Can Western Money Be Used Effectively To Support Indigenous Ministries In Third World Nations Without Creating Dependency?

This question is often asked by those in wealthy churches who get frustrated when they are told that they may be keeping millions of indigenous churches dependent. Dr. Bob Finley, chairman of Christian Aid Mission in Charlottesville, Virginia, addressed this question in one of his articles entitled, “A Matter of Dollars and Sense” which appeared in the October 4, 1999 issue of Christianity Today. His answer is really the heart of my reflections on this question we are dealing with today. We are certainly acknowledging our debt to him and to his writings. Answering this question, Dr. Finley directed our attention to Biblical Precedents in the New Testament. He wrote “in the new testament we see evidence of funds being distributed in various circumstances. In the Jerusalem church, for example, the entire congregation pooled its resources to provide for the whole church. This included over 3,000 new believers who were visiting Jerusalem as pilgrims.

A few years later, after the pilgrims were gone and a famine hit Judea, the believers in Antioch sent relief to Jerusalem. Some of this most certainly was used for the support of the apostles (Acts 11:29). Later, when believers in Jerusalem were devastated by persecution, Paul instructed the churches of Macedonia and Achaia to collect funds for their fellow believers. Another mention of finances in the New Testament concerned offerings that were sent to Paul for his personal support as well as for those on his team.

Today, we see huge fundraising operations by Western mission organizations with no true biblical precedent. A decision should be made on how we regard finances on this much larger scale and godly wisdom and common sense should be used to deal with the issue. Some western leaders have serious concerns about supporting indigenous pastors and missionaries financially with foreign funds. Therefore, they have set a blanket rule against sending money to indigenous ministries. I believe this is untenable for two reasons, says Dr. Finley.

1st Reason: A Historical Look At Western Mission Organization in Fundraising

According to Dr. Finley, many U.S. Mission Boards have themselves in the past collected funds outside their own borders. For example, Hudson Taylor started the China Inland Mission in England, but soon received support from the European continent. Then, in 1888, his U.S. trip with backing from D.L. Moody produced $500,000 (about $10 million in today’s dollars) for CIM work and workers.

The Scandinavian Alliance Mission began by raising support in countries around the Baltic Sea, but soon, it too, found green pastures in the U.S. Its Mission headquarters were eventually moved to Wheaton, Illinois and the name was changed to TEAM. Today, world vision, world relief and others raises millions of dollars in other countries. If we adopt this view, in effect the so-called western missiologists, strategists, and decision makers say that it is fine for European and American Missions to raise funds internationally, but if African or Latin American Missions or Ministries do so, they are in danger of dependency.

2nd Reason: Countries in need of the gospel by definition can’t apply the Three-Self-Principle

The Western missiologists and mission organization CEO’s have to realize that in Anti-Christian countries there are no such things as self-supporting, scripture translation ministries, radio broadcasts, free medical clinics, literature distribution services, Bible schools, Christian orphanages, evangelistic teams, or even mission boards.

These Para church ministries need support beyond what local churches, often small and oppressed, can provide. A lack of outside support would greatly reduce the scope of these ministries. As one indigenous ministry leader says: “there is no distinction between indigenous money and foreign money. Church offerings are given as unto the Lord, so they should be used as needed for his entire body and make God’s invisible Kingdom visible throughout the visible earth.” Many indigenous pastors and missionaries are always on their knees daily praying that God will supply their needs, and he does. Support comes from Nairobi, Lagos, Accra Pretoria, London, Holland, America and Canada, but ultimately, it is all from the Lord.

It Is About Oneness In Christ And Not Dependency

“Our oneness in Christ and our unity in the missionary mandate of the church requires that we share our resources with fellow believers.” It is without question that we share our resources with fellow believers in Togo, Accza, Kenya, India, Mexico, London, and Chicago. So why is it that we have so much trouble seeing things from God’s perspective?

The Reluctance of Western Mission Organizations

Why then have traditional mission agencies in the Western world been reluctant, if not opposed, to using their billion-dollar donor bases and fundraising capabilities to support the indigenous missionaries who serve with their indigenous missions? I agree with the answer from Dr. Finley, who says that part of the reason is that some missionaries and mission executives have been preoccupied with extending their own operations. This is not unlike the brand-extension strategies of major corporations like Ford, Coca-Cola, or Nike shoes. It is about making the invisible kingdom of God visible in places where people have less opportunity to hear the word of grace. The desire for brand-extension of Western denominations and ministries for their own fame robs God of his glory and focuses only on man-centered ministry.

