81

PREACHING CHRIST IN AFRICAN

CONTEXT1

BY

BABATUNDE ADEKUNLE OGUNLANA

1. INTRODUCTION

In recent times, there has been revival in the

discipline of preaching. Many theories of and approaches

to preaching have emerged. New books on preaching

have been published. Many preaching conferences have

been organized. Even many preaching journals and

resources have been produced. Despite all these, it is

evident that preaching has not produced remarkable

effect on the church. Preaching still appears to have had

little influence on the church. This demonstrates that a

lot are still needed to be done in the discipline of

preaching in order for it to fulfill its obligation to the

church.

1 This paper was first presented to Professor Marlene Ringgaard

Lorensen (Homilectics Course: Preaching as a Contextual, Yet

Liminal Practice), Church and Culture Programme, University of

Copenhagen in November 2014. It has also been presented at

Distinguished Scholars‘ Lecture of Baptist Theological Seminary,

Kaduna in March 2017.

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This unpleasant situation has motivated many

homiletic scholars to advance researches in the discipline

so that the effect and influence of preaching on the

church will be noticeable. Charles Campbell points out

that ‗the trouble with homiletics today is fundamentally

theological, including the lack of explicit theological

reflection about preaching and inadequacy of the

theology implicit in contemporary homiletics‘. Many

preachers today prioritize human context above theology

in preaching. Agreeing that preaching must be

anthropological, however theology must precede

anthropological aspect of preaching1. Marlene Lorensen

observes that what most preaching lack are model of

communication and theology of communication. In most

cases, the listeners are not considered by most preachers.

These preachers make the listeners inactive and non-

participants. Lorensen then advocates that preaching

must be a dialogical monologue. In preaching, the

listeners must be made co-authors2.

With these two observations, one can rightly

conclude that the preaching that will benefit the church

must be theological, anthropological and dialogical. How

can these elements be united in preaching? I think this

may be possible in biblical and contextualized preaching.

Thus, skills in exegesis and contextualization are

required for all preachers. In this presentation, I will

argue that preaching can be made biblical and

contextualized through exegesis and contextualization.

Through exegesis, the message of preaching can be

adequately led out of the Bible, and through

contextualization, the message of preaching can be

83

effectively weaved with contemporary context (African

context, in the case of African listeners).

2. PREACHING AND HERMENEUTICS

2.1 Preaching

The word ‗preach‘ is derived from the old French

peachier and the Latin praedico, both which means ‗to

proclaim‘, ‗to announce‘, or ‗to declare‘. These two

words are in turn the translation of the Greek verb

κηρύσσω kerusso,‗to proclaim‘ used in the New

Testament in the same sense. The noun κήρυξ kerux,

‗herald‘ is from the same stem (1Tim 2:7; 2Tim 1:11;

2Peter 2:5)3. Thus, preaching is undoubtedly connected

with the act of proclaiming, declaring or announcing a

message by a person to another person(s).

David Martyn Lloyd-Jones uses the word

‗communication‘ to convey his definition of preaching.

He defines preaching as ‗the act of communicating a

message‘4. The word ‗communication‘ generally is

connected with the exchange and flow of a message

from one person to another. Hence, the act of

communication involves a sender, a message, a

messenger and a listener. A sender is the originator of

the message, which he encodes in a context. A

messenger is the mediator through which the message is

decoded and transmitted to the listeners. A listener is the

recipient of the message, who is also involved in

deciphering the meaning of the message and then

relating it to his/her context.

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In preaching, God is the sender who has encoded

his message in the Scripture, which was written long

time ago, in the contexts different from today‗s. The

preacher who depends on the Scripture for his/her

message must have to first decode the message from the

biblical contexts before he/she can translate it into the

context of the listeners. A preacher thus serves as a

mediator between the biblical world and the

contemporary world.

David Buttrick describes preaching as mediation.

He says preaching implies an ‗in-betweeness‘. The

preachers speak God‘s message, which is encoded in the

biblical contexts to the listeners who live in another

context. Consequently, the preacher stands ‗in-between‘

performing, in speech, some sort of mediation5. He

stands ‗in-between‘ two worlds: the biblical world and

the contemporary world. The two worlds are not the

same. Stott points out that there is a cultural gap between

the biblical world in which God spoke and the

contemporary world in which the listeners live. The

preacher must, therefore, be faithful to the biblical

world6. He must frequently journey to the biblical world,

but not remain there, then always retrace his way back to

the contemporary world7. It is his duty to be sensitive to

the contemporary world. God who spoke to the biblical

world in their own languages and cultures intended his

word to be heard by all peoples in their contexts too8.

