Why We Preach: Preaching in the African Context
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This book is the first of two volumes on Preaching in the African Context. For both seasoned preachers and beginners, including students in seminaries, Bible colleges, and universities, this first volume explores why we preach and the principles of contextual preaching in Africa. Nhiwatiwa demonstrates that contextual preaching serves as the most appropriate way of communicating the gospel in Africa—it can connect with and engage the minds of people in effective ways. Read these volumes to see why preaching is an urgent aspect of ministry that can open new horizons and give fresh outlook for the future.
Eben Kanukayi Nhiwatiwa
Bishop Eben Kanukayi Nhiwatiwa was one of the pioneering professors at the newly-established Africa University in the Faculty of Theology where he lectured in Pastoral Theology. Nhiwatiwa was elected Bishop of the church in August 2004. He is the Episcopal leader of two Annual Conferences, the Zimbabwe East and West. His leadership is based on a theology of the ministry of presence: being with the people to make them disciples of Jesus Christ who are making a difference in the world. Eben and Greater Taremeredzwa Munesi were married on June 2, 1979. They have one daughter, Nyasha.
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Why We Preach - Eben Kanukayi Nhiwatiwa
Why We Preach: Preaching in the African Context
Copyright © 2012 Discipleship Resources International. All rights reserved.
No part of this book may be reproduced in any manner whatsoever without written permission of the publisher except in brief quotations embodied in critical articles or reviews. For information, write Discipleship Resources International, 1908 Grand Avenue, Nashville, TN 37212.
Discipleship Resources International™ and design logos are trademarks owned by Discipleship Ministries® of The United Methodist Church. All rights reserved.
Unless otherwise noted, all scripture quotations are from the Revised Standard Version of the Bible, copyright © 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Scripture quotations marked NRSV are from the New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of Churches of Christ in the United States of America. Used by permission. All rights reserved.
Cover and interior design: Karin Wizer
Cover photo: © Ultrashock | Dreamstime.com
Typesetting: PerfecType, Nashville, TN
ISBN 978-0-88177-612-6
Contents
Preface
Acknowledgments
Notes
Bibliography
Preface
This book is one of two volumes on Preaching in the African Context . In this first volume, I explore Why We Preach and the principles of contextual preaching in Africa. In this second volume, I explore How We Preach and explore the practice of contextual preaching in Africa. The two volumes go hand in hand; principles need the practice to become a part of us, and our practice needs the principles to have integrity in our cultural context. The two volumes together are intended to address the dearth of literature on preaching from an African point of view that I saw while on the Faculty of Theology at Africa University. There is compelling need in theological education to teach and study all disciplines contextually. Contextual preaching entails a recognition and use of the modes of communication that are prevalent in African culture. I sensed the need for a preaching text that pulls together information from existing literature and texts for the African preacher. Discussions with students from all corners of Africa helped me contextualize preaching. It is presumptuous to claim to write a book on preaching that does justice to the divergent experiences in Africa. But shared experiences can be adapted and applied to particular contexts.
Contextual preaching serves as the most appropriate way of communicating the gospel in Africa—it can connect with and engage the minds of people in effective ways. It is incumbent upon African theologians to preach the gospel in ways that recognize African cultural modes of communication. African preachers are not oblivious to the need for cultural sensitivity. The use of vernacular languages in African churches is in itself a milestone in the process of contextualization.
Congregational responses with ululating or songs accompanied by drums, rattles, and dancing are positive signs of a people worshipping in context. What preachers still lack is intentionality towards contextual preaching. This observation is further affirmed through experiences I have as I itinerate as the resident Bishop of the Zimbabwe Episcopal Area. This book will be helpful in encouraging pastors and lay preachers to be more sensitive to African cultural nuances.
Finally, this book is for both seasoned preachers and beginners, including students in seminaries, Bible colleges, and universities. Preaching is an urgent aspect of ministry that can open new horizons and give fresh outlook for the future. Christian preaching is sustained by the belief in the Resurrection of Jesus Christ.
Acknowledgements
First and foremost, I wish to thank Africa University for according me sabbatical leave for study. Further, a special word of appreciation goes to Professors Edward P. Wimberly and Anne Streaty Wimberly for facilitating my family’s one-month stay at the Interdenominational Theological Center, Atlanta, Georgia, USA, and for arranging for me to use the Clark Atlanta University Library. To all preachers whose sermons found their way into this study, I say thank you. In addition, a word of thanks goes to Mrs. Redempter Gambinga, the typist who fed my longhand manuscript into the computer at the Ocasia Typing Services in Mutare, for her patience and diligence. More expressions of thanks go to Mrs. Patience Gwaradzimba, my secretary in the Bishop’s office, for sorting out material of the book for rewriting as required by the editor.