Superior Missionaries

There is no record in days of the New Testament church of a missionary being a superior missionary because of his country of origin or how he looks! Latin America and African missionaries are not inferior to North Americans or Europeans in the sight of God, and in the context of their own cultures, they actually are superior. Why then should a native missionary expect approval on the way they worship or their leadership style from their brothers and sisters in the west? Why is it that western missionaries always put down their brothers and sisters in the non-western countries? Why then should we expect our Lord to send westerners as his ambassadors to people whose languages they cannot even speak? Yet there are hundreds of native missionaries available. I suggest that with the rapid development of third-world mission, many western mission leaders and CEO’s need to reconsider their former assumptions about the wise use of the missionary dollar which is under serious scrutiny. They need to be in touch with the new global reality and be forced to acknowledge the maturity of national churches in those third-world nations.

A Few Thoughts About the African Church To Put Into Perspective

The Contribution Of The African Church

It is true that the political and economic circumstances of contemporary African have made the church materially poor, and in regular need of material aid. The African church is nevertheless not just a receiver, but also a giver. The African church is supporting the other local churches and contributing generously to the richness of the universal church. Today there are 360 million Christians in Africa with ever increasing vocations to the pastoral ministry. Basic Christian communities and schools of evangelism for the training of ministers and laity in the task of the great commission are springing up everywhere. Indigenous missionary institutes have been established in many African countries. Some have even started sending African missionaries to Europe and America. The young African church has adorned the universal church of God with martyrs and scholars. Yes, African Christians in their millions are a blessing to the universal church at a time when secularism appears to be sweeping through and destroying the faith of many in the older churches. These Christians have brought color, newness, and enthusiasm to the church at a very crucial time in its history. African Christians have brought to the universal church their rich spiritual and cultural heritage, and a deep awareness of spiritual realities. They have brought to the universal church the spirit of joy and celebration in the midst of poverty and disease. They continue to enrich the church with the spirit of hope and perseverance in the midst of suffering, oppression, violence and war. What the church in Africa needs today to counteract an increasingly individualistic culture is not an association of self-reliance, but a communion with the universal church with a deep sense of interdependence. May the church of Africa which lacks silver and gold discover its priceless talents and contribute these talents generously for the well-being and advancement of the kingdom of God.

Adapted from an article by Bob Finley, Christian Aid Mission, Charlottesville, Virginia.

Persecution Of Christians In the Muslim World

While most Muslim states have signed united nations declarations on human rights, they usually add caveats stating these are accepted as long as they do not contradict Islamic law (Shari 'a is inherently discriminatory to non

a). Shari 'Muslims and strongly influences the thinking and behavior of most Muslims, whether or not it has any formal place in a country’s legislation. Christians face a variety of situations and attitudes in Muslim majority countries. The experience of Christians in stable moderate states like Jordan is quite different from that of Christians in Iran, Saudi Arabia or Sudan.

Root Causes Of Persecution

We know that the first generation of Muslims was a minority in the non-Muslim world it set out to conquer. This created in the Muslims a sense of defensiveness and a fear of being overwhelmed by the conquered communities that persist today in spite of centuries of Muslim-majority states. Islam and Shari 'a have such a hold on public perceptions that attitudes of contempt and practices of discrimination against non-Muslims are accepted as normal.

Traditional Muslim Attitudes As Set Out In The Shari 'a

Christians and Jews ruled by Muslims had the legal status of dhimmis. For example, they were allowed to keep their own faith and given protection in return for submitting to Muslim rule. However they were considered subordinate and inferior, not a part of the mainstream community of the Islamic state. The limited rights belonging to non-Muslim communities in a Muslim state are set out in the Shari '

a. Behind these restrictions lay the conviction that Muslims are superior to all other religious groups, and that this is ordained by God. Therefore only Muslims are full citizens. Shari '

a restrictions on dhimmis included a ban on public displays of Christian symbols. They were required to dress in distinctive fashion so as not to be mistaken for Muslims. Dhimmis were not allowed to carry weapons, have public positions over Muslims, or insult Islam in any way. They could not give evidence in court against Muslims, and were not permitted to marry Muslim women. They could not build new churches except by special permission from the head of state. They had no political rights and had to pay a special poll tax. These Shari '

a restrictions still influence public and government attitudes to Christians even in states with secular constitutions. Any non-Muslims who sought equality with Muslims were considered to have broken the Protection pact, and therefore could be attacked by military force. This is why modern Christian demands for a secular state with equal rights for all citizens regardless of religion are seen by some Muslims as a rebellion against God’s law, opening the way for persecution.

