Community is the pattern for all of life in Africa.
Africans for centuries past have learned many things from nature and from the God of nature. Being people of reason and understanding, they came to know that there is a great Supreme Being who made all things. In every African language there is a name for God. And, deep within their consciousness was the knowledge of God, planted there by the Almighty himself. “For the truth about God is known to them instinctively; God has put this knowledge in their hearts. Since earliest times men have seen the earth and sky and all God made, and have known of his existence and great eternal power” (Rom. 1:19–20, LB).
But not only have Africans, like all peoples, learned of the invisible God from nature. From this great teacher they have gained other very valuable knowledge. In their battle with the forces of nature and the wild beasts of the forests, Africans learned the power of community.
Community is the way of life for Africans in general. It is founded on man’s need for each other and embodies a kindly awareness of others. This personal interest in others comes into sharp contrast with the Western principle of individualism. To an African unaccustomed to sophisticated city life, it is inconceivable that in some places a man can be stabbed to death on the street, and people hurry by as if they had not seen it—or that men and women can live together in apartment houses for years and never get to know each other. Such aloofness is completely foreign to the African nature and culture. Most Africans consider it a discourtesy, to say the least, to ignore the presence of other human beings, for people are important to Africans.
Community Conceived And Exemplified
Community is conceived by God. Family life became the first unit of community among mankind. Jesus, God’s Son, was born into a family. He grew up in a community. Later Jesus pronounced God’s plan for establishing the ideal community among men. He revealed that he had come, not only as Good Shepherd for his own nation, but for all people. In John 10:16 he said, “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.”
Jesus did bring into his fold his “other sheep,” the Gentile races, including you and me, including all of our brothers and sisters of Africa. In his prayer in John 17:20–21, Jesus included us also.
This is God’s concept of community: all one in him. How this unity would be made possible was later revealed when the Holy Spirit was poured out abundantly upon his disciples. In commissioning them Jesus promised, “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.”
Think of the immensity of God’s plan for people, for community as God conceived and ordained it: communities of God’s people, scattered throughout the world to be light, hope, relief (to the hungry and distressed), and salvation (from sin’s enslavement, and from the oppression of men). God has adequately equipped his church with his unlimited power, with manifold gifts of his grace, as it goes out upon its mission of redemption to the communities of men.
Community In Africa—A Challenge
Community as expressed in the local and in the international settings presents a challenge to the church. Understanding community on these levels can help the church.
Most African families in villages or cities could be considered communities in themselves. Community, to be progressive and wholesome, requires right and capable leadership. Whether he is a village chief, county superintendent, or head of state, the leader of his community stamps his character upon the community in general. Whether a community is corrupt or viable, creative, and attractive, depends to a large extent upon its leaders.
Should not the church be expected to provide the kind of dedicated leadership that will make our communities Christ-conscious? Think of the greed, pretense, and selfishness in our world today. If leaders of church and state are really Spirit-controlled men and women, would such shameful conditions be so prevalent among us? Are leaders fully dedicated to God’s service, bold to speak out against sin and wickedness among high and low alike? Great learning can be an asset to church leaders, but their lives must match what they preach.
Christ, our great Leader, has promised, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). How can “good churchmen” amass great wealth and live in luxury while their fellow men lack better opportunities, better jobs, and better pay? Is this selfishness and hypocrisy lifting up Christ? The church must speak out and show these leaders, as well as their people, the way to follow. Thus Christ will raise our communities to new levels of righteousness.
Community is expressed in almost every African family. Here, schooling and Christian training for many children are provided by foster homes, where parents rear and educate all the children together as their own, in family prayers teaching them to know and love the Lord, and bringing them up in an atmosphere of love and care. From such homes in many African countries have gone out hundreds of well-educated and trained young men and women who are making valuable contributions to their people.
This custom of taking needy relatives, the aged, and children into our homes is difficult for non-Africans to understand, especially when it is practiced by many living under strained circumstances. In the average European or American home, the family circle closes around the immediate family of parents and their own children. But this just cannot be in Africa where needs are so great. How can Christians, sharing the blessings of Christ’s sacrifice for them, close their hearts to the needs of their people, especially the children and the aged and the sick? Jesus commanded, “Freely ye have received, freely give” (Matt. 10:8). Our Lord is still in the business of multiplying loaves and fishes.
The Church And Family Problems
Upon whose shoulder does the leadership for these family communities fall? The father provides (many times assisted by his wife), and protects the family. But, unfortunately, far too many African husbands and fathers leave spiritual leadership to the wives and mothers. This causes serious weaknesses in families, the nursery-beds of nations. Children feel subsconsciously that Christianity cannot be that important if a father takes only casual interest or none at all. Nothing in the family leaves a more lasting impression upon the young than the father’s leading in family devotions.
The African church must help husbands and fathers to take their rightful places as spiritual leaders in their homes. Too few churches hold Bible study classes for men, where, among other things, they can find out what God requires of them as husbands and fathers to their families. How about pastoral visits? What a blessing to the family when the pastor of their church can join them now and then for family prayers.
More of our youth should be coming forward to commit themselves for full-time service for Christ through the church. Perhaps they are disillusioned and driven into enemy camps by the indifference and careless living of their fathers and pastors. The standard of righteousness God has set in his Word is for all his people—Africans not exempted. Many pastors and fathers need to take seriously the apostle Paul’s injunction, “Don’t drink too much wine, for many evils lie along that path; be filled instead with the Holy Spirit, and controlled by him” (Eph. 5:18, LB).
Community In The Traditional Setting
Many changes have taken place in traditional village life. However, this type of community still exists in many parts of Africa today. The spirit of unity and sharing is evident in almost every aspect of village life. Children grow up conscious of being almost as much a part of the “quarter” in which they live as of their immediate families. There are fishing parties; there are bush-cutting or tree-felling spells of teamwork for men. The sowing or “scratching” and the harvesting of rice is never too burdensome when carried out by active groups of workers who know that at the end of their task a feast will be ready for them. Even in the event of death, sorrow loses some of its crushing power as the community shares it. For unlike people in more sophisticated communities who increase the expenses of the bereaved, every villager who comes to sympathize will bring a little money or food. When a villager says to one who has lost a loved one, “Epella, ho!” (“Stop crying, yah!”), the response is always, “And you, too, stop crying, yah!”—implying that the sorrow is shared.
But life also has its harsher side in the village community. Fear of the unknown, of evil spirits, of sickness, troubles many lives. Sacrifices called for by the witch doctor—even blood sacrifices—cannot bring peace. In times of sickness the witch doctor, who also serves as the religious leader, must give some reason for the trouble. Very often his verdict lays blame on the innocent, for he himself lives in ignorance and superstition.
In urban areas there are tribal communities—village people who have come to the city to find better jobs. Many of these people live in unhealthy and crowded slum districts and turn to drink or drugs (as a means of escape) or to crime. Even though many governments are carrying out reconstruction projects for them, better housing does not necessarily change people who have been so long depressed. They need release from inner captivity to sin and destructive habits.
Conscious of a need for God, small bands of Christians in these tribal communities have planted churches—and made great sacrifices in doing so. Their leaders manifest much fervency of spirit, but inadequate understanding of “the holy Scriptures, which are able to make … wise unto salvation.”
These traditional communities cry out for help. The church of Christ in Africa must send out into these needy communities well-prepared and dedicated leaders. Is it right for Africans to expect overseas Christians to come and minister to people in places Africans themselves are too proud to enter?
The challenge of the needs in communities is great indeed. To do effective service here the leader must have a good understanding of the people among whom he will serve—the realities of their culture, and the things they value and believe. He also must understand their language so that, aided by his love for them, he can win their confidence and work with them to find solutions to their problems. Respectfulness and honesty will help win cooperation for church and civic activities.
The following examples of the church’s outreach to meet community needs may be helpful. When a foreign aid expert failed to get some Liberian village farmers to try growing swamp rice, a group of evangelists mastered the new method and taught it to the villagers.
Radio ELWA of Liberia, through one of its men, is helping to provide Bible instruction and pastoral training to many pastors and evangelists at church conferences in the interior. He is able to teach and counsel with Christian leaders at their request and in their own situations. Christian leaders from various denominations carry out a very powerful ministry to the prisoners in Liberia. Many lives have been transformed.