Thus, the preacher needs first to decode the message in

its ancient contexts, before translating it for the

contemporary world. In this process, he uses the

language that the listeners understand. He makes the

listeners absorb God‘s message meant for the biblical

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people9. When the listeners are absorbed into the

message, they participate together with the preacher to

decipher the meaning of the message for their context.

Marlene Lorensen describes preaching as

dialogical monologue. She defines dialogue as

‗interactive communication, that is, communication in

which both sides are participating and are influenced by

the words of the other‘10

. She agrees with the traditional

role of the preacher as the agent of preaching to translate

the meaning from the biblical contexts for the listeners.

But she argues further that the listeners should not be left

passive in deciphering meaning for their context. They

should be made participants in that process. They should

be regarded as participants in preaching11

. Gaarden and

Lorensen call the listeners co-authors of the preaching.

This is because they should be involved in relating the

meaning of God‘s message to their context. For this

reason, the preacher should make the words of the

preaching processed, contextualized and adjusted in the

listeners‘ thoughts. This would enable them to become

participants in the decipherment of the meaning of the

message. The preacher then becomes only a facilitator12

.

In summary, preaching is the act of, first, decoding

God‘s message from the Scripture, which was first given

to the biblical people in their contexts, and then making

the listeners participate in translating the meaning to

their context. This implies that preaching constitutes two

important things: message and form. The message must

be led out of the Bible, and the form must be that of the

listeners‘ context. For this reason, the best tool required

of a preacher to use in preaching is hermeneutics.

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2.2 Hermeneutics

Traditionally, the term ‗hermeneutics‘ means ‗that

science which delineates principles and methods for

interpreting an individual author‘s meaning‘13

. Bernard

Ramm defines it as ‗the science and art of biblical

interpretation‘. He says that it is science because it is

guided by rules within a system and that it is an art

because the application of the rules is by skill, and not by

mechanical imitation14

. Campbell explains the term as

‗the rules and principles for determining the sense of

written texts, or the rules and principles governing

exegesis‘. So, it has to do with the consensus rules of

interpretation of the biblical text15

. It is then very glaring

that for the Scripture to be interpreted there is need to

apply some principles or rules that will help a preacher

to be able to arrive at the original meaning of the Bible

statements. Hermeneutics is thus essential for biblical

interpretation.

Today, hermeneutics can be said to include both

exegesis and contextualization. The task of hermeneutics

must begin with exegesis, but must not stop there until

one does the contextualization of that meaning for the

church today. According to Grant Osborne,

hermeneutical enterprise has three levels namely,

exegesis (‗what it meant‘), devotional (‗what it means

for me‘) and sermonic (‗how to share with you what it

means to me). Two aspects are entailed in hermeneutics,

meaning and significance. Moreover, it is important

because it enables one to move from text to context.

Biblical interpretation, thus, entails a ‗spiral‘ from text to

context, from its original meaning to its significance for

the church today16

.

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2.2.1 Exegesis

The term ‗exegesis‘ is derived from the Greek

word exegeomai meaning ‗to lead out of‘, and when

applied to texts, it denotes ‗reading out of the

meaning‘17

. It ‗is a thorough, analytical study of a

biblical passage done so as to arrive at a useful

interpretation of the passage‘18

. It involves linguistic

analysis, literary analysis, theological analysis, historical

analysis, and textual analysis. It usually follows the

grammatico-historical method. This implies the

consideration of the historical, theological, literary and

linguistic contexts of the biblical text. In Andy Warren-

Rothlin word, it helps in reading biblical text ‗emically‘

that is, ‗studying texts within their own world‘19

.

2.2.2 Contextualization

The term ‗contextualization‘ first came into use in

1972 in a publication of the Theological Education Fund

(TEF) entitled Ministry in Context. In the publication,

theological educators of the TEF strived to avoid

imposing western culture on their students but instead to

make the gospel relevant to the various contexts, in

which they would minister. The word ‗contextualization‘

is a derivative of the word context which has its roots in

contextus (Latin) meaning ‗weaving together‘20

. It is

enabling God‘s message to become alive as it addresses

the vital issues of the contemporary world.