Rising Power Of Islamism

The Post Colonial Period has seen a rising tide of radicalism within Islam, often called Islamism. This has fuelled hostility towards Christians and has eroded the hard-won freedoms gained in the colonial and independence era.

The Islamist program includes:

Christian Response to Pressures

Christians in Muslim lands face an identity crisis as they seek to be loyal to their nations while facing persecution by dominant Islam. Christian attempts to influence internal politics or to encourage Western pressure on their governments often backfire, as the “prove” to Muslims that Christians are Western collaborators who have forgotten their rightful subservient place in Muslim society.

Sources Of Persecution

1. The State: In some countries it is the state that persecutes Christians through unjust laws, restrictions on church activities, arbitrary arrest, torture and imprisonment. In several Muslim states such as Saudi Arabia, Qatar, Iran, and Sudan, the law specifies the death sentence for a Muslim who converts to another religion. In Iran, the government has severely restricted the ac

tivities of Protestants, closing several churches and the Bible Society. Churches are forbidden to hold services in Farsi, the national language. Several Christian leaders have been abducted and killed, apparently by the secret services, and one convert from Islam has been executed. Similar situations are also happening in Saudi Arabia, Nigeria, Mauritania, and Chad.

    1. Radical Islamist Groups: Islamists are pressuring governments to become more Islamic, implement Shari '
    2. a, and take a more negative stance towards Christians. Armed Islamist militias attack Christians to reinstate Muslim superiority and dominance in all areas. In parts of Indonesia, Egypt, Pakistan, Chad, and other states, this has been an ongoing and intensifying process. Governments are often unwilling to defend their Christian citizens effectively because of the powerful influence of radical Islamists.
  1. Communal and Mob Violence: Following incitement by radical preachers, mob violence has repeatedly erupted against Christians in various contexts where Christians had previously lived in relative peace with their Muslim neighbors. This has happened again and again in Nigeria, Chad, Niger, Indonesia, Egypt, and others.

Types And Stages Of Persecution Disinformation

Disinformation about Christianity is widespread in the Muslim media and in mosques. Articles, radio, TV, broadcasts, sermons and pamphlets often parody the Christian faith and rob Christians of their good reputation. Offensive language and insults about Christians are often heard in public discourse as well as unfounded accusations. Traditional Muslim views of Christians as impure unbelievers and second-class citizens are reinforced.

Discrimination

Public opinion constantly fed with disinformation results in discrimination against Christians in education, employment, the judicial system, and allocation of resources. Official and unofficial bureaucratic hurdles are placed before Christians seeking their constitutional rights. Appeals and complaints by the Christians are normally ineffective and sometimes counter-productive. Christians often find it difficult to get jobs in the civil services, security forces, and higher education. Christians may be excluded from the political system. They often do not get merited promotion. Legal discrimination based on Shari '

a means that in some states the witness of Christians in court is worth less than that of a Muslim, and compensation accorded by courts is less for Christians than for Muslims. Blasphemy and apostasy laws are sometimes used to threaten Christians with the death penalty or long terms of imprisonment.

Outright Persecution

The effects of disinformation and discrimination are cumulative and mean that persecution can be practiced without public outcry or opposition.

• Repression:

In many Muslim states it is difficult or impossible to repair churches or to build new ones. Churches may be closed down. Christian schools, hospitals, clinics and orphanages may be nationalized or their work obstructed by bureaucracy and legal hurdles. Christians often face threats, intimidation, loss of employment, and other forms of harassment.

• Violence

In certain contexts, violence is perpetrated on Christians and their property. These raids may be implemented by Islamist extremists, security forces, paramilitaries, or by mobs. Christians are arbitrarily arrested, beaten, jailed, and tortured.

The article above is reproduced in it’s entirety and with permission from the Barnabus Fund Magazine.

A Reflective Voice Of A Young Generation Pastor On The Future Of the 21st Century African Church

What will the 21st century African church be like?

