. When one of the host church leaders pumped champagne, fellowship was over. Some of the invitees quit the occasion. Did the quitters lack love for their brothers on the other side? May be not. Patience was clearly lacking.
When culture change is necessary
Culture change is necessary when the practice violates biblical ethical norms. These demands careful study of the group's culture and the bible cultures, so that cultural forms provided in Scriptures are not mistaken for ethical principles. Forms may change from culture to culture but moral principles are supra-cultural. That some cultural forms and principles could be evil should not be a hindrance to fellowship. The goal of fellowship is love. Love opens up the other person’s heart to see the flaws of his culture. Adjustment is a choice as the Holy Spirit works in the life of the Christian. If the Pharisees got close to the sinners, they could see their sinfulness and make adjustments at the right time. Jesus did what the Pharisees failed to do and great was the result. Many gained entrance into the kingdom of God.
The Gospel demands and initiates cultural transformation. Change from evil culture must happen in the life of a genuine convert. It often takes time and experience, as the word is being received and digested.
Paul states categorically in Romans 12:2. “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is- his good, pleasing and perfect will.”
This imperative is non negotiable. Although the Gospel is supra cultural, conversion always has a cultural background. People are always converted from some sinful culture to a way of life that conforms to the will of God. So conversion is a reality check. When the light of Christ and His Gospel shines on the believer’s dark culture, truth happens. All the hidden subtle deceptions of his culture are exposed; “for it is light that makes everything visible. This is why it is said: “Wake up, O sleeper, rise from the dead, and Christ will shine on you”(Ephesians 5:14).(I will take on this as God permits)
Implications for social ministry
If we regard sinners with boundless hope and as people created in the image of God, we will identify with them in suffering. On the contrary, if we regard them with hopelessness, we will be more satisfied with Christians.
What are your opinions?
Monday, May 14, 2007
Reflections on Evangelical Ministry in Cameroon
If you read Philip Jenkins’ book The Next Christendom: The Coming of Global Christianity, you will certainly agree with him that Christianity is witnessing tremendous growth in what he calls the global “South – South America and Africa and some parts of Asia such as the Philippines. The facts are so compelling that this book has turn out to be one of the most important books I have read in two years. It is very easy to believe that God is preparing Africans to lead global Christianity. I say this with humility. If this is true, then it implies that African Church leaders must prepare for the task. For me, zeal, piety and knowledge are among the most important needs of the church at all times and places. I have attempted to examine some of the successes of African Christianity and areas where we need improvement as we proclaim the faith and build Christians for God's Kingdom in Africa.
The African Church and 'African Theology'
African Christians are interested in developing their own form of Christianity. There is discussion on how to Africanize Christianity and not just how to Christianize Africans.
More Africans are now seeking theological training than thirty years ago. Presumably, the reason for this is the indeginization of the African Church. Since the 70s, Africans have taken up leadership of the home church at various levels. They have been able to build an African Church on the good work of the missionaries whom we must always remember with gratitude. Also, the complex religious, social, political and economic crises which constantly assail our continent since independence has led to an increased quest for what God’s word is saying in those contexts. But several streams of liberal theologies continue to flow into the church and have dogged the steps of African theological development. By liberal, I mean theologies that are rooted mainly in human experience and traditional beliefs not tested on biblical truth. For example, the quest for African Christianity has created a Christo-pagan form of Christianity in various parts of Africa, promoted by the African Independent Churches Movement. However, God has remained faithful. He has always maintained a faithful remnant that holds back the waters of destruction so that His truth remains in tack no matter the strength of liberal winds. African theology must first of all be Christian. Not a mere African traditional religious frame trying to incorporate Christian beliefs in other to be relevant. ( I will write more on this issue subsequently).
I was privileged to study in the Byang Kato research library in Jos, E.C.W.A Theological Seminary in Nigeria. But before then, I had read three of his excellent works while preparing lecture notes for a course on African Christian Theology at the Evangelical Bible Institute in Bamenda, Cameroon. He held the line on historic biblical theology in the face of liberal views on salvation and biblical interpretation. But until recently, his voice was almost unheard in the loud voices of liberal theology that filled the evangelical air in Africa at the time. (Dr Byang Kato is now of blessed memory, but he fought a good fight).
African Worship is Utilitarian
We must rejoice that more Africans are embracing the Christian faith than possibly any other peoples in the world today. But it should trouble us that much of African Christianity although so wide, is rooted on shallow grounds. I am only being objective and realistic, not critical and condemnatory. Multitudes of African Christians who attend service on Sunday return home to appease the gods and the ancestral spirits for peace, prosperity, success and security. This divided loyalty is very common in Cameroon. I met many Christians in Nigeria who seemed to worship God more for material blessings than for Godself. I have the feeling that African worship stresses utility rather the glory of God. Both African traditional religions and the prosperity Gospel have contributed to this material-driven worship. We should continue to seek ways to straighten our Christian commitment. It is not yet time to celebrate success.
The Gospel we Preach
Interestingly, Africans seem more zealous for evangelism today than the Western world. From my experience, many people are willing to be approached with the Gospel in Cameroon than in the Netherlands. However acceptance does not replace the need for assessment and improvement. In spite of our success, have we made some mistakes in presenting the Gospel? Perhaps we have. For example, modern evangelism emphasize Christ as coming into the life of the convert and leaves out the convert’s requirement of coming into the life of Christ. So we tend to see Christ more in terms of what he can do for us and less in terms of what he requires us to do for him, for others and for ourselves in order to usher in his kingdom- the new spiritual status and social order he inaugurated. We have to re-examine our definition of biblical conversion and what it means to be a Christian. The latter appears to go beyond a mere decision for Christ by faith to involve a commitment to a way of life – the life of Christ. The evangelist must emphasize the radical demands of the Gospel. We must not soften the message and adopt cheap strategies to make it palatable. However we must also emphasize the heart of biblical conversion, salvation by grace through faith alone. From the biblical point of view, "total surrender to Christ" is hardly a pre-condition for salvation. It is the process of sanctification which is better addressed in discipleship than at conversion.
The doctrine of Sin
This brings to mind another issue confronting the evangelism enterprise in Cameroon as I have seen it, and perhaps this may be true of the most part of Africa – the privatization of sin. I have respect for our modern evangelists who labour so hard to bring people to faith in Christ, but we have convinced people that the only problem with man is his sin-sick soul. Most evangelicals hold that social evil is not big issue for the Church and that Christ comes to save only the soul from sin. However, the Bible indicates that salvation only begins with the soul and then moves on to gradually involve family and nation. God's ultimate redemptive goal is total welbeing for the redeemed. The rule of God begins fundamentally in the heart of the redeemed. The heart is the throne of God. But spiritual transformation must show itself in social transformation. That means the kingdom of God is both spiritual and social. Just like the prophets were concerned with the repentance of Israel as a nation, so should Christians be concerned with the transformation of the social order. Sin recides in super-personal structures, in institutions in the form of bad policies, corruption, nepotism. When our Gospel narrows down to personal sins, we are neglecting national sins and loosing the society which is also the realm of God's kingdom. Ironically evangelicals with a high Christology have embraced the King but neglected the full dimension of His Kingdom.
Generally, the protestant Churches in Cameroon remain indifferent to corruption and social vices that reside in our institutions. Usually, most protestant preachers rush over these vices in a sermon that was never intended to address such issues. Are we timid or just trying to be fundamentalist? Some denominations in Cameroon claim to be ‘apolitical’ – that means they stay off political issues, whereas other denominations come out with several official statements condemning corruption in the country, political decisions judged wrong by the church and addresses other social issues affecting the life of the nation. Healthy criticism is vital to the growth and development of a nation. I think there is need for protestant Churches in Cameroon to address genuine social concerns in a more serious way without overlapping church and state. We need contextual theologies that describe some approaches to these tasks. These theologies must stand on biblical revelation and address situations from God's point of view.
What do you think?
The African Church and 'African Theology'
African Christians are interested in developing their own form of Christianity. There is discussion on how to Africanize Christianity and not just how to Christianize Africans.
More Africans are now seeking theological training than thirty years ago. Presumably, the reason for this is the indeginization of the African Church. Since the 70s, Africans have taken up leadership of the home church at various levels. They have been able to build an African Church on the good work of the missionaries whom we must always remember with gratitude. Also, the complex religious, social, political and economic crises which constantly assail our continent since independence has led to an increased quest for what God’s word is saying in those contexts. But several streams of liberal theologies continue to flow into the church and have dogged the steps of African theological development. By liberal, I mean theologies that are rooted mainly in human experience and traditional beliefs not tested on biblical truth. For example, the quest for African Christianity has created a Christo-pagan form of Christianity in various parts of Africa, promoted by the African Independent Churches Movement. However, God has remained faithful. He has always maintained a faithful remnant that holds back the waters of destruction so that His truth remains in tack no matter the strength of liberal winds. African theology must first of all be Christian. Not a mere African traditional religious frame trying to incorporate Christian beliefs in other to be relevant. ( I will write more on this issue subsequently).
I was privileged to study in the Byang Kato research library in Jos, E.C.W.A Theological Seminary in Nigeria. But before then, I had read three of his excellent works while preparing lecture notes for a course on African Christian Theology at the Evangelical Bible Institute in Bamenda, Cameroon. He held the line on historic biblical theology in the face of liberal views on salvation and biblical interpretation. But until recently, his voice was almost unheard in the loud voices of liberal theology that filled the evangelical air in Africa at the time. (Dr Byang Kato is now of blessed memory, but he fought a good fight).
African Worship is Utilitarian
We must rejoice that more Africans are embracing the Christian faith than possibly any other peoples in the world today. But it should trouble us that much of African Christianity although so wide, is rooted on shallow grounds. I am only being objective and realistic, not critical and condemnatory. Multitudes of African Christians who attend service on Sunday return home to appease the gods and the ancestral spirits for peace, prosperity, success and security. This divided loyalty is very common in Cameroon. I met many Christians in Nigeria who seemed to worship God more for material blessings than for Godself. I have the feeling that African worship stresses utility rather the glory of God. Both African traditional religions and the prosperity Gospel have contributed to this material-driven worship. We should continue to seek ways to straighten our Christian commitment. It is not yet time to celebrate success.
The Gospel we Preach
Interestingly, Africans seem more zealous for evangelism today than the Western world. From my experience, many people are willing to be approached with the Gospel in Cameroon than in the Netherlands. However acceptance does not replace the need for assessment and improvement. In spite of our success, have we made some mistakes in presenting the Gospel? Perhaps we have. For example, modern evangelism emphasize Christ as coming into the life of the convert and leaves out the convert’s requirement of coming into the life of Christ. So we tend to see Christ more in terms of what he can do for us and less in terms of what he requires us to do for him, for others and for ourselves in order to usher in his kingdom- the new spiritual status and social order he inaugurated. We have to re-examine our definition of biblical conversion and what it means to be a Christian. The latter appears to go beyond a mere decision for Christ by faith to involve a commitment to a way of life – the life of Christ. The evangelist must emphasize the radical demands of the Gospel. We must not soften the message and adopt cheap strategies to make it palatable. However we must also emphasize the heart of biblical conversion, salvation by grace through faith alone. From the biblical point of view, "total surrender to Christ" is hardly a pre-condition for salvation. It is the process of sanctification which is better addressed in discipleship than at conversion.
The doctrine of Sin
This brings to mind another issue confronting the evangelism enterprise in Cameroon as I have seen it, and perhaps this may be true of the most part of Africa – the privatization of sin. I have respect for our modern evangelists who labour so hard to bring people to faith in Christ, but we have convinced people that the only problem with man is his sin-sick soul. Most evangelicals hold that social evil is not big issue for the Church and that Christ comes to save only the soul from sin. However, the Bible indicates that salvation only begins with the soul and then moves on to gradually involve family and nation. God's ultimate redemptive goal is total welbeing for the redeemed. The rule of God begins fundamentally in the heart of the redeemed. The heart is the throne of God. But spiritual transformation must show itself in social transformation. That means the kingdom of God is both spiritual and social. Just like the prophets were concerned with the repentance of Israel as a nation, so should Christians be concerned with the transformation of the social order. Sin recides in super-personal structures, in institutions in the form of bad policies, corruption, nepotism. When our Gospel narrows down to personal sins, we are neglecting national sins and loosing the society which is also the realm of God's kingdom. Ironically evangelicals with a high Christology have embraced the King but neglected the full dimension of His Kingdom.
Generally, the protestant Churches in Cameroon remain indifferent to corruption and social vices that reside in our institutions. Usually, most protestant preachers rush over these vices in a sermon that was never intended to address such issues. Are we timid or just trying to be fundamentalist? Some denominations in Cameroon claim to be ‘apolitical’ – that means they stay off political issues, whereas other denominations come out with several official statements condemning corruption in the country, political decisions judged wrong by the church and addresses other social issues affecting the life of the nation. Healthy criticism is vital to the growth and development of a nation. I think there is need for protestant Churches in Cameroon to address genuine social concerns in a more serious way without overlapping church and state. We need contextual theologies that describe some approaches to these tasks. These theologies must stand on biblical revelation and address situations from God's point of view.
What do you think?
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