Cross-cultural preaching as means of effective evangelization and intergration in the context

of Migration and its implication for preachers in the African Context.

A Colloquium paper Submitted to Dr. Akin Alawode, Dr. A. O. Oguntade, Dr. S. O.

Adebayo and S. A Olare, In the Department of Practical Theology
Faculty of Theological Studies, The Nigerian Baptist
Theological Seminary
Ogbomoso

In Partial Fulfilment of the Requirements for the Course,

Colloquium
(MSS 797)

By

Tsemi Laban

24/0270

September 2024

i
 Table of Contents

Introduction…………….………………………………….………..…………………………1
Overview of Migration within the African context…….……….....……………………..……2
Biblical Review of Cross-Cultural Preaching……………..…….…………….……...……….3
Strategies to enhance Cross-Cultural Preaching………………………………...…..………...8
Implications for Preachers in the African Context…………………………..…………….....10
Bibliography………………………………………………………………………...………..13

ii
Introduction.
Today’s world is commonly referred to as “a global village.”As a result, there are

many movements of persons and information. In the Christian context, some Christians move

to other places and still prefer to return their membership back home. Some do so by

attending online services, while others still try to set up churches that reflect their home

context in their present location. Furthermore, some who are unable to do as those mensioned

above give up fellowship, and as a result, saints end up begetting sinners. In the same lined of

reason some ministers move to other localities for ministry and after some time turn to

abadone the ministry for other things or return home and does not not seem to have interst as

before. The question arises: What is missing in other churches that warrant the above

mentioned realities? Is it not the same Bible being preached? This paper opines that the

absence of contextual preaching is responsible for the above, and its presence could be a

remedy. However, the paper will elaborate on how contextual preaching can overcome such

issues and what cross-cultural preaching is.

Cross-cultural preaching (CCP).

All preaching in a sense is cross-cultural as it seeks to bring the multiple, strange

world of the Bible and the Christian heritage to bear on our own.1 This, therefore implies that,

the preacher reads a biblical text in context, paying profound attention to what the text meant

to those in the biblical culture by employing the appropriate hermeneutical methods and

applying such text to his audience through the use of the proper homiletical, communicational

and contextual knowledge of his audience by the power of the Holy Spirit to produce

Christlikeness. Cross-cultural preaching will be abbreviated as CCP in this work.

1
William H. Willimon and Richard Lischer, eds. Concise Encyclopedia of Preaching, (Westminster:
John Knox Press,1995), 96.

1
 Overview of migration

Migration is inevitable in today's world. Many people turn to migrate for various

reasons, stemming from a “quest for better living,” political and religious persecution and so

on. This paper will focus on intra-African migration.

The context of migration. Migration is a venture in which people of every class are

involved. Pastors are also moving to minister in areas other than their localities, which should

not be considered a threat. As Israel Oluwile Olofinja says, “If the mission is about joining

God’s mission, does direction really matter?”2Therefore, the context of migration addresses

what the minister who moves into a new cultural milieu has to do and, on the other hand,

what a minister alongside his church who migrants come into their vicinity has to do.

As mentioned by the topic, integration has to do with making the church environment

conducive for migrants to feel welcome. This comes through the Cross-cultural Preacher’s

exposition of the scripture in such a way that those within a particular context see the need to

accept others as they expounds on God’s eschatological vision for the nations.

Current trends of intra-migration in Africa. Intra-African migration has to do with

migration within Africa. Cultural affinities and shared languages have always played a key

role in movements across borders.3 This appears to be the case as the partition of Africa, in

some cases, did not consider tribal boundaries. As a result, a tribe could find itself in two

different countries. As a result, people within such tribes find it easy to cross borders. Intra-

2
Israel Oluwole Olofinjana, African Voices: Towards African British Theology ( Carlisle, Cumbia:
Langham Global Library,2001),33.
3
Mukhisa Kituyi, Economic Development in Africa: Migration for Structural Transformation Report
(Geneva: United Nations Press, 2018), 16.

2
African (….) migration is a phenomenon that dates back to the origins of humankind.4

Historical records from many centuries past show well-established trade routes (….) between

either end of the Sahara through the trans-Saharan caravan trade.5

Nemerically, migrations from Africa have increased more than from all other world

regions, except for Asia. However, most of these migrations have been intra-African

migrations. Intra-African migrations since 2010 have increased by +43.6% compared to

+26.0% for Africa-Europe migrations.6 The number of intra-African migrants (those who had

migrated between African countries) rose by 56%, from a low of 13.4 million to a high of

20.9 million. 82% of all African immigrants are intra-African migrants.7 If the number of

undocumented migrations were added, the number would be pretty high. Therefore, cross-

cultural preaching then is a vital theme to wrestle with.

A Biblical examination of cross-cultural preaching

Biblically speaking, the command from God to man to “fill the earth” requires

movement, revealing that migration is inherent to what it means to be human. Indeed, human

history is the history of migration.8 Therefore, the great commission put in the context of

migration then makes cross-cultural preaching inevitable in the African context. Again, the

question that looms is, “Does cross-cultural preaching have a Biblical basis? Here, the

attempted answer will examine the preachings of biblical figures within and outside of their

context.

4
Adepoju A, “Reflections on international migration and development in sub Saharan Africa.
African Population Studies,’’np, 2 (2015), 25(2):298–319.
5
Immanuel Ness, eds. The Encyclopedia of Global Human Migration. (Wiley-Blackwell: Hoboken
Publishers, 2013), 320.
6
Africa Europe Foundation, Mo Ibrahim Foundation (MIF). 2022. Africa and Europe: Facts and
Figures on Climate and Energy. https://www.friendsofeurope.org/wp/wp-content/uploads/2022/01/Africa-
Europe-Facts-and Figures-on-Climat-Energy.pdf. Accessed 23 september 2024.
7
Mutava, Michael, Contemporary Trends and Patterns in Migration in Africa (Johannesburg: New
South Institute, 2023), 1.
8
Daniel J. Treier and Walter A. Elwell, eds. Evangelical Dictionary of Theology, (Grand Rapids,
Michigan: Baker Academic, 2017),1052.

3
 Jesus Christ. Christ's incarnation is the bedrock for cross-cultural preaching. The fact

that Christ was entirely God and became fully man to communicate with man for salvation

and proper understanding leaves the preacher with no other choice but to embrace CCP. In

this light, the scripture says, “Jesus Christ who, though he was in the form of God, did not

count equality with God a thing to be grasped, but emptied himself, taking the form of a

servant, being born in the likeness of men. And being found in human form, he humbled

himself and became obedient unto death, even death on a cross (Phil 2:6-9 RSV).’’ The

above text was certainly a determinant of how he ministered in different settings. Jesus was

consistent in the use of the daily realities and occupations of his audiences to pass across the

message. The settings where he found himself were the resources for the illustration of truth.

By drawing upon their context, Jesus could maximize his illustrations to increase

communication, clarity, and impact.9 For example he would use the story of the good

Samaritan to teach the Jews about love for one’s neighbor (Luke 10:30-37), addressing the

masses in Matthew, he uses an analogy of the farmer to communicate spiritual truths (matt

13:1-9). To Religious Leaders: Jesus would refer to the Scriptures (Matthew 5:21-22; 12:3,

5).10 To a Seamstress: Jesus might say, “No one patches an old garment with unshrunk cloth”

(Matthew 9:16).

Jesus exemplifies that we must address people the way they understand best. Jesus

was the pastes setter for a context-conscious ministry from which the disciples immolated.

Jesus' life, in this respect, is the basis for Charles Craft's urge for the cross-cultural preacher

to “love people for Christ [sake] by respecting the only way of life that makes sense to

them.”11 Doing that would be what Jesus would have done if he were in such a situation.

9
Boyd Guy, Steps for Cross-Cultural Ministry; A Leader’s Guide (New Orleans: New Orleans Baptist
Theological Seminary Press, 2018), 9.
10
Ibid.
11
Charles H. Kraft, Culture, Communication, and Christianity (Pasadena: William Carey Library,
2001), 2.

4
scripture records the message: "Forty more days, and Nineveh will be overturned (Jonah 3:4

NIV).”

Peter, a cross-cultural preacher

The cross-cultural experience of Peter is essential as it shows God’s desire for such

preaching. Peter did not readily accept to do cross-cultural ministry but finally gave in due to

a vision he received from the Lord (Acts 10: 20). Upon the reception of the vision, Peter

journeyed to Caesarea accompanied by the men sent by Cornelius and some brethren from

Joppa the next day, where he met Cornelius (Acts 10:23). When Peter arrived at Cornelius's

house, he gained a fresh and enlightened theological insight regarding people from nations

other than Israel. Commenting about his experience, Peter said, “Of a truth, I perceive that

God is no respecter of persons: but in every nation, he that fears Him and works

righteousness, is accepted with Him” (Acts 10:34, 35). In other words, preaching cross-

culturally was the very means by which Peter’s heart was enlarged to unite in worship with

those outside of his own culture, and this may have been partially the reason God chose Peter

for this mission. It is through this encounter that later he led to the validation of the gentile

mission policies in the Jerusalem council as well as cross-cultural preaching (Acts 15:8-9).