This is the question many missiologists, strategists, African leaders and many missionaries to Africa are asking. In the month of May, our magazine, Harvest Time, was privileged to sit with Josias Silas Sanogo, an ordained pastor of Assemblee Evangelique des Pentecotists in Burkina-Fasso, West Africa. During our time, he reflected with us on the future of the 21st century African church and its challenges.

Who is Rev. Josias Silas Sanogo?

Josias was born in Burkina-Fasso, West Africa. Through his many years of experience as a church planter, pastor, evangelist and national leader in West Africa, Josias has developed a deep passion for strengthening indigenous, gospel-centered evangelism and church planting. Josias is a graduate of the Institut Biblique et Theologique d’orvin (IBETO), in Switzerland. His is also a graduate from Logos University and received his Masters Degree from the Faculte Theologique de Aix-en-Prevence, France. Rev. Josias is one of the young generation leaders in the West Africa church today. He is currently serving as pastor and Director of Logos Bible Institute and General Secretary of his denomination.

At the beginning of the 21st Century, almost fifty percent of the people on the African continent claim to be Christians. The last two decades of the 20th century have seen a great explosion of Christianity and Christian growth. In your view, what are the theological questions that are urgent in the African church today?

Josias: I believe the African church in the 21st century has a need to understand how God is working among African traditions. African theologians must decide whether to deny their own tradition, culture and history and embrace Western traditions that came with the growth of the Christian church in Africa, or they will have to find a balance between the two.

There is much evidence that the African church is becoming more Africanized. Do you believe that this is the case in Africa today?

Josias: We must not forget that the church in Africa was largely planted by European missionaries or those who were trained and seriously influenced by western missionaries. Because of that, the church in Africa became mostly westernized with European ecclesiology. Therefore, the main denominations in 20th Century Africa were similar in many ways to their European parent churches. From Ghana to Togo, Kenya to Tansania, and from South Africa to Zimbabwe, many African Presbyterians, Methodists, Anglicans, Lutherans and more sang the same hymns and worshipped the same way. Their ministers wore the same ecclesiastical clothing and the structure of their worship services were very similar. Even the ecclesiastical hierarchy was the same. In fact, many Africans who traveled to Europe and visited these denominations always felt basically at home. That is what we knew and practiced in our churches in Africa for many decades. But today, things are changing. African churches are becoming Africanized in that the singing of the western hymns are gone and have been replaced by the singing of African choruses. The rigidity of western styles of worship has been replaced by a more physical and emotional expressiveness. We are also experiencing much more freedom in the African style of leadership and preaching. With this evidence, we can say affirmatively that the attitudes of young African church leaders are leaning much more toward the ’Africanization’ of the church.

In your view, what will be the great challenges the African church will face in the 21st century?

Josias: It is undeniable that the church in Africa will have a successful future. However, the church will also face some serious challenges. For example, let’s take theological education. One of the problems African Christianity will face is the danger of being influenced by anti-supernatural rationalism like the western church has been. This anti-supernaturalism has caused the western church to form a moral fraternity or holy huddle club of like-minded people who come together for fellowship. Africa does not have the problem with anti-supernaturalism, because the African world view presupposes the existence of God and his presence in the lives of his people. The problem is that more Africans are studying in western theological institutions and have been heavily influenced by this anti-supernaturalism, and are going back to their home countries with those views which weaken the church. This leads me to say that the young generation church leaders in Africa must work diligently to create theological institutions, and to develop and train strong biblically sound theologians and academic leaders who will be gatekeepers of the historic orthodox tenants of the faith. Another challenge the African church will face is what I call a dangerous fanaticism. My concern is that as the church becomes more African and more Pentecostal, the church leaders in Africa must be careful not to expect miracles in every service. To do so will lead the church into dangerous fanaticism and cause them to embrace heresy which is the number one enemy of Christianity.

Before we depart from here, do you have any last thoughts you would like to share with us?

Josias: We live now at a time when the church is multicultural and I believe that the fullness of the stature of Christ will come when Christians from all these cultures come together. As Paul says in Ephesians, it is as though Christ himself is growing as the different cultures are brought together in him. I pray that 21st century Christianity in Africa will not contain the spirit of God to any single program, denomination, geography or human design and that the church in this century will be as varied as the colors of God’s creation, as numerous as the sands of the seashore, and as spectacular as the variety of human beings created in the image of God. I believe the church in Africa will work hard to meet all the challenges by his grace, and that the work will be new and exciting, for we know well that the best is yet to come.

