The Council of African Apostles

The Council of African Apostles free pdf ebook was written by Cynthia Hakutangwi on August 02, 2011 consist of 44 page(s). The pdf file is provided by and available on pdfpedia since January 20, 2012.

council members present: president: bishop tudor bismark (zimbabwe) vice president: dr mensa otabil (ghana) secretary: bishop joe imakando (zambia) archbishop ezekiel ...

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The Council of African Apostles pdf

: 4901
: 123
: January 20, 2012
: Cynthia Hakutangwi
Total Page(s)
: 44
The Council of African Apostles - page 1
The Council of African Apostles 6TH Annual Summit, Harare, Zimbabwe 25 – 28 January 2011 Host: Bishop Tudor Bismark Jabula New Life Ministries International
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The Council of African Apostles - page 2
Council members present: President: Vice President: Secretary: Bishop Tudor Bismark (Zimbabwe) Dr Mensa Otabil (Ghana) Bishop Joe Imakando (Zambia) Archbishop Ezekiel Guti (Zimbabwe) Apostle Alex Chisango (Zimbabwe) Apostle Charles Chiriseri (Zimbabwe) Dr Madziyire (Zimbabwe) Dr Ephiel Mukamuri (Zimbabwe) Apostle Colin Nyathi (Zimbabwe) Bishop Nix Sithole (South Africa) Apostle Adeyemi Adefarasin (Nigeria) Apostle Josephat Mwingira (Tanzania) Bishop Mosa Sono (South Africa) Dr Enock Sitima (Botswana) Pastor Idah Peterside (South Africa) Apostle Marson Sharpley (Namibia) Apostle Haruna Goroh (Nigeria) Bishop Alan Kiuna (Kenya) Bishop Joe Imakando (Zambia) Bishop Mike Okwonkwo (Nigeria) Bishop Simeon Okah (Nigeria) Apostle Natasha Vermaak (South Africa) Apostle George Chibubi-palo (Zambia)
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Tuesday 25 January 2011 Evening Reception: The chairman, Bishop Tudor Bismark welcomed the council members and with a brief devotional drawn from Gen 8:1-5, giving a background on the theme he entitled “The Decade of Emergence.” The character of this decade would embrace some of the following highlights: An exit of the Global recession similar to the floods which had prevailed in Genesis 7 The appearance of things which have not been seen before as exemplified by the appearing of the mountain tops in Genesis 8:5 on the first day of the tenth month. In the season of new things emerging the critical questions rest on the position of the role models for the next generation and the requisite accountability structures. As Africa shifts from hungering after things towards a genuine hunger for God, the current generation of leaders must of necessity become more astute in articulating what they believe in and being as prophetically direct as they are theologically correct. Emergence has to be managed right by leaders being decisive in the things they believe and in the things they say. Thus, there is need to enhance and strengthen relationships so that there is no one dominant entity like the mount Kilimanjaro but a synergy of different areas of strength which can be likened to the Himalayan range. Wednesday 26 January 2011 Morning Session Chairman’s official opening address by Bishop Tudor Bismark Summary of the presentation: The presentation highlighted the need for the African church and its leaders to posture themselves for relevance and transformation alongside Africa’s exponential growth and the spread of Christianity on the continent. These concerns come in the backdrop of the
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problems prevalent in the western church which is facing a diminishing space and voice. There is a need to closely watch and monitor these developments as a way of avoiding duplication of the same mistakes in Africa. As the church faces a global crisis in clergy supply, there is need for more emphasis to be placed on a gospel that promotes quality servant leadership in balanced light to the gospel of wealth and prosperity. Faced with forecasts of the United States church statistics where 30 percent of current pulpits will be retired in the next ten years, the critical question rests in the quality of individuals who will replace the existing leadership considering the role models and accountability structures currently obtaining. The message of righteousness and holiness ought to be addressed adequately. Where in past revival has not been managed correctly and effectively, the church has the task of maximizing divine visitations in this decade of emergence. Presentation one: The church in Zimbabwe (Process of Transformation in Intercession, Economics and Politics) Presenter: Apostle Chiriseri Extending gratitude to the council, Apostle Chiriseri acknowledged the support of visiting council delegates in assisting in the transformation process of Zimbabwe through this platform and various other engagements. Spiritual transformation Despite challenges currently obtaining in the country, Zimbabwe’s church has grown tremendously with statistics recording 80 percent of the population as being Christian. However, outbursts of violence and corruption are clearly not supportive indicators of this growth thereby necessitating the need for transformation beyond the quantitative recruitment of people in to churches. Considering the deep moral and spiritual issues arising, the focus of the church should be on quality transformation through deliberate efforts to disciple converts. Intercession needs to move from a level of mere prayer without visible engagement. Progressively, prayer has been taking place in the form of declarations, decrees and prophetic utterances into situations. The History of Zimbabwe