Phillip, a cross-cultural preacher

Philip appears two times in Luke’s narratives in Acts of the Apostles. The two times

feature him proclaiming the gospel. He is depicted in Acts 8 introducing the gospel to the

Samaritans, thus literally fulfilling the Lord’s instruction of witnessing in Jerusalem, Judea

and Samaria and to the rest of the world (Acts 1:8). He is also known to have evangelized

someone from Africa. Focusing on his preaching in Samaria and considering the encounter of

Christ and the Samaritan woman, it can be inferred that Samaritans were ignorant of who

5
they worshipped (John 4:22). They had cultural and religious antagonism with the Jews even

though they descended from the Jewish nation (1 Kings 17:29).

Though Luke does not tell us in details the content of Philip’s sermon, it is, however,

clear that it was Christ-centred. This is because the message is described as “Christ’’ in verse

5 and as the “Good News” in verse 12. Another thing that we are not told is the nature of

Philips's method. Notwithstanding, it is stated that he preached (Acts 8:5). The fact that the

preaching was successful is also an indication that he preached in a contextually relevant

manner, for the scriptures say, “And the crowds with one accord paid attention to what was

being said by Philip when they heard him (Acts 8:6 ESV).” That Philip could engage them in

such a way that they paid attention to what was being said matches Dr. Ajibade’s ideal of

contextual preaching as he writes, “ I define preaching as the incarnational communication of

the text of God’s Word (…)[in such a way that] is meaningful to the hearer in their

sociocultural context with the ultimate aim of enhancing total transformation that Results in

Christ-likeness.”12

Paul, a cross-cultural preacher

Paul’s Cross-cultural preaching ministries were primarily city-based. For example,

Philippi (16:11-40), Thessalonica (17:1-9), Berea (17:10-15) and now Athens (17:16-34),

which was the most fantastic city of them all.13 The message at Aeropaus is a blueprint of a

biblical example of cross-cultural preaching.

12
Ezikiel A. Ajibade, Preaching Well, Avoiding Common Pulpit Errors (Ogbomosho, Oyo state:
Kingdom publishing, 2024),16.
13
John. R. W. Stott, The Message of Acts: To the Ends of the Earth", in Bible Speaks Today (Leicester:
Intervarsity Press, 1990), 293.

6
 A. Introduction; vv.22-23, these verses contain Paul’s introduction. Paul does two things

here: draw the audience's attention and establish a common ground. Jipp explains further

to say that “the altar mentioned by Paul functions as a way for him to introduce his

audience’s ignorance and to transition into the proclamation of his true God’s

identity.’’14 This points out Paul’s ability to observe and integrate his observations into

his communication, but he was so wise, so much so that the observations did not become

the message.

B. the body of his message, vv.24-31

a) Critique of Pagan Worship, vv.24-29. Paul emphasizes that the purpose behind God's

revelation and sovereign control is to lead individuals to pursue a relationship with Him

actively. Even though Paul used familiar sources for his audience, he interpreted them

through a biblical lens. He kept the context and the scriptural message on a balanced scale.

This is certainly an indispensable tool for a cross-cultural Preacher.

b) Appeal for Repentance; verses 30-31. In his appeal for repentance, he further explained

and contrasted the pagan god with the Almighty before urging them to turn to God for

salvation. This matches with Kehinde Olusanya’s proposition of the aim of preaching, which

reads, “Preaching (….) aim [at] effecting a cultural, psychological, emotional and Spiritual

transformation.’’15

c) Narrative Conclusion, vv.32-34: The preaching of Paul ignited both interest and rejection

in his audience. This shows the success of his approach and the fact that Luke states that

some rejected was Luke’s reporting format. McGrath states, “Paul conscientiously engages

14
Joshua W. Jipp, “Paul’s Areopagus Speech of Acts 17:16-34 as Both Critique and Propaganda,”
Journal of Biblical Literature 131, (2012), 578.
15
Kehinde, Olusanya, Sermon Engineering: The Science of Preparation and the Art of Sermon
Delivery (Ogbomoso,Oyo: Kingdom Publishing and Impact Media,2024),40.