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3. THE MESSAGE OF PREACHING: JESUS

CHRIST

The message of preaching must be led out of the

Bible, which is the record of God‘s message to the Old

Testament Israelites and the New Testament church. God

spoke to them in their contexts. He made himself known

to them. This revelation in the Bible has become God‘s

message for the people today. The Bible reveals God‘s

person and activities. According to Edmund Clowney, it

does not speak of ‗a full history of Israel, but a history of

God‘s work of saving his chosen people. It is the story of

how God came down to be born of the Virgin Mary, to

live and die for us and to rise in triumph from the

tomb‘21

. Thus, the focus of the Bible is God himself. In

preaching, God must be proclaimed22

. When God

becomes the focus of preaching, this makes preaching

theological. Such preaching is, thus, linked to theology,

which in turn is based on the sound interpretation of the

Bible. The centre of Christian theology is Jesus Christ.

Thus, the centre of preaching should be Jesus Christ.

The whole of the Bible points to God. The Old

Testament presents Yahweh as its hero. Jesus Christ is

the central message of the New Testament. The New

Testament presents Christ as its hero. It speaks of

Christ‘s person and activities to the early church.

However, there is a connection between the central

messages of the Old Testament and that of the New

Testament. The Old Testament foreshadows the coming

of Jesus Christ, but, it does not present Jesus Christ

directly as its centre. The Old Testament prepares the

way for the coming of Jesus Christ.

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However, the New Testament confirms that Jesus

Christ is the central message of the Old Testament. Jesus

himself used the Old Testament scriptures to present

himself to Israel (Luke 4:18ff). He affirms that the Old

Testament ‗testifies about me‘ (John 5:39). He further

says that the whole of the Old Testament points to

himself (Luke 24:44). The New Testament tells of what

Christ did and continued to do. It also tells of Christ-

centered preaching. John the Baptist preaches Christ in

his ministry (John 1:29; 3:29). The apostles in Acts

preach Christ‘s life, death, resurrection and his second

coming (Acts 2:14-40; 3:12-26; 5:42; 9:22; 10:43;

13:27). Paul in his letters emphasizes the need to only

preach the Gospel, which the stories of Christ (Rom

1:15-17; 1 Cor 1:23).

All these demonstrate that the focus of preaching

in the contemporary world should be Jesus Christ.

Preaching must always point to Christ. Christ must be

preached by all means. The preachers must discuss

Christ systematically in their preaching. They must

emphasize his life, suffering, crucifixion, death,

resurrection, ascension and second coming. Clowney

argues that Christ must be presented both in what he says

and does to reveal himself and in what he says and does

to direct us in preaching23

. The focus of interpreting the

Scripture should be Christological. Christological

approach is the method of interpretation that focuses on

the eschatological Messiah. This is the method of

interpretation adopted by the New Testament writers and

their contemporary Jewish writers. For the New

Testament writers thier argument was that Jesus of

Nazareth is that eschatological Messiah mentioned in the

90

Old Testament. This approach makes Jesus Christ the

center of the Bible. Furthermore, it makes Christology

the foundation of theology. All other aspects of theology

should, therefore, be built on the person and work of

Christ. The preacher should interprete all texts with eye

glasses of Jesus Christ and theologize in relation to

Christ. They must preach Christ as the text presents

him24

.

Preaching Christ from the Scripture does not

suggest that the preachers should impose Christ on every

passage of the Scripture or find him mysteriously hidden

in every sentence of the Scripture. The preachers are not

to read Christ into the Scripture (eisegesis), rather they

should lead out God‘s message as it points to Christ.

4. THE FORM OF PREACHING: AFRICAN

WORLDVIEW

The message of preaching must be made relevant

to the listeners. Jesus Christ who is the message of

preaching must be made incarnated in the listeners‗

context. The message must be weaved with the listeners‘

context. This listeners‘ context then becomes the form of

expression of preaching. This makes preaching

contextualized. Contextualized preaching is the act of

weaving God‘s message given in the biblical contexts

with the listeners‘ context so that God‘s message

becomes alive in the contemporary world. It involves the

act of translating God‘s message from the biblical

contexts into contemporary context. In contextualized

preaching, God‘s message is first brought out from the

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Bible, and afterward, weaved with the contemporary

context.

The message of preaching, that is Jesus Christ,

must be weaved together with contemporary context.

The person and work of Jesus Christ must be expressed

in the contemporary language. The message of preaching

must reflect the culture, philosophy, worldview and

experience of the listeners. It must be in human context.

Campbell emphasizes that the message of preaching

must be made meaningful to the contemporary world by

relating it to the ‗general human experience‘25

. All these

then demonstrate that contextualized preaching is

anthropological.