Spotlight on the Ministry

“If You Remain Silent At This Time”

This statement comes from Esther 4:14 in which God’s people are threatened with eradication by a hostile force. Esther took up the challenge to speak out on their behalf when an opportunity came. I truly believe that Christian brothers and sisters who live in abundance and prosperity can also speak out on behalf of their fellow believers in much need. Let us make use of this opportunity while we have it.

In the previous newsletter, I highlighted our concerns about the huge challenge I am facing to raise funds for our minis-try’s activities both in the U.S. and in West Africa. We are a non-profit ministry, and 100% of our funding must come from support and donations, so raising funds is always an issue and the pressure is always on. I am doing my best and praying a lot with our team for God to provide our min-istry’s needs.

Ministry Challenges

We have not yet reached our goal for our fund raising campaign. We set a goal to reach 113 people who would pledge $100/month toward our ministry, and so far we have received only 33 partner pledges per month. We need 80 more pledges toward the ministry. Either large or small gifts are equally appreciated and these gifts are tax deductible. We are using your gifts to support indigenous pastors, missionaries and evangelists in Togo, Ghana and, now if possible, Burkina-Fasso, a potential target country for Muslims. We are sending $100-150 to our missionaries and pastors as salaries to assist them with their needs. Even though the salaries are small, we are praying and working hard in order to keep sending it regularly which will be a weight off our minds. They will no longer have to worry about their children’s schooling, clothes or how they will pay for next week’s food.

Ministry Needs In The USA

We have not had enough pledges in order to rent a place for our U.S. office, and up to now, I have been working from my two-bedroom house with three children. It is very hard for the U.S. to carry out our activities without having an office. We have been having a hard time coming up with funds that will allow me to travel for my fund raising campaign, mission conferences, and my ministry’s promotion trips. Please do not forget to pray for our ministry. This is truly a matter for prayer as we anticipate the financial support necessary for continuing our ministry in the States as well as West Africa. We sincerely thank our faithful supporters with their generous gifts. We will keep praying for those who want to support us but have not yet done so.

Updates

Rev. Sanogo Visits Us In The U.S.

In the beginning of June, we hosted Rev. Josias Silas Sanogo, pastor and bible school director from Burkina-Fasso, West Africa. During his time with us, we traveled and visited many churches and also explored many ways in which our ministry can get involved in church planting activities and pastor’s training conferences in Burkina-Fasso. We were very blessed to spend time with this precious brother.

Praise God For Your Spiritual Giving

In our previous newsletter, we highlighted our four urgent needs to you and asked you for your prayers and support. Your sacrificial giving has helped us purchase two portable 400-watt generators for our mission and outreach team in Togo. This has injected new enthusiasm and hope for our partners. We also thank God that he uses brothers and sisters like you who helped pay the costs of our Togolese church planter, Tossou Chico, who needed $1000 for surgery and $500 for other personal needs including the purchase of a bicycle. Because of your love, compassion and prayers we have met all these needs. Again, many thanks to you.

More Good News: The Purchase Of A Great Piece Of Property For The Headquarters Of The Ministry In Togo

We are praising God for answering two years of persistent prayer. Two years ago, the Lord lead us to pray for the purchase of a property for the headquarters of our ministry in West Africa. Naturally, I was very reluctant and struggled to pray for such things, since we do not have many partners to financially support our ministry. However, we started praying for the property and a few months later I was informed by our National Director in Togo that they found a property in a new development which could be a strategic place for our ministry if we could afford to buy it. We then intensified our prayers and began to share our intentions to purchase this property with all our friends and partners. Then our heavenly Father favored us by using two brothers in Christ to help us purchase this property for less than half of the cost of other properties in the area. We are praising God, and asking him to provide even more finances for our ministry in order to carry out our plan and see our dream of international headquarters becoming a reality in the near future.

Would You Like Your Gifts To Go Further?

Regular giving direct from your bank to New Harvest Missions International’s Bank is a simple way to make your giving more effective, quick and easy. It reduces our administrative costs and helps us to plan. You can give monthly, quarterly, or annually. It costs you nothing extra, and you can alter the amount or stop your donations at any time. If you have not yet set up this kind of arrangement, and want to do it, please think and pray about whether you could start doing so. You can cancel the arrangement at any time. Please contact our bookkeeper or Nathaniel:

Elizabeth Smith 6110 Caliber Ct. New Port Richey, FL. 34655 Home Phone: 727-376-6866 Email: bethsmith642@hotmail.com

OR

Nathaniel Adawonu 3353 Trophy Blvd. New Port Richey, FL. 34655 Home Phone: 727-389-3049 Email: adnath@verizon.net

We will be pleased to send you a form to fill out for us.