7
with his audience using language that he knows they will understand.”16 The above leaves

the researcher with the opinion that Paul was very intentional. He spoke in his native tongue

to some audience, in Koine in the case of the Areopagus, in Aramaic at another time as

necessary also (Acts 22:2). Therefore, all cross-cultural preachers ought to examine Paul’s

approach here carefully for effective pulpit ministry.

Strategies for enhancing Cross-cultural sermons in the African context.

A. Self-awareness of the preacher

For the preacher to witness success in a cross-cultural setting, he must be mindful of

his cultural bias. This is because “it is through your own culture that you view the world.

Your worldview colours your view of the text and the audience.’’17 Without a humble

evaluation, the preacher’s world view will become part of the message than the proclaimer he

is meant to be. In this regard, the Apostle is there to aimitate (1 Corinthians 9:22). It is to this

end that ST Gregory further warns, “No one can have bad confidence in preaching good

doctrine if a bad conscience paralyses his tongue”. 18 Notwithstanding, James Nieman and

Thomas Rogers, after interviewing a host of cross-cultural preachers, say, “Many of our

interviewees said that one of their biggest mistakes came in ignoring their own culture.”19 In

the same light, Curt Thomson opines that;

Only when we know that we are positioned to become conduits of love and it is love
that transforms our minds, makes forgiveness possible, and waves a community of
desperate people into the tapestry of God’s family (…..) To be known as means
exposing your shame and guilt for them to be healed. Self-exploration for preachers is
not a standalone event as God continues to prune us and heal us; we can take what we

16
Alister E. McGrath, Bridge-Building: Effective Christian Apologetic, (Leicester: Inter-Varsity Press,
2002), 50.
17
Patty Lane, A Beginner’s Guide to Crossing Cultures: Making Friends in a Multicultural World
(Downers Grove, IL: InterVarsity, 2002), 39.
18
Ibid.
19
James R. Nieman and Thomas G. Rogers, Preaching to Every Pew: Cross-Cultural Strategies
(Minneapolis: Fortress, 2001), 140.

8
 have learned about our souls and apply this cultural intelligence to the context with
whom we communicate.20
So it is the cross-cultural preacher’s task to free himself up by being open to cultural

diversities to avoid Mathew D. Kim’s ‘’handcuffed’’ for he writes,‘' When cultural

differences are unwelcome or vilified, the preacher will be handcuffed in leading the people

toward spiritual maturity.’’21 Therefore, self-examination remains an imperative for the

preacher. If he must reach others, then he must know himself. He must put his cultural

prejudice before the cross of Chris.

B. Cultural intelligence

Cultural intelligence is “the capability to deal effectively with other people with

whom the person does not share a common cultural background and understanding.”22 The

cross-cultural minister who must minister effectively must possess what John Stott better

coined as “the agility to stand between two worlds.”23 He must adequately relate the biblical

world to today’s audience. The idea of the use of cultural intelligence is also supported by

Idowu Akintola, who says, “The preacher's knowledge of acceptable and unacceptable

practices will help the preacher to deliver the gospel effectively.’’24 This could be achieved

through the proposition of David A. Livermore’s four stages of cultural intelligence.

Alcantara concurs with this suggestion and says, ‘’We want to familiarise ourselves with and

develop in all four stages of cultural intelligence.’’25 The four stages are;

20
Matthew D. Kim, Preaching with Cultural Intelligence: Understanding the People Who Hear our Sermons
(Grand Rapids: Baker Academic, 2017), 60.
21
Ibid.
22
Christopher P. Earley and Soon Ang, Cultural Intelligence: Individual Interactions across Cultures
(Stanford, CA: Stanford University Press, 2003), 12.
23
Marvin, Cultural Inteligence 62.
24
Ezekiel A. Ajibade and Kehinde Olusanya, eds. Gospel Preaching: The Process, the Power and
Product (Kingdom Impact Publishing and Media: Ogbomoso, Nigeria, 2021),20.
25
Kim, 62.

9
 The first is that of interest, “which is the leader’s [preacher’s] level of interest, drive,

and energy to adapt cross-culturally”26. In this case, the preacher’s motivation. This has to be

a desire to understand those we preach to beyond names and what they do for a living. This

will involve, “Who are they? What cultures and subcultures do they mostly identify with?

What dreams do they have, and what are their fears? What beliefs do they hold closely? What

causes them pain?”27

The Second stage refers to “the leader’s knowledge about culture and its role in

shaping how business [in this case, preaching] is done.”28 This is done by answering

questions such as: Are they individualistic? For instance, what beliefs or values influence

their daily decisions? What values do they esteem much? What do they spend their time and

resources on? And so on.