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Zimbabwe as a nation was birthed out of a war. The church should therefore recognise and undertake its responsibility for facilitating wholesome healing. Whilst some efforts have been made, more can be done through synergized efforts in the body of Christ in Zimbabwe. The Evangelical Fellowship of Zimbabwe (EFZ), Zimbabwe Catholic Bishops Conference (ZCBC) and the Zimbabwe Council of Churches (ZCC) have been working together as a body of Christians, though deeper work is required to bring about reconciliation. The transitional justice process requires patience and confidence. There are lessons to be drawn from the South African Truth and Justice Commission though ultimately the Church should be the major player in the healing process. Constitution- making process A transformational process is underway to build a new constitution from the colonially inherited one which has been amended several times. The constitution is expected to bind people together, disciplining government as a supreme law of the land and a standard on which other laws are tested. Some constitutions can contradict principles and beliefs of the church, therefore the precursor to economic transformation will be spiritual transformation. With limited funding, the process being stalled, and facing the possibility of abortion, the worst case scenario would see Zimbabwe resorting to the old constitution. This will highly compromise the challenges of morality and the election processes. The key areas affected include land and property rights as well as the distribution of wealth and equitable distribution of power. Other critical areas of concern are the reformation of institutions in Zimbabwe such as the media, anti-corruption, judicial and electoral commissions. Leadership development The GNU transition period presented an opportunity to test and see other leaders in operation. Business leaders and church leaders can be developed with much ease in this calm environment. The Indigenisation process is a highly contentious issue, where the implementation techniques are not necessarily the ideal. Whilst ownership is critical the wisdom of implementation is required and the church should come in early with ideas and insights before crisis ensues. Zimbabwe has been a guinea pig of new processes and some of these processes have not yet been effective. Zimbabwe is rich in wealth and there
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are new discoveries of mineral wealth. The control of resources is a major issue which started the scramble for Africa and it has now taken different forms. As the church there is need to understand and keep abreast of what is happening for a resultant better life. There is therefore a need for provisions for transitional processes so that national dignity can be maintained. Questions submitted to the presenter from the council: Question 1 - Bishop Joe Imakando: What constitutes Zimbabwe as a Christian church? Response: Apostle Chiriseri gave rough estimates of at least 5 million born again Christians with approximately being 80% evangelicals. He however deferred the question to be accurately tackled in the presentation by the EFZ president DR Shana, in his subsequent presentation. Question 2: What has been the message of the church? Response: Apostle Chiriseri indicated that the church has done well in evangelizing people, scoring a high on quantitative growth but low on qualitative people building especially through discipleship and accountability. The quality of leadership needs to change. By perception of old traditional pastors who were looked down upon has to change where pastors were perceived to need the congregation more than the congregation needs pastors. Question 2: Can Zimbabwe learn any lessons from Kenya? Response: Bishop Kiuna from Kenya responded in the affirmative saying Zimbabwe can learn from Kenya’s experiences when there were divisions on ethnic lines. The church was accused of taking sides and lost authority to speak into governance issues. Church has a great opportunity and can prevail if it engages the political system as non-partisan offering leadership since most political groupings do not have leadership except what is based on gaining political power. The church in Kenya took a back seat during constitution making and then reacted by rejecting it. Their voice was ignored and the constitution still went ahead to be passed. Comments from Apostle Chiriseri on church’s involvement in the constitution-making process: Previously, the church bodies made propositions. In the current process the
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involvement was weak though research was presented to COPAC (constitution-making process body), but it was not a completely united effort and the church was marginalized. Question 3: Apostle Sharpley: Is Zimbabwe’s constitution Secular? Is it important for a constitution to declare a nation a Christian state? Response 1: Apostle Chiriseri highlighted that whilst the Zimbabwean constitution is secular it is very conservative protecting from anti-Christian issues embedded in human rights. Currently Zimbabwe has strong leaders who have not succumbed to pressures of human rights pressure groups on issues such as gay rights and abortion. Unfortunately constitution-making processes are closely tied into investments which can be used by investors to manipulate processes, hence the need for countries to build internal capacities where there is ownership as opposed to management of resources. Response 2: Apostle Chisango’s comments on the constitution:- Zimbabwe’s unique advantage is the convergence by Christian leaders and traditional leaders on fundamental issues such as gay and anti-abortion issues. With Zimbabwe having lost donor goodwill, the fiscus is not based on international aid, all resource are domestic and dominantly localised, hence not subjected to external influences. The Apostle shared with the council that he is privy of information from United States senate regarding a scheme that was designed to manipulate their foreign assistance to developing nations as a way of furthering their (US) agenda. The MDGs have abortion and gay rights mainstreamed with subtle entrenchments. An example given was the new definition of environmental sustainability to imply management of careless population growth by reduction of populations per family through abortion. Response 3: Apostle George Chibubi-palo’s comments on the situation obtaining in Zambia:- The process was started by the indigenous people to ensure the fortunes gained would empower the local people. The introduction of Constitution courts was a breakthrough. These courts have been given the same power to validate laws with their verdicts becoming law. He also highlighted the need to revisit patriotism, which has been defined