Church leaders must be people whose confidence in God is unshakable, and whose love for people is genuine to the point of sacrifice. Through such love and devotion, God pours out his power to deliver, heal, transform, and prosper all who turn to him in trust. The voice of God still calls today, “Whom shall I send, and who will go for us?” and the response remains, “Here am I, send me.”
Community On The International Setting
As more and more African countries gained political independence in the 1960s and barriers of colonialism were torn down, intercourse among sister states became more common. A new day dawned for Africa. The cultural revolution that has swept over the continent in the last decade has turned the tide of African thought and attitude toward a deeper appreciation of its own identity. New light broke upon those who had previously preferred the European and American way of life to their own. The gospel reveals to them, education assures them, and experience proves to them that Africans are in no way inferior to any other people, nor is their culture inferior to that of others. The apostle Peter sums up this valuable truth: “I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34–35).
This widespread emphasis on our culture, coupled with the ongoing striving of country after country for liberation, self-determination, and independence, has drawn the peoples of Africa together as never before. For many years they have struggled with the inequities they have experienced in their economic dealings with developed countries. The challenge of their problem drove African leaders to the conclusion that they must band themselves together and cooperate for their mutual benefit. It is our hope that success will crown every effort to bring about satisfactory understanding among associated states, and a sound basis for harmony and peace in future relationships.
In 1965, the Organization of African Unity was born as a result of the untiring efforts of African leaders who realized that united, the nations of Africa could find common solutions to their common problems, settle differences peacefully around the conference table, learn from each other, cooperate with each other in endeavors for their mutual benefit, and speak with one voice in demanding justice and freedom for all the people of Africa. Through this great organization, Africa has become one vast continental community. Good success has resulted from the OAU’s mediatory efforts among some member states. It seems likely, however, that some have used this organization to further their own purposes rather than for the good of the entire continent. But OAU binds all independent nations of Africa by ties of mutual concern, purpose, and effort.
From newspaper, radio, and TV coverage, all of Africa keeps abreast of events in every area, especially in Zimbabwe Rhodesia, South Africa, and Namibia. And not only are fellow Africans aware of the almost unbearable injustices and cruelties their brothers in these countries are suffering. They identify themselves with their fellows in every form of oppression and indignity heaped upon them. Despite language and cultural differences, the peoples of this continental community are one in anguish of soul over the humiliations black men and women are forced to endure. They are one in an unshakable determination to struggle together until victory is won.
The Christian community of Africa is also deeply grieved over the desperate plight of our brothers in areas of oppression on the continent. But what good to them is grief without action—action that is not passion-controlled but Spirit-controlled? The people of God can always find direction for action in his Word.
In 1 Samuel 17:47 we read: “And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord’s.” In Zechariah 4:6–7 we read: “Not by might, nor by power, but by my Spirit, saith the Lord of hosts. Who art thou, O great mountain?”
First then, the church in Africa must acknowledge the omnipotence of our God. What is the might of white minorities in Zimbabwe Rhodesia and South Africa, impregnable as their position may seem, compared to the resistless power of the Lord God Almighty? Shall not he who enabled country after country in Africa to gain independence in spite of suffering, deliver these last also? Our Lord Jesus has promised that the gates of hell would not be able to prevail against his church.
This means warfare against Satan’s strongholds in our lands—oppression of our people—the underprivileged, the unfortunate; selfishness and greed that uses the strength and sweat of others without regard for the improvement of their living conditions; advantage taken of our immature young girls by men of influence and power. These are the forces of evil in our own nations which the church of God must recognize and strive against as it attempts to wage effective warfare against evils perpetrated upon our people in other lands.
For this warfare, God has given his church adequate weapons. One of the mightiest is prayer. The guidance God gives can be found in 1 Timothy 2:1 (LB): “Here are my directions: pray much for others; plead for God’s mercy upon them, give thanks for all he is going to do.”
G. Douglas Young is founder and president of the Institute of Holy Land Studies in Jerusalem. He has lived there since 1963.
