II. Korinthus I Application of the Church of Sierra Leone II. part
The suffering of the Sierra Leone Church transformed the Church into an active participant in the political affairs of the nation. A very negative and devastating dimension is the fact that several coup d'état stuck with a direct past, all of which were Christian as head of state. These coupons have become tremendously intense rather than mass pains.
The consequence of incineration of church structures is the proper declination of membership. The evangelical situation, though not accurately, generally reflects the art of all denominations. The decline in membership can be attributed to several reasons. Although some Christians have been killed, they have migrated to a significant extent. This Diaspora took the Sierra Leone to many West African countries. Now, for example, in Lagos, there is a reasonable part of the Sierra Leone, some of which will not come back since they were married to Nigerians or found otherwise. Those whose important relatives provided tickets to the Western world were fortunate to have joined the various resettlement programs as well.
The very serious impact of suffering in the Church was that he was inclined to accept the various church organizations that claimed to be Christians. In this period, for example, the Church of Jesus Christ of Latter-day Saints became popular. These bodies played against the poverty of Christians. The doctrines of comforting life were accepted by most Christians who saw them as a solution to their problem.
THE SIERRA LEONE KIRCSA REPLIES TO THE EFFECT
The Church reacted in many ways to suffering. The Gospel came with a large response that was followed by a negative reaction, that is, over-emphasizing the teachings of well-being in the Gospel. The congregation's response to Sierra Leone's suffering can not be complete without discussing their contribution to improving people's suffering during Liberian and Sierra Leone's civil war, and evaluating this response especially in the latter.
Reply to the Gospel
The response to the gospel has increased significantly due to the decline in people's living standards. Hope is completely lost in the political system and in every human institution. It was common knowledge that solving the problems of the country was spiritual. Call to Pentecostal Churches that have made many evangelisms, which brought thousands to the saving knowledge of Jesus Christ. Paradoxically, Sierra Leone was probably the first West African nation to receive the Gospel. Yet, after two centuries, "twelve percent of the country claims that Christianity, very few religious denominations have increased over the past forty years naturally or have lasting effects on the country" (Johnstone and Mandryk 2001, 564).
The lack of spiritual and biblical qualifications is a critical issue in Sierra Leone Church. Bible schools are too small and far apart. Most Pentecostal churches are independent, and leaders are not theologically trained. Most preachers are there before prosperity (discussed in the first chapter) has promoted and encouraged their churches to withstand suffering at all costs, including poverty.
The nation's economy did not help either. With intellectual and social disintegration, political corruption and economic mismanagement, by the end of the eighties, it has caused enormous difficulties for most Sierra Leone populations. Prior to this period, the church's very strong personal confidence was emphasized by the willingness of its members to carry people daily to follow Jesus. The extremely high unemployment rate of graduates and, in general, jobs that are generally unavoidable for young people are a great attraction for the welfare gospel of Sierra Leone. As in the Nigerian situation, "the impact of the recession was particularly disturbing given the fact that a decade-long unprecedented economic boom was experienced" (Awoniyi 2004, 3).
Reply to the Sierra Leone War
In 1991, Sierra Leone became a civil war rebellious terrorists, many of whom fled the adjacent Liberian war. The rebels destroyed the villages and caused destruction in the country. Many churches were destroyed, and most of the population had to flee to Freetown, the capital, where the population had swollen over a million in a very short time. Many of these people became homeless or survived in refugee camps. After witnessing the parallel orgy of violence under which deep pain and suffering were experienced, Sierra Leone churches were asked to offer a variety of cures. The Council of Churches – the coalition of eighteen Protestant denominations through Sierra Leone – was a great force in reconciling the Church's reconstruction and peace-building efforts. He shared the Inter-Religious Council, the World Religion and Peace Conference, consisting of various religious units, which was also another important organization that historically worked for peace. Indeed, the Inter-Religious Council is the coalition of two main religions of Sierra Leone, Christianity and Islam. Began on April 1, 1997, as President of the Bishop of Humper, United Methodist Church. Among the representations of the Inter-Religious Council, fourteen major Christian denominations are Sierra Leone, including the Roman Catholic Church, and the nine largest Muslim organizations in the country. In light of the cruel massacres that occurred after the Bureau's restoration in March 1998, the Ambassador of Sierra Leone, Alhaji Ahmed Tejan Kabba, was committed to meeting the rebels. But the leaders of the Inter-Religious Council encouraged the president to think. At the same time, religious organizations have begun to reach members of the RUF, providing food and humanitarian assistance.