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wrongly. Originally patriotism was derived from patriarch, being the love for one’s father land. A Constitution is a spiritual gate and Africa has become Europe’s laboratory. The church should provide answers to these questions: 1. What is the future of the African constitution? 2. Why is it currently shy on critical issues such as land rights? The church is too divided to find reasons of engagements – whatever is secular or political being considered as evil. There is subtlety and manipulation taking place as a through loose definition of terms and phrases which call for the need to come to a common point of agreement. Response 4: Bishop J Imakando’s comments on the situation with Zambia’s constitution- making process and church involvement:- There were other church leaders, members of the evangelical fraternity who went behind others and got into the constitution-making process for the sake of allowances and benefits made available. Response 5: Dr Mensa Otabil There must clarity in differentiating between country-specific challenges which are not necessarily general African challenges. There is a need to answer the following questions: 1. Who are we protecting? Being mindful of how African Dictators and tyrants are a greater enemy than any western power 2. Should a country be declared a Christian state? Is it an advantage to the church? 3. If a new community is developed drawn directly and purely from the church, would it become a different community from what is currently obtaining? In response to these questions Dr Otabil made the following submissions: There is need to understand how a church functions in a Christian state. Examples drawn from Europe’s experiences show how detrimental this (Christian state) formulation can be for the church. When they declared themselves a Christian state, the state took over the ownership of the church. The advantages to the church are only short term. When the Church functions as part of the state instead of being an outside force it is destroyed.
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Jesus declared that His kingdom was not of this world (John 18:36), which invalidates “Christianising” the nation through legislative instruments. People become Christians through a personal relationship with Jesus Christ and not by state declarations. Such a process has the ability to empower non-Christian beliefs through anti-establishment. Possibly it would be wise to consider having a secular state with the church functioning prophetically. There is a need to closely watch out for inclusion of space to advance ulterior motives. The focus should be on empowering the people by grounding them in the truth of the word of God, therefore being able to build a sustainable strength. Chairman’s adjourning remarks: Christian nation, nation of Christians or a guarantee of freedoms of worship? Mid-morning Session The church in Africa –Highlights of Church Engagement in Represented Countries The chairman briefed the council on the objective of this session being primarily to glean deficiencies and draw on strength from activities in other countries Presentation 1: Tanzania - Apostle Mwingira The apostle outlined the brief history of Tanzania which became a Republic in the early 1960’s. It migrated from a flourishing Ujamarajim system to embrace socialism. Reciting the history on the church movement in Tanzania, he spoke of the era from independence until the 90s where there were no new church registrations as enforced by municipal legislative instruments. In his personal experiences of ministry, he lamented how he started ministry without mentorship structures availed to show him how to pastor. As a result of the painful experiences and challenges, he realized the need and importance of having ministers of the word of God in one’s life as a leader. In 2000, he opened a church in Kilimanjaro whose membership grew to have a 3000 member base by the end of the same year. As he generally worked alone, he faced severe exhaustion. The challenges of the church in Tanzania come in the form of preaching the half gospel and not the full gospel. His ministry has adopted the use of various instruments which include engaging in economic activities. He emphasised the need for mentors who are supposed to be role
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models and not just preachers. He also highlighted the need for training to walking in dominion through demonstrations of a kingdom lifestyle. Presentation 2: Namibia - Apostle Goroh Apostle Goroh summarised the traditional Namibian gospel as having derived its background from a “ten commandments” perspective and the church being characterised by “revival preacher followers.” The stronghold of liquor was very belligerent. Registrations of new churches were denied, followed by aggressive persecutions, as the government capitalised on Lutheran church’s political position. The Catholic, Lutheran, Anglican and Methodist churches were the only four legalized churches. Currently state of church in Namibia with the new President is more open and tolerant, having made allowance for new entrants. Prior, there was a huge dependence on foreign ministers from abroad, as Namibians did not believe that the locals had anything to offer. No indigenous leaders had been raised in previous generations therefore the new church leaders emerging lack accountability and have no father figures, resulting in numerous church splits, especially in coloured communities. The major challenge is that of immorality. History promoted cohabiting outside marriages because of weak family beliefs. There is a tremendous struggle with sexual sin amongst pastors. Unity within the church is very week due to difficulties in bringing together meetings. This is mainly as a result of racial colour divisions where segregation is highly prevalent and attendance to meetings is dependent on the colour of the meeting convenors. Presentation 3: South Africa - Bishop Sithole Coming from a background of the apartheid era, the Church was hope of the African people. The people hoped the church would speak on their behalf to the leadership about the evils of apartheid. There was an influence in the church against speaking into the political situation. The training received was not for leadership but for preaching. As a result there is a deep need for leadership, as senior leaders lack knowledge on how to father their sons having also had lacked fathering themselves. The spirit of apartheid is still manifesting within the church succeeding in separating the four groups. South
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