Probable Harvest 2005 Pastors Conference

Due to our financial difficulties in our ministry, we have not been able to find sponsors for our Harvest 2005 Pastors Conference which was supposed to take place in the month of June. Because of that, we have postponed the conference to the first week of September, hoping God will provide sponsors for this conference. Our financial goal for putting on the conference is $3000. Your donation toward this conference will be greatly appreciated.

Current Urgent Prayer Needs

Please join us in prayer regarding the following needs:

1. We are in urgent need of $1,900 to buy a

motorcycle for our National Director, Rev. Solomon, who travels extensively to more than thirty church planting stations and visits six evangelists in Northern Togo. Would you please help us to purchase the needed transport?

2. Rev. Mathieu Gabla, our church planter in one of our Muslim regions has gathered more than 100 people and is getting ready to start a new house church. We are in need of $800 to lease a house within a year, and use it to accommodate their weekly meeting as well as living accommodations for their family. Please, we need your prayers and help.

3. Since the beginning of this year, we have been struggling and praying for the Lord to provide some funds for us in order to lease a small office for our operations in the USA. Right now we do not have any office space, and Nathaniel’s house is too small for all our activities. Will you please help us in any way?

To Our Partners and Supporters:

We are pleased to inform our supporters that our application for 501 C-3 has been approved. We are asking all our regular and new donors from now on to make checks payable to New Harvest Missions International or NHMI and not to River Ridge Presbyterian anymore. We will be able to issue a tax deductible receipt to all our partners and supporters at the end of the year. Again, please do not make checks payable to River Ridge Presbyterian Church anymore, but remember that the address is still the same: 9230 Ridge Road, New Port Richey, FL. 34654.

We thank you for your generosity. As you know, our ministry depends on the Lord to provide committed, financial supporters like you in order to carry out our ministry activities on the mission field. In this newsletter, we reported on some recent achievements of our ministry in which we were able to give and do things because of the generosity of New Harvest Missions International supporters. Thank you for your kindness and please pray as you consider all you have read.

Togo: Political Strife Endangers Native Missionaries

Tension between supporters of Togo'

s new president Faure Gnassingbe and supporters of the opposition leaders has impacted local ministries, according to native mission leaders. “Some have said that government leaders want to take actions against the churches in days to come,” writes one native missionary. “Please pray for us.”

The conflict began with the election of Faure Gnassingbe earlier this month, an election many observers have claimed was fraudulent. Citizens took to the streets in protests, many of which turned violent. Over 100 people, most protesters armed with slingshots and machetes, have been killed since the election. Thousands of Togolese worried about escalating violence have fled to neighboring Ghana and Benin.

Remaining in the troubled country are many native gospel workers. Though their personal safety is at risk, they are committed to sharing God’s truth in such volatile times. Writes one native missionary in an email, “I cannot run away because of the mission God has called me to for salvation of my countrymen. During this difficult period, my team and I are trying to preach the gospel to people in some houses. We know that could be their last occasion to hear it before death arrives, either through gunshot or starvation or sickness.”

Togolese Christians may be in even more danger than other citizens because, according to one native mission leader, the government perceives them as unsupportive. He says that shortly before elections were to be held in early May, three church leaders approached authorities to ask for postponement of voting. Now, the mission leader believes, the government may turn against all Christians and crack down on their freedom.

The steady advance of Islam in this part of Africa is another concern for missionaries. One writes, “During the reign of

Eyadema [Faure’s father], we were under an embargo of the European union. During that period Arab countries deployed billions of dollars not just to help meet economic needs but also to Islamize the country. They dug wells, built bridges on the roads, took in orphans and then constructed mosques.”

Native gospel workers sense the urgency of their mission. They preach the message of Christ door to door and have experienced breakthroughs in several areas, starting small congregations of former Muslims. They have drilled five wells recently for the poor villagers and are hoping to drill some more soon.

They do such work while facing not only growing danger but also growing poverty. Togo’s current situation has worsened an already struggling economy, making survival even more difficult for native missionaries.

Please pray for them for safety and provision. Pray that the gospel would continue to advance in this troubled country.

Used by permission from Christian Aid Missions, Charlottesville, VA.

Donations

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