As many religious bodies participated, their representatives could safely unarmed in the rebellious forts. The rebels also had Sierra Leone, and religious organizations did not leave them. The promotion of religious interreligious religion was the work of the World Conference on Religion and Peace and the United Methodological Commitment Committee (UMCOR).
Particular attention should be paid to the role of the Diocese of the Diocese, which is one of the church denominations that played a leading role in the intense period of suffering in the nation. The war has ruined the socio-economic life of a peaceful people once. During the crisis, the United Methodist Church played a greater role. Through the United Methodological Closure Committee and other partners, people in refugee camps received food, used clothing and medicines. Ecumenically, some key Church leaders are involved in peace talks. Above all, the doors of the churches of the cities remain open to those who want to pray and seek inner peace and God's intervention in the seemingly foolish situation in the country.
The United Methodists team, who visited Sierra Leone, first examined the suffering and need for relief in the country. They also discussed the challenges of Christian education, evangelization, worship, care, and communication.
Bishop Joseph C. Humper was recalled at his 120th annual meeting in Sierra Leone on 22-27 January 2000 calling for international intervention in his country. Humper discussed the congregational approach in the context of Sierra Leone's problems and gave the conference leaders a twenty-two point challenge. It encouraged the dismissal of two thousand (2000) children and young women and expressed concern about the slow pace of decommissioning, disarmament, camps and reintegration. The war destroyed families, communities, businesses, and churches, and thousands of United Methodists are among the posterity sufferers. The schools and educational centers associated with the United Methodists were destroyed, churches and property burned and ministers and their families remained homeless. The 2000 annual conference was postponed due to the atrocities caused by the war. 6-16, 1999.
We must mention the contributions of a very vigorous Christian organization, the Nehemiah Project. The Civil War in Sierra Leone left the generation of child soldiers traumatized or orphaned because of their desperate needs. The nehematic project, named after the Prophet, who re-created Jerusalem's city walls with a new opposition structure, is a rehabilitation project for these traumatized boys. Identifying, "fitting, training and supporting such people is one of the most important investments the church can do" (Stafford 2002,11). Founder Lynn Coles, a member of the LifeLine Community Church, quoted Avril McIntyre as Coordinator of the Living Line United Kingdom, saying that "the purpose of the project is to provide for and rehabilitate these children, and the hope is that they will experience the love of God who is in great can change his life "(Hooper 1999, 7). The task of the project is intense.
Imagine being ten years old. See that your parents were brutally killed before you and then friends with friends who say they help you forgive your parents. death. They cover and dress. He began to clean their weapons. They give you a pistol and allow you to be at once or twice. You will soon be in the fight. They're unknown to you, they've slipped gunpowder into food. This makes you look brave, but it is also very addictive. Go with the warriors and watch the fear of fear being blown. These people are responsible for killing your parents, they say. With guns or machetes in your hands, all grief and anger multiply and before you know you've crossed the line. Now there's blood in your hand. Now imagine that the child is called a healer. This is the mission of Nehemiah Project in Sierra Leone (Hooper 1999, 6).
True Christian brothers volunteered to work with several humanitarian organizations. A case where war-related children, the Freetown and Bo's supreme agency, work with the United Nations Children's Fund (UNICEF) to help former child soldiers who have been released from the rebels who have been kidnapped in the country's civil war. They have succeeded in reuniting many children with their families.
Awoniyi, HO 2003. The curricular response as a contradiction to prosperity The Gospel: A Suggestion.
at the Intellectual Forum of the West African Teological Seminary in Lagos, Nigeria February
Hooper, Lorraine, 1999. Suffocated in Gunpowder. Christianity Today, 43 (13): 6-12.
Johnstone, Patrick and Jason Mandryk. 2001. Working world: When we pray, God works. 21. ed.
Harrisonburg, Virginia: International Research Office.
Stafford, Tim. 2000. The first black liberation movement. Christianity today
44 (8): 4-12.
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