The third stage concerns “our plan of attack when interacting with those culturally

different from us.”29 Time is then taken to prepare for a cross-cultural encounter that

addresses the people, topic, and situation.

At stage four, the behavioural dimension is developed. The preacher’s ability to act

appropriately in various cross-cultural situations is evaluated at this stage. It is also termed

the action stage.30 As the preacher acts, he learns, unlearns and relearns, even concerning the

manner of the delivery of his sermons.

Notwithstanding, cultural intelligence “calls us to see ourselves as ambassadors

representing God, not so much as citizens of a particular ethnic nation or political view but as

26
David A. Livermore, Cultural Intelligence: Improving Your CQ to Engage Our Multicultural
World (Grand Rapids: Baker Academic, 2009), 27.
27
Mathew D. Kim, Preaching with Cultural Intelligence (Grand Rapids: Baker Academic, 217), 15.
28
David A. Livermore, 27

29
Ibid.
30
Ibid.

10
citizens of his kingdom.”31 That way, the preacher's culture will be minimized, and God’s

Kingdom will be maximized.

C. A Lesson from Billy Graham (1918-2018)

Billy Graham was one of the most successful evangelists of the 20th century. Pollock

states, “Graham's effectiveness as a cross-cultural preacher was rooted in his presentation of

the simple gospel of Jesus Christ and its ability to transcend cultural barriers and bring about

reconciliation.”32 The ability to present a simple message did not begin with Billy Graham

but appears to be the same strategy of Jonah for his message was very brief and straight to the

point “ forty days and Nineveh will be overthrown (Jonah 3:4).’’

Implication for effective Cross-cultural preaching

Effective preaching in a multicultural context, which the urban churches increasingly

inhabit, requires the sermon to be contextually relevant to the context in which it is given. It

must also have multicultural clarity exemplified in using a second culture’s perspective and

the inevitable variability in understanding and application.33 Since most urban churches are

now inhabited by a multi-ethnic population, engaging in multi-ethnic learning is imperative

for the urban preacher, especially Frederik's propocess that “the Bible says different things in

different contexts.34 They the context vital.

The African cross-cultural preacher does not need to view individual problems as

separate from their context. To do so is to misunderstand them; they must be seen in the

31
Darrell L. Bock, Cultural Intelligenge: Living For God in a Diverse, Pluralistic World (Nashvil,
Tennese: Baker Book House, 2017),30.
32
John Pollock, The Billy Graham story: The authorized biography (Grand Rapids, MI: Zondervan,
2003), 78.
33
David W. Augsburger, Concise Encyclopedia of Christian Preaching, 96
34
Martha Frederiks, Meindert Dijkstra and Anton Houtepen (eds), Towards an Intercultural Theology:
Essays in Honour of J.A. B. Jongeneel, Zoetermeer: uitgeveirij Meinema, 2003),90.

11
system, network, society, and culture where they lie embedded to be realistically understood

[and dealt with].35

Cross-cultural preachers must seek unity with those whom they minister to. This is

because “the gospel almost always seemed to result in a more vital unity among the believers

in the word of God.36 God worked on the hearts of Jonah towards the Ninevites as he

ministered to them, same as Peter and Cornelius' household were drawn into a more profound

unity as he ministered to them.

Preachers must build a church culture that enables its members to welcome those

from other tribes and cultures different from theirs.37 This should also be emphasized since

those who come in might not fully integrate into the new community. As such, there should

be room for tolerance.

Furthermore, with increasing diversity in congregations, preachers need to develop

messages that will promote unity and harmony among the various people groups.38 This is

very important as the trajectory for migration is always projected to rise in the intra-African

context.

Conclusion Finally, success in cross-cultural preaching will only come as a result of

genuine submission under the leadership of the Holy Spirit and applying vital cross-cultural

preaching principles within the African context.

35
Concise Encyclopedia of Christian Preaching 96.
36
Knight, Dejuan, A Strategy to Increase Cross-Cultural Preaching Ministry among Seventh-day
Adventist Pastors in Southern Alabama" (Professional Dissertations DMin, Andrew University, np,2018). 63 .
https://digitalcommons.andrews.edu/dmin/pdf 721
37
Ibid.
38
Eunjoo Mary Kim, Preaching in an Age of Globalization, (Louisville, KY: Westminster John Knox
Press,2010), 34.

12
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14