In the process of relating the message to

contemporary context, the listeners should be made

participants. They should participate in translating the

message of Christ decoded in the Bible into their

situation. When they become participants in deciphering

the meaning of the message of Christ for their context,

they become the co-authors of preaching. Thus,

contextualized preaching is dialogical. Thus, evolvement

of the message from the Bible is solely the duty of the

preacher. But the weaving of the message into

contemporary context is done by both the preacher and

the listeners. This is made possible when the preacher

intentionally adopts the form that is familiar to the

listeners.

In summary, contextualized preaching is the act

of proclaiming the contextualized message of the Bible

dialogically. It is the message of the Bible plus the form,

expressed dialogically. The message of the Bible is

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Christ. For African listeners, the form is African context,

and the proclamation must be dialogical.

Preaching as anthropological can be expressed in

many forms (African proverbs, culture, worldview,

beliefs, practices, experiences and the like) depending on

the background of the listeners. Here I focus on the pre-

Christian worldview of Africa. Worldview is the

people‘s picture of the way things in sheer actuality are,

people‘s conception of nature, of self, of society26

.

Generally, it seeks to answer fundamental questions

about the place and relationship of man with the

universe. It is the way that people perceive their

universe. Conversely, knowledge of a people‘s

worldview is a key to the understanding of their social,

political, religion and even psychological problems.

Keith E. Eitel sums up the African worldview as

follows: the spirit world‘s powers intervene in

humanity‘s normal experiences and people must appease

these forces to sustain life27

. Keith B. Anderson says that

the African worldview is summed up in African ideas of

God as a triangle in which man, typically is at the centre

surrounded by various powers and beings which

influence his life. At the top is God who is the creator.

On one side of the triangle are the ancestors, the living

dead. On the other side are the divinities. Beneath his

feet or at the base of the triangle are the spirits or the

lower magical powers which may trouble him28

.

The African worldview is summarized as follows:

God is one. He is the creator of all things. He is all-

powerful and all knowing. But he cannot be approached

directly except through the divinities. He is transcendent.

He rarely plays a role in the daily activities of the people.

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No one would even think of knowing him or trying to

know him. After creation, he retreated from any direct

involvement in the affairs of humans29

. He left this task

for the divinities that he himself has created. He is called

on during the time of great distress, when all the

divinities have failed30

.

These divinities are many. They were created by

God to assist humans in the maintenance of harmony and

peace in the land31

. They have different roles, which they

perform. But they are generally considered mediators

between God and the people. They are worshipped,

revered, loved and feared32

. They are godlike. They are

lower in comparison with God. However, they share

aspects of the divine nature and status of God33

. They are

regarded as ‗saviours‘. They deliver the people from all

forms of evil and disaster. The people could receive the

prosperity, good health, protection, wife, children, by

offering regular sacrifices to them 34

.

The Africans live communal life. Every individual

is part of a great living community of family, clan and

tribe. Each individual therefore sees life as one whole.

Each individual lives his/her life in terms of relationships

with others. As Mbiti would say ‗I am, because we are,

and since we are, therefore I am35

. So each individual

cannot live without the community. The divine is also

experienced daily through the community. The people

always cherish peaceful and quite lives in the

community, and are ready to do anything to maintain

peaceful coexistence in the community. So whenever,

there is disaster or calamity in the community, the people

approach the divinities for a solution. They offer

94

sacrifices and prayers to them so that there would be

peace in the land.

Any preacher that will minister among the African

people must understand this pre-Christian worldview.

This is because the worldview is still having some

influence on their present worldview. For instance, most

African people still believe that they could not approach

God directly, so they depend so much on persons or

objects to approach God on their behalves. Also there is

more emphasis on communal life at the detriment of

individual salvation.

5. CONCLUSION

What has been described in this paper is what

biblical and contextualized preaching actually means. It

is preaching Christ in a particular form that will help the

listeners participate in relating the meaning to their

situation. The first step in such preaching is to engage in

the exegetical study of the biblical text in order to draw

out God‘s message for the Old Testament Israelites and

the New Testament church. The message of such

preaching is Jesus Christ who is the center of the Bible.

This makes such preaching theological. The second step

is to relate the message to African context in order to

make the listeners participates in preaching. This makes

such preaching both anthropological and dialogical. In

this paper, I have focused on Christ as the message of

preaching and African worldview as the form. If the

message of Christ is weaved with the African

worldview, so that the people become co-authors, this

will be of great benefit to the church in African.

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6. A CASE STUDY

6.1 Topic: The Mediating God

6.2 Text: 1 Timothy 2:1-6

(1.) I urge, then, first of all, that requests, prayers,

intercession and thanksgiving be made for everyone.

(2.) for kings and all those in authority, that we may

live peaceful and quiet lives in all godliness and

holiness.

(3.) This is good, and pleases God our Savior,

(4.) who wants all men to be saved and to come to a

knowledge of the truth.

(5.) For there is one God and one mediator between

God and men, the man Christ Jesus,

(6.) who gave himself as a ransom for all men — the

testimony given in its proper time. NIV

6.3 Introduction

After he had sent Timothy to organize the Church

in Ephesus, Paul reminded him the need for the church

to always pray for all people including the kings and

those in authority, so that the society would have a

96

peaceful and quite life. This demonstrates that God is

always mindful of the society in which we live. As some

of us think, he is not far away from us. But when he

withdraws himself from us, then there is a reason. I

remember a story that narrates why God has distanced

himself from humans. In fact, God used to live closely to

humans. He was so closed that they were experiencing

him on a daily basis. But what happened, the people kept

disturbing and disrespecting him, and for that reason he

was provoked, and he withdrew himself from them. This

is what sin had done for humans. The good news today is

that God is close to us to save us as individuals and to

restore peace back to our society. What does this passage

say about God?

6.4 God Our Saviour

God is our Saviour. He is the only one who can

save us from our sins and restore peace back to our

society. He is the Supreme Being, superior to all other

beings. He is our creator, and is responsible for creating

all other beings. He is above all other beings in power,

authority, wisdom and knowledge. He is very interested

in the affair of our society. He is willing to intervene in

our normal experiences. Although he is transcendent, yet

immanent through Jesus Christ. He has once withdrawn

himself from us, but today he has brought himself close

to us because of what Jesus Christ had done for us.

6.5 Jesus Christ, Our Mediator

No person can serve in the position of a mediator.

There is no human or spiritual being that can serve as an

umpire between God and humans. In the past, different

97

persons had attempted to do so. In the Ancient Near

East, the kings and priests served as umpires between

gods and humans, but instead of appeasing God, they

provoked him more. In the Old Testament, high priests

served as umpires between God and humans, but their

mediation could not save the people from their sins. In

Africa, people have consulted different divinities to

serve as umpires between them and God, but they also

provoked him more. Realizing that there is none that can

serve as umpire, God promised sending a Messiah that

will serve as mediator. The New Testament Jews were

expecting a Messiah that would come to save them from

the oppression of Roman government. They were

expecting a political and national king of the Jews. A

king that would be the future redeemer, a divinely

commissioned individual like David and Cyrus, and that

would destroy the hostile world power and establish the

glorious kingdom, which essentially is limited to Israel.

Instead God came in the person of Jesus as the Messiah

to become the Umpire. Unlike ‗the father‘ in the story of

the prodigal son, who was waiting for his son to come

back to him, God decided to first come to his people in

the Person of Jesus Christ, so that they would be able to

go up to him.

Today, we do not need any person to approach

God for us, for God has come down to us, so that we

may go up to him. He does not need anybody as umpire

because there is no person that can qualify. There is no

person who can do this, except Jesus Christ. Jesus Christ

offered his life, not animals, as ransom for all. Jesus said

that he came ‗to give his life a ransom for many‘ (Matt

20:28). He paid the price of his life to free all people

98

from sins. His death was ‗on behalf of all‘. It is the only

means that the sins of the world can be taken away. So, it

is sufficient for the sins of the whole world.

6.6 Conclusion

I believe we have all understood what God has

done to save ‗all‘. He has become a mediating God to

save ‗all‘. His salvation has been made available for

‗all‘. All of us present here today are included in these

‗all‘. To be saved therefore we must first come to him as

individuals for our salvation. It is after this that we

become part of the church. Then through us God can

restore peace back to our society. As the church, we have

the duty to constantly offer prayers ‗for kings and all

those in authority that we may have peaceful and quiet

life in all godliness and holiness‘. This makes prayer a

most important activity in a church, for the church not to

pray is to slight the cross. To pray only for ourselves is

to deny the worldwide outreach of the cross. To ignore

lost souls is to ignore the cross. ‗All‘ are in need of

God‘s salvation. Therefore we must pray for ‗all‘

because Christ died for ‗all‘ and it is God's will that ‗all‘

be saved. We must give ourselves to God to be part of

his worldwide program to reach people before it is too

late.

ENDNOTES

99

1 Charles L Campbell, Preaching Jesus: New Directions for

Homiletics in Hans Frei’s Postliberal Theology (Eugene, Or.: Wipf

& Stock, 2006), xii, 42. 2 Marlene Ringgaard Lorensen, ―Carnivalized Preaching-in

Dialogue with Bakhtin and Other-Wise Homiletics,‖ Homiletic 36,

no. 1 (2011): 26,

http://vurj.vanderbilt.edu/index.php/homiletic/article/view/3438. 3 John Stacey, Preaching Reassessed (London: Epworth Press,

1980), 10–11. 4 David Martyn Lloyd-Jones, Preaching and Preachers (Grand

Rapids, Mich: Zondervan, 2011), 53–57. 5 David Buttrick, Homiletic: Moves and Structures (Philadelphia:

Fortress Press, 1987), 251. 6 Haddon W Robinson and Craig Brian Larson, The Art and Craft of

Biblical Preaching: A Comprehensive Resource for Today’s

Communicators (Grand Rapids, Mich.: Zondervan, 2005), 26,

http://search.ebscohost.com/login.aspx?direct=true&scope=site&db

=nlebk&db=nlabk&AN=278814. 7 Charles Rice, Interpretation and Imagination: The Preacher and

Contemporary Literature (Philadelphia: Fortress Press, 1970), 3. 8 Robinson and Larson, The Art and Craft of Biblical Preaching: A

Comprehensive Resource for Today’s Communicators, 27. 9 Campbell, Preaching Jesus, 150.

10 Lorensen, ―Carnivalized Preaching-in Dialogue with Bakhtin and

Other-Wise Homiletics,‖ 27. 11

Ibid., 26. 12

Marianne Gaarden and Marlene Ringgaard Lorensen, ―Listeners

as Authors in Preaching-Empirical and Theoretical Perspectives,‖

Homiletic 38, no. 1 (2013): 31,

http://www.homiletic.net/index.php/homiletic/article/view/3832. 13

Grant R. Osborne, The Hermeneutical Spiral: A Comprehensive

Introduction to Biblical Interpretation (Downers Grove, Ill:

InterVarsity Press, 1991), 5. 14

Bernard L. Ramm, Protestant Biblical Interpretation; A Textbook

of Hermeneutics, 3d rev. ed (Grand Rapids: Baker Book House,

1970), 1. 15

Campbell, Preaching Jesus, xvi, 112. 16

Ibid.

100

17

John H. Hayes and Carl R. Holladay, Biblical Exegesis: A

Beginner’s Handbook (Atlanta: John Knox Press, 1982), 5. 18

Douglas K. Stuart, Old Testament Exegesis: A Handbook for

Students and Pastors, 4th ed (Louisville, Ky: Westminster John

Knox Press, 2009), 21. 19

Andy Warren-Rothlin, ―Finding Christ in the Old Testament:

Traditions and Types of the Messiah,‖ TCNN Research Bulletin 47

(2007): 38. 20

Daniel R. Sanchez, ―Contextualization,‖ in Missiology: An

Introduction to the Foundations, History, and Strategies of

World Mission, Edited by John Mark Terry et Al. (Nashville:

Broadman & Holman, 1998), 318. 21

Edmund P. Clowney, Preaching Christ in All of Scripture

(Wheaton, IL: Crossway, 2003), 9. 22

Lloyd-Jones, Preaching and Preachers, 62. 23

Clowney, Preaching Christ in All of Scripture. 24

Ibid. 25

Campbell, Preaching Jesus, 42. 26

Yusufu Turaki, Theory and Practice of Christian Missions in

Africa: A Century of SIM/ECWA History and Legacy in Nigeria,

1893-1993, Volume One (Nairobi, Kenya: International Bible

Society Africa, 1999), 30. 27

Keith E. Eitel, ―Traditional Religions: Primal Religiosity and

Mission Dynamics,‖ in Missiology: An Introduction to the

Foundations, History, and Strategies of World Missions, Edited by

John Mark Terry et Al. (Nashville: Broadman & Holman Publishers,

1998), 351. 28

Keith B Anderson, Theological Education by Extension 1, 1,

(Nairobi: Evangel Publ. House, 1986), 77. 29

Molefi Kete Asante, Encyclopedia of African Religion 2 2 (Los

Angeles [u.a.]: Sage, 2009), xxiii. 30

Ibid., xxiv. 31

Ibid. 32

Ibid., xxiii. 33

Ibid., 209. 34

Ibid., 211. 35

Ibid., xxv.