Section II. Korinthus I Application to the Sierra Leone Church, III. Part



We can not argue that the congregation has reacted to the suffering of the people of Sierra Leone. However, the size of the answer is worth mentioning.

The role of churches in securing conflict resolution programs is vital. Forgiveness and reconciliation are such important teachings that the Sierra Leone Church does not justify. Most churches are organizing a one-off program of forgiveness rather than being treated as one of the most important virtues of Sierra Leone today. The dangerous culture of today's Sierra Leone is revenge. If the raped victims did not abandon their aggressors, they would eventually have grown up with hatred, waiting in silence for every opportunity for revenge. Some people who have been infected with HIV during the war believe that they must get rid of immoral sexes through which the virus is spread. This underlines the critical need for community-based healthcare, which is of paramount importance, as well as HIV / AIDS awareness. Many children's disasters have joined the rebel movement (though under duress), with the conviction that one day they are growing up and tracking their perpetrators.

Realistic observation is that forgiveness is relatively easier if the individual is in close contact with Jesus Christ. This is the background to which the researcher evaluates the Church's evangelizing work well during the expectations. The population should be evangelized and properly taught. Then the principle of forgiveness in local church congregations would be sensible. Perhaps this is one of the most important ways of arresting the dangerous culture of hatred, which, if improperly arrested, will hold back its ugly head in the not too distant future. Realistically, forgiveness and reconciliation can only be achieved if evangelization and pastoralism are the most important problems of the Church. For these and related programs, the Sierra Leone congregation has to spend financially if any reasonable success can be achieved. The suffering of the Church "now becomes the work of love, the work of redemption, saving those we love" (Kreft 1986, 138).

According to a positive remark, the story of the end of the rebellious war can not be complete without formulating chapters on the role of the Church, which played an active role in reaching the Lomé Peace Agreement of 7 July 2000 between the rebels and the government. Bridging the gap between the two sides has convinced the government to start talking to the rebels. Humanitarian aid was provided to both governmental and rebel revolutionary armed forces (RUF). With support from the Norwegian Church Support (NCA), the Inter Religious Council, for example, provided nutrition for both combat forces. With this intervention the looting was reduced.

Despite the above, there is a need for the Sierra Leone Congregation to be more involved in relief, rehabilitation, reconstruction and resettlement programs. Revolutionary rebels, churches, schools, clinics and other institutions need to be renewed or renewed to continue serving the people. In addition, the programs focusing on the struggle for rebel warfare, as well as counseling adults, orphans and women, as well as traumatized people, as well as the efforts to solve the problems that arise in the church and the general public, are inadequate. Both the government and the church have the main cause of helping the population in the capital in regions of the country where more than 75 percent of the population lives.

Several programs are urgently needed to address the issues of children and women. The chauvinist society is often insensitive to the needs of women, especially those who suffered the most during the war. When husbands were killed, she took over the family, which is often very large in African environments. Most families became homeless. They were also victims of rape and other violent physical offenses such as amputation of arms and limbs. While the congregation does not address the real needs of women and children, the effects of the war will become apparent for the coming decades.

The Sierra Leone Church needs to identify itself with the suffering of the people. This was exactly what Paul did in the Second. Korinthus 1: 3-7. Stage. In the midst of suffering, the congregation in Sierra Leone must be grateful to God, giving him praise. This is well illustrated by Paul in the perikóp. It begins with the commotion of praise. It teaches the church to always praise God despite and not for that. When Paul and Silas were imprisoned, the circumstances were not humanly promoted to praise God, but their ultimate praise showed that they were aware that God was always to be praised by Dzsacs 34: 1. It must be in close contact with God that Paul Similarly, in greeting, God is called "our Father" (1: 2). The congregation should not forget the encouraging Scripture, which notes that "the Lord is my strength and song and my salvation" (Exodus 15: 2).

The Sierra Leoneans have a great lesson about the comfort of the word Pál. The extraordinary poverty of the Sierra Leonean congregation (which in fact reflects the country's overall situation), coupled with the passionate misery of the rebel invasion, strengthens the intensity of comfort. Although there are varying degrees of trouble, God's comfort is always available. This recognition is sufficient to bring hope to a hopeless church. The burning of church buildings is not the end of the church. In fact, the true church is the union of the saints, not the physical structures. Some Christians who were members of a famous church were the Church of the Holy Trinity, an aristocratic congregation of society, to cease church after the rebels had completely destroyed their cathedral during the rebel invasion. Some, like the Jews, could not understand that God allowed this to happen.

