Editorial
January/ February, 1991
Volume 26, Number 1

H. Stover Kulp and A. D. Heiser began the first Church of the Brethren mission work in Nigeria, West Africa in 1923. The work was slow to develop. Four years passed before the first converts were baptized. The early missionaries focused on evangelistic preaching, secondary education, teacher training, and medical care. There was only modest growth at first. By 1955 there were only 2,000 members of the Church of the Brethren in Nigeria. But in more recent years the church in Nigeria has grown very rapidly. Since 1973, the Church of the Brethren in that country has become autonomous, and is now called the Ekklesiyar Yanuwa a Nigeria (EYN). Membership in 1990 numbered more than 45,000 and worship attendance exceeded 90,000 each Sunday.

The Galen Hackman family began a two-year term of work at the Kulp Bible College in Nigeria on July 16, 1989. Galen and Doris are both teaching classes at the Bible College. Galen teaches advanced English classes and Biblical studies. Doris teaches machine sewing and crocheting in the Women’s School. In addition, Galen has been serving as the Director of Studies at the College. Their children–Yvonne, Maria, and Nathan–attend Hillcrest School and generally only see their parents at holiday times during the year. The Hackmans are planning to return to the United States during the summer of 1991.

Nigeria is a Third World developing country. Communication systems are not yet fully developed. There are very few telephones. Only the few privileged people own automobiles, and paved roads only run between major cities. Life for most people centers around their particular village, tribe, and language group. Food is raised on family plots. Much time is required just to maintain subsistence living. Families can barely afford the essentials of life. Yet, as the reader will see, the Nigerians are noted for their hospitality and their exuberant worship patterns.

The first issue of the BRF WITNESS in 1991 is featuring some of Galen’s accounts of interesting experiences the family has had during their term of service in Nigeria. Galen says that “the work has been difficult at times but always rewarding.”

EXPERIENCES IN AFRICA: WORSHIP

By Galen R. Hackman

The small cement-block church house was packed. As I sat shoulder-to-shoulder with my brothers and sisters in the faith, and glanced out the door, I saw many more people gathered outside, in the shade of a mango tree. The day was hot. My body perspired in the heat and my back ached from the backless, concrete slabs upon which we sat for benches. As more people filed in, each one took a seat and bowed for a few moments of silent meditation.

The sanctuary is modest and unadorned. A simple, wooden pulpit placed centrally in the front of the room is the focal point for the worshippers. The area is somewhat dark and gloomy, since there is no electricity and the windows are small and few in number.

Yet in spite of this exiguous environment, the sense of anticipation is keen as the worship leader rises to speak. These people have met here to worship–and neither heat, meager surroundings, nor over-crowding–will keep them away. The leader greets the congregation with a Bible verse and prayer. In unison, we respond by praying the Addu’a Ubanqiji. As we share together in this sacred prayer that Jesus taught his disciples, I feel the unity of the Spirit among us. How many times, in myriads of locations and divergent languages, has this prayer been uttered from the lips of God’s people?

A congregational hymn is announced. I quickly turn to the hymn in my personal copy of the Hausa hymnal, for each worshipper must bring his own copy to the service. There is no musical score, only the printed verses. There is no organ or piano to start the song on key. The chorister hums the first notes and leads the congregation into a slow, but meaningful and deliberate singing of the sacred truths.

Following the hymn, the leader calls on one of the congregation to verbalize a prayer for the community. He prays for the church and for all the inhabitants of the local village, for their families and friends. The prayer reflects the sense of kinship shared among the peoples of this land.

The first passage of Scripture is read from the Old Testament. The sound of the sacred words barely fades from my ears when the ladies fellowship begins their jubilant, traditional African style, song of praise. Instruments fashioned from gourds and pots accompany the chanting of the women. Their song is fast and lively. So overjoyed are the singers that one or two unexpectedly break into a shrill, high-pitched, ecstatic wail that sends shivers up and down my spine.

Almost as if to calm the vibrancy of the women’s fellowship’s song, the leader calls upon the choir to share their numbers with the congregation. The choir rises and sings an old hymn of the church stemming from Reformation times. The choir clearly reflects the influence of Western Christianity. The tunes are familiar. The harmony is in four parts. I’m struck by the power of the traditionally African and the traditionally Protestant offered side by side in the freedom of this service of worship. Here is the best of two worlds, two cultures, lifted up to God as a sacrifice of praise.

My mind is brought back to the hour at hand by the reading of the second passage of Scripture, now from the New Testament. In response, we rise together and recite by heart the Bangaskiya, that great and inspiring statement of faith we call the Apostle’s Creed. The language is strange and I understand it only in part, but the truths that we hold in common bind us together as we confess, “I believe. . .”

No worship is ever complete without announcements. The secretary is called from the congregation and relates the statistics from last week’s worship, the schedule of future activities, and other facts germane to the life of the congregation.

The worship continues as men pass baskets to gather the weekly offering. As the basket passes me, I notice the abundance of small bills. These are poor people and times are hard here in northern Nigeria. Nevertheless, the people give what they can, not only in cash, but also during the quarterly gathering of the tithe when the firstfruits of their crops and livestock are also given as offerings for the benefit of the church.

The choir rises again and sings a song inviting the preacher to enter the pulpit. The preacher is not the pastor of the congregation, but either a leading lay person, a visiting clergy, or a minister in training. Many pastors rarely preach in their parishes, but give their time instead to the caring of the flock in practical ways. The sermon is preached with enthusiasm, though the message is simple and basic. Stories from everyday life and illustrations prevalent in the community abound. As I listen through an interpreter, I sense that although there is no new theological insight here for me to meditate upon, and neither is there a fancy, academic interpretation of the text-this man is communicating the Gospel in clear language to his people. They understand him, know what he is driving at, and see how the truth might apply to their lives during the week ahead. As one trained in the culture of Western Christianity, I am tempted to say the message is a bit legalistic and shallow, but then Nigeria is a different land, a unique culture, and the church here is very much in a stage of adolescence as it matures to full adulthood.

We closed with a hymn, a prayer, and the blessing of salama. Before anyone left the sanctuary, we sat for a few moments of silent meditation. Then we rose quietly and filed out of this meeting with the holy God, and we entered once again into the village where our faith is lived out in practice.

EXPERIENCES IN AFRICA:

BAPTISