Witnessing to the People of Other Faiths in Africa
By Romaric Didacien Dongobada PhD, full time lecturer at FIBAT and part time at FATEB in Bangui (CAR)
Email: dongobadar@yahoo.fr
Introduction
God’s intention throughout history beginning with Abrahams call, through the patriarchs, Israel and the Church is that his children bear witness to him. This testimony is based on the works of Almighty God since the creation, the fall, the plan of redemption announced immediately after the fall (Gen 3:15) and accomplished by Jesus as recounted in the Gospels, and the gathering of the redeemed into a new world (Rev 21).
With regard to witness in Africa, biblical data have shown that the continent is an integral part of salvation history. It was the arrival of Islam in the 7th century to the north of the continent that reversed the situation. Africa had to be re-evangelized after the Reformation by missionary societies from the West. For an appropriate approach to the witness of the Christian faith in Africa today, important elements deserve to be taken into account. The first thing to do is to identify the belief of those to whom we want to testify our faith. Afterwards we can look at the object, the content, the methods and the objective of our testimony.
- IDENTIFICATION OF OTHER FAITHS IN AFRICA
The majority of the people constituting the other faiths in Africa are the traditional religions that are based on animism, Islam and sectarian groups.[1]
- Animism
African religions in general before the arrival of Christianity is animism. It is characterized by the fundamental belief in the souls and spirits of the deceased.[2] The tendency is the belief in a supreme being, who “created the earth and men, he gave them all things, plants and animals. He dwells in heaven, a distant deity who is not very interested in human efforts, but remains the master of their destiny and their lives… offerings are made to him against the disease ».[3]
- Islam
Regarding faith among Muslims, Azumah notes that : « Islamic teaching implies that salvation is achieved by faith through works. To be a Muslim, one must believe in God, angels, Scriptures, prophets, the last day. One must also observe the following duties or works: witness, prayer, fasting, almsgiving, piligrimage (and jihad)”.[4]
- Sectarian Groups
Another danger which threatens the witness of the Christian faith in Africa is of religious groups qualified as sects. From Martin’s definitions, we retain that a sect is “a group of people gathered around a particular person or the misinterpretation that this person makes of the Bible”.[5] These religious groups are characterized by a significant theological deviation and consequently advocate salvation outside of biblical revelation. This insight allows African Christians to be hardened to witness their faith to people of other faiths.
- IMPORTANT ELEMENTS FOR CHRISTIAN WITNESS IN AFRICA
- The object to be witnessed
The object to be witnessed is YHWH, the almighty God creator of the whole universe and full of love. He is omnipresent, omniscient, omnipotent and eternal. He became incarnate in Jesus (John 1:14).
- The Content of the Testimony
The content of the message is centered on the life and work of Jesus Christ (1 Corinthians 15:1-4, the Gospels). He is the way to eternal life (John 14:6). This message should be conveyed in an appropriate manner.
- Methods of Testimony
The methods to be used to witness to our faith for the African context, following Jesus and the apostles, are indeed in word and deed.
Testimony in Word
For witness in words, I think it would be better to take as a starting point the intersection point between biblical faith and other faiths. Indeed, the worldview in most African beliefs has some points of similarity with the biblical worldview. For this reason, the commonalities can constitute opportunities that African Christians or expatriates can build on and bear witness to Christ. Many theologians agree that in such cases, Christians use Paul Hiebert’s critical contextualization.[6]
Testimony in Action
This is the example of the Christians of the 1st century Church, composed mainly of non-professional preachers who were able to impact their environment (Act). For this, the commitment of the Christian to the cause of Christ is required. Through the analogy o light and salt, Jesus makes all those who follow him aware of their responsibility (Matthew 5:13-14). Like light, Christians must shine for Christ in the world, and like salt Christians must give the thirst of Jesus to the lost world.
- The Purpose of the Testimony
The purpose of witnessing according to Jesus’ recommendation in Matthew 28:19-20 is discipleship. This is materialized by baptism and the teaching of the disciples. It would be better to make African Christians understand that one of the objectives of Jesus in the incarnation is to leave a model for every Christian to follow. Conversion and baptism are only the beginning of the process.
Conclusion
Here we are at the end of our work on the witness of the Christian faith among the followers of other religions in Africa. Christian witness is not done in a vacuum, for this reason Christians must identify religious groups and their beliefs for an appropriate work. To do this, the message must be about God revealed by the person and work of Jesus Christ. Witness must be both in word and deed, with the aim of making disciples of all those who believe in the witness given by the Church in Africa. The African Christian should remember the gift of the Holy Spirit was given to bear witness to Jesus (Act 1 :8).
Reference list
Wright, C. 2012. La mission de Dieu. Fil conducteur du récit biblique. Charols: EXCELSIS.
Zokoue, Isaac. 1996. « The Crisis of Maturity in Africa », Evangelical Review of Theology n° 20/4.
Käser, Lothar 2010. Animisme. Cléon d’Andran : Excelsis.
Vergiat. A. M. Vergiat 1981. Les rites secrets des primitifs de l’Oubangui. Paris : Harmattan, 1981.
Azumah, John. 2008. My Neighbour’s Faith: Islam Explained for African Christians. Hippo Books.
Martin, Walter 1989. Le monde des sectes. Miami : Vida.
Wiher, Hannes 2012. “La Communication Transculturelle de l’Evangile.” In Bible et Mission. Vers Une Pratique Evangélique de La Mission, 167–79. Charols: Excelsis, 2012, 173.
Hiebert, Paul G. 1985. Anthropological Insights for Missionaries. Grand Rapids: Baker Book House. 1985, 188.
[1] Isaac Zokoue. 1996. « The Crisis of Maturity in Africa », Evangelical Review of Theology n° 20/4, p. 362.
[2] Lothar Käser, Animisme. 2010. Cléon d’Andran : Excelsis. p. 16.
[3] A. M. Vergiat, Les rites secrets des primitifs de l’Oubangui. 1981. Paris : Harmattan. p. 43.
[4] John Azumah, 2008. My Neighbour’s Faith: Islam Explained for African Christians. Hippo Books, p. 28.
[5] Walter Martin, Le monde des sectes. 1989. Miami : Vida, 1989, p. 3.
[6] Paul G. Hiebert, 1985. Anthropological Insights for Missionaries. Grand Rapids: Baker Book House. p, 188.