Paul has not promised the congregation a Christian life that did not suffer. The reality is that it is part of the Christian training program. In fact, he focused on its inevitability. Christ is suffering the invitation of Christ to follow Him. Christ goes to the cross and we are invited to follow the same cross. Not because it is the cross, but because He is. The suffering did not bless because he suffers, but because he is. Suffering is not the context that explains the cross; the cross is the context that explains the suffering. The Cross passes on this new meaning of suffering; Now it is not only between God and I, but between the Father and the Son (1986 Kreft, 137). The good news is that God deals with all kinds of suffering and offers comfort to him.

The importance of the fourth poem is reflected in the Sierra Leone Church's situation in the fact that the result of comfort from God is the ability to share comfort with others. This concept of common comfort is key to Paul's thoughts and motivations. The Sierra Leanean Church must acknowledge that his sufferings as Paul were in fact a positive force in his ministry. Jesus plays a central role in sharing the convenience of others. Jesus takes Sonic's position at the beginning of the pericide as he suggested comfort and suffering in the fifth verse. If, therefore, the hope of Sierra Leone's congregation is not only based on Jesus, the reality is that He has suffered as a Great example, and Christians will also suffer to identify with Him. At the moment it must be painful that the Sierra Leone congregation should understand that verse 5 explains the dignity of Paul's dignity. If you share in the sufferings of Christ, you must share your sense of comfort. Suffering gives generous comfort.

In reality, the Sierra Leone Church can not interpret the suffering of Christ as mentioned in verse 5 incomplete and properly quantified if its own suffering. Paul explains elsewhere in Scripture (Romans 6:10) that this was a one-off, unique affair or experience. When the church suffers, it actually reveals the intimate relationship with Christ whose name really is borne. The life of the Sierra Leone Church, in other words, the life of Christ – first suffering and possible glory. Paradoxically, the intensity of the suffering of Christians in Sierra Leone can prove evidence (for example, Paul) for identification with Christ. Those members who have lost their lives and been subjected to other forms of suffering when trying to save souls should regard Christ as God. Behind the rebellious lines when they try to help Christians and the general population, it is only a part of what the church has to do for the dying world, believing that if someone dies in the process, then there is hope.

Kreft (1986) believes that the coming of Christ, man's redemption, death, and resurrection are the things that solved the problem of suffering. As a result of the resurrection, when all our tears are over, somebody will look incredibly on them and laugh, not with sneers but with joy. Paradoxically, an atheist, Ivan Karamozov, brilliantly analyzes suffering more than some Christians when he observed it:

I think as a child that suffering is healed and recovered, all humiliating absurdities of human contradictions disappear like a sad rampage as the impotent and infinitely small Euclidean mind that in the world's finality, at the moment of eternal harmony, it will be so valuable that it will suffice for all hearts because it reassures all agony, the appreciation of all the crimes of mankind, all the blood that has been thrown away; not only to forgive, but to justify what happened (1986, 1981).

Are people in need of help? The answer is yes. Christians suffering from suffering have a tremendous advantage or are in a better position to appease other suffering Christians. If they realize that this is God who controls, then the Sierra Leone Church will see suffering as a divine appointment. The idea of ​​community expressed in passage is very important in Christianity in Sierra Leone. As they have suffered together, they finally rejoice. The correlation between suffering and comfort was active and clearly understood between Paul and Corinth


An analysis of the Pauline concept of suffering that makes the illumined path comfortable (II Corinthians 1: 3-7) and the Contemporary Church especially Sierra Leone), the unpopularity of Paul's teaching is revealed. Although God is the Father of all comforts, in some cases, the Sierra Leonees believe that it is not easy to objectively evaluate what special suffering God sees. Consequently, in certain circumstances, they are not grateful for their bitter experience. The involvement of the church in the military junta shows that a significant part of Christians will not yet grasp Paul's messages. Some, however, practically prove that God affirms that they will comfort those who suffer. Paul demonstrates or illustrates that the experience of suffering and solace is part of belonging to Christ and his sharing in service. Paul deals with suffering and the Christian community. Sierra Leone has not considered the community a vital link between Christians on several occasions. Consequently, they are not happy because they do not suffer together. Some left the country and lived in a diaspora, while others sought vengeance opportunities. Because they do not see God's hand in their sufferings, forgiveness and reconciliation are not popular concepts in the congregation.

