Zambia Hunt

In the rich tapestry of African culture, relationships are deeply woven into the fabric of society. As Christianity continues to flourish across the continent, it’s crucial to examine how traditional power structures and cultural norms intersect with biblical teachings on discipleship. In this blog post I want to explore the complexities of relationships within African Christian communities, particularly focusing on the roles of missionaries and local church leaders.

The Power Dynamic in African Cultures:

African societies often operate on a hierarchical structure where age, accomplishment, and social status command significant respect. This cultural framework naturally extends into religious settings, sometimes influencing how people perceive and interact with spiritual leaders. In many African cultures, it’s not uncommon for respected figures, including missionaries, to be elevated to a paternal status, with some even addressing them as “father” or “daddy.”

The Father Figure in African Christianity:

The father’s position in African culture is one of both respect and authority. When this concept transfers to the church, it can create a dynamic where spiritual leaders are given a level of deference that may exceed biblical norms. While respect for leaders is biblically sound, an excessive emphasis on hierarchical relationships can potentially hinder the development of mature disciples, and interdependent Christian communities.

The African Social Network and Church Leadership:

African cultures typically feature strong family and community ties, with respect for elders and extensive kinship networks being central values. These networks often extend beyond the immediate family to include a wide circle of relatives and clan members. While these connections can provide valuable support systems, they can also influence church dynamics in ways that may not align with biblical principles.

In some African churches, the selection of elders may be more influenced by cultural status than biblical qualifications. For instance, in parts of Zambia, an older, respected man might be appointed as a church elder based primarily on his age and social standing rather than the criteria outlined by Paul in his letters to Timothy and Titus. This practice can lead to leadership that, while culturally appropriate, may not be biblically qualified, spiritually mature, or equipped for the task.

The Missionary’s Dilemma:

Missionaries working in African contexts often find themselves navigating this cultural landscape. While the respect they receive can open doors for ministry, it also presents challenges. The goal of missionary work is not to create dependency but to foster independent, thriving local churches.

Ideally, missionaries should position themselves as fellow disciples and brothers and sisters in Christ, rather than assuming a paternal role. However, the reality is more complex. Some missionaries, particularly those from Western cultures, may find themselves drawn to the power afforded by the African cultural dynamic. This attraction can stem from the stark contrast with Western individualism, which emphasizes personal rights, freedoms, and self-reliance. This can be seen by the relational dependency around them, the unwillingness to submit to the advice and leadership of those with whom they serve, and domineering attitudes and actions when things are not going their way, or going their way fast enough.

This approach not only contradicts the essence of Christian service but also hinders the development of mature, self-sustaining local churches. It creates a paradox where the missionary’s presence, instead of empowering the local church community, reinforces patterns of dependency and hierarchical power structures that already tend to exist in the culture.

To truly fulfill their calling, western missionaries must continually examine their motives and methods, ensuring they’re aligned with the biblical model of servant leadership. This requires humility, cultural sensitivity, and a willingness to relinquish perceived power for the sake of genuine partnership in ministry.

The “Benefactor” Mentality:

Another challenge arises from the tendency to view certain individuals as potential benefactors due to their social or economic status. This can lead to people within the church community addressing leaders or missionaries as “dad,” “mom,” “father,” or “mother,” creating a parent-child dynamic that may hinder genuine discipleship and spiritual growth.

The patron-client system is a social structure common in many non-Western societies, particularly in Africa, characterized by a reciprocal relationship between individuals of unequal status or power tends to encourage this father/child relationship in the church. In this system:

• The patron is a person of higher social, economic, or educational status who provides support, resources, or protection to the client.
• The client is a person of lower status who offers loyalty, service, or other forms of support to the patron.

While this relationship is built on mutual benefit and obligation, rather than pure charity or exploitation, and serves the cultures to provide structure to relationship-building, it can limit healthy forms of discipleship. The discipling relationship must move past this social strata if it is to produce healthy church leaders who carry leadership to the next generation.

Impact on Discipleship:

When relationships within the church however mirror parent-child dynamics, it can create an imbalance of power that limits the depth of spiritual mentorship. The “child” in this relationship may feel obligated to simply obey rather than engage in meaningful dialogue or independent spiritual growth. This dynamic can be particularly problematic for missionaries aiming to foster indigenous discipleship.

Jesus’ Model of Relationship:

It’s essential to remember Jesus’ own words to His disciples: “I no longer call you servants… Instead, I have called you friends” (John 15:15). This shift from a hierarchical to a more egalitarian relationship model should inform how we approach discipleship and in any cultural context. Please do not misunderstand me to be applying this to biblical church leadership structures; the testimony of Scripture is clear that pastoral leadership is reserved for qualified male leaders (1 Timothy 2:12, 3:1-7) .

Striving for Biblical Relationships:

The goal in Christian ministry, whether as a missionary or local church leader, should be to cultivate relationships that reflect the New Testament model of brothers and sisters in Christ. This approach encourages mutual respect, shared learning, and collaborative ministry. While acknowledging that there may be instances where one becomes a spiritual parent to a new convert, the long-term aim should be to grow together as equals in Christ.

Conclusion:

As we seek to build healthy, thriving churches in Africa, it’s crucial to balance cultural sensitivity with biblical principles. By intentionally fostering relationships that emphasize our shared status as disciples of Christ, we can create environments where genuine spiritual growth and mature faith can flourish. Let us strive to come alongside one another, not as fathers and children, but as brothers and sisters united in our journey of faith.