My wife, Greater Tarememredzwa, and daughter Nyasha left me undisturbed for long hours while I worked on the book. I thank them for their patience and encouragement. To all present and former students in my homiletics class, I am grateful for the discussions and divergent views we shared whose fruits have found their way into this book. In addition I thank and dedicate this book to my first professor of homiletics, the late Reverend Dr. Maurice Culver and to my late pastor at Old Mutare Mission, the Reverend David Mudzengerere, who encouraged me to join the ordained ministry. Reverend Mudzengerere urged me: "Nhiwatiwa, kana uchiparidza usazotamba nevanhu, translated literally,
Nhiwatiwa, when you preach don’t ever play with people."
Additionally, allow me to thank a team of co-workers who later became involved in this book as if by divine providence. Reverend Steve Bryant and Mrs. Kara Lassen Oliver of the United Methodist General Board of Discipleship work with Central Conferences in Africa to produce devotional and theological education material for the church and seminaries. It was during such processes and discussion that Steve came to know of my manuscript and became interested. With instant insight, Kara suggested that the manuscript could be divided into two books: the first part focusing on the theory of preaching and the second on the practical side of it. Without their support this work would still be in the shape of a manuscript. To the General Board of Discipleship, I say thank you for seeing something in these books worth publishing under your auspices.
Finally, to Kathleen Stephens, my editor for the books, for putting a refining touch to the manuscript and thereby shaping the material into readable books, I say thank you. It is indeed my hope to always take preaching seriously, as Reverend Mudzengerere urged me. May this book inspire more preachers in their proclamation of the gospel.
E. K. N.
Chapter 1
Contextual Preaching in Africa
Adiscussion of preaching and African culture cannot be fully appreciated outside the context of the larger question of Jesus Christ and culture. In his book Christ and Culture , H. Richard Niebuhr analyzed the perennial question, how does Christ relate to culture? Niebuhr identified a number of answers to the question. Some see Christ as one who belongs to culture, or a Christ who is against culture. Others view Christ as the transformer of culture. Faced with this intricate problem, Niebuhr concluded, The problem of Christ and culture can and must come to an end only in a realm beyond all study in the free decisions of individual believers and responsible communities.
¹
The way individuals and communities relate to Christ culturally is a matter of free choice rather than an act of arbitrary decision making. Contextualizing preaching in Africa can be done by individuals who are mature in faith within responsible communities of believers.
Unfortunately, most African missionaries in the early twentieth century adopted the position that Christ was against culture. For example, in the Methodist Episcopal Church in Zimbabwe, missionaries urged Africans to plant lemon and orange trees so that the fruit would take the place of mahewu (sweet beer).² Anyone aware of the nutritious value of mahewu would not have substituted anything for that drink. Those who grew up drinking mahewu lament that the practice of brewing this drink is dying. But missionaries decided that for the sake of the gospel the only way of subduing a craving for beer among the Shona people was to make them grow lemon and orange trees. This is an example of the misguided understanding of Christ and culture that has been etched on the minds of Christians in Africa.
There were, however, a few missionaries of exceptional insight who were able to proclaim the gospel in the African context. Charles A. Kent, a missionary working in Zimbabwe in 1913 under the Methodist Episcopal Church, observed some anomalies in the way his colleagues regarded African culture. He said:
Preaching through an interpreter is alien to the thought of the native as astronomy to kindergartners. We denounce what we see bad in his life but are neither ready to utilize what is good in his religion or to get on common ground to lead him out into the new and better way of Christianity. We must know his customs, beliefs, superstitions, speak his language and think what he thinks. We must do this sympathetically.³
The history of the church in Africa is replete with stories of missionaries who understood that the gospel must be preached in a way that is relevant to a given culture. Thus, the call for contextualization is not new and has never been the province of the African people alone.
It was, however, the African people themselves who were able to define and delineate the parameters of their culture as it pertains to the Christian faith. Africans strongly felt the impact of the interface of culture and the gospel. It was therefore incumbent upon them then, as it is today, to take the lead in determining what to shed and what to carry into the Christian faith. Thus, we hear the worship and music committee of the Methodist Episcopal Church reporting to the 1956 Rhodesia Annual Conference: We recommend our Shona-speaking preachers to preach in Shona throughout the service.
⁴ It appears that there were Shona preachers who mixed Shona and English in their sermons. This practice, awkward as it is, occasionally is used today in some congregations, especially when the preacher wants to emphasize a point. Expression in one’s own language is essential for one to be grounded in a given culture.
More emphasis on acculturation came when the worship committee urged the 1964