Despite great misfortune, Christians in Sierra Leone must acknowledge that in every circumstance praise be given to God, Father, who gives comfort to their children. Suffering is not necessarily God. The truth is that "some suffering is man, war, but not many, at least not clear and obvious: we are born of suffering and suffering, whether we are a hotbed or peace-maker" (Kreft 1986, 170). God can afford to serve this purpose. There are times when God only says "no," because there is a better verb at the moment it was not visible. An international student at the Western African Theological Seminary (WATS) was depressed because he was marginalized in the ministry in a human sense and the younger shepherds shortly after entering the ministry had the opportunity to study. During his rebellious war, his residence was completely destroyed, and eventually he received a scholarship to study in WATS. The completion of the MA in the pastoral ministry coincided with the seminar's Master of Divinity program and he became the first graduate to allow him to get a scholarship from the Asbury Theological Seminary in the United States. doctoral program. Painfully profitable. If you do not recognize why you have allowed God's "marginalization," you are grateful for the storms that God has filtered in his life

. The comfort lies in God's comfort to his children. This comfort can not be end in itself, it is the ultimate tool. Having received the comfort of God under all sorts of suffering, the Sierra Leone Church has a very awesome responsibility for those who suffer. Like Paul when he warned Timothy of delivering what he learned to the loyal people who in turn taught others, the Sierra Leoneans, after receiving the comfort of God, are also forced to console others. When that happens, the brotherhood of Christians becomes apparent in the nation. It is worth emulating the example of Dr. Sanders Street Dr. Bola Davies (a real name hiding), a dynamic preacher in Sierra Leone. After a 16-year-old virgin daughter was violently raped by the number of rebels and brought back months later, she plays an extremely important role in helping others, Christians and non-Christians who have had similar afflictions.

Serious problem in Sierra Leone today captures her spouse , after raping the rebels. A concrete case is a Baptist Christian, Bro. Joshua Conteh (holding a real name), whose wife was raped by four rebels in her presence. After the incident, a good pregnancy test was positive and the brother initially insisted that he was not father of his father's child and strongly recommended abortion. A dynamic team was taken over by Christians who suffered similar traumas to advise. Though he was painful, he finally accepted it. When a bribe was finally released, the child was admitted to the child's home. Bro. Conteh is now among a Christian group involved in counseling victims of abuses.

Despite the above, the Sierra Leone Church only begins to capture the full reality. Despite the fact that the war is now the past, the consequences have been felt differently. An alarming and growing number of Christians are living with HIV / AIDS. These Christians need more counseling than defamation.

The Sierra Leone congregation needs to be estimated from the role of the party negotiating the end of the conflict. Rev. Theophilus Momoh, a representative of the Catholic Church in the interreligious religious council, respected the role of the church when he observed it:

Despite the death and mutilation in Sierra Leone's civil war, the Church urged dialogue and forgiveness. It is hard to forgive and forget about the atrocities committed, but we still emphasize the need for dialogue. Despite the fact that the Catholic Church supports Nigerian peacekeeping forces in West Africa, it favors dialogue with it. (The Signs of the Times 1999)

In 2 Corinthians 1: 3-7. the Sierra Leone Temple. Despite the fact that all questions are father-filtered, God has not initiated or suffered in Sierra Leone. In the midst of suffering, God has every sense of comfort (including all forms of suffering in Sierra Leone, which has classified the world's poorest country). This comfort is His Son, Jesus Christ, indicating that he has no other means to him. The Christians in Sierra Leone, who have been enlightened, are forced to be comforting channels. They must be devices for the convenience of others.


Kreft, Peter. 1986. Feeling from suffering. Ann Harbor, Michigan: Slave Books.

Times Symbols. 1999. America, 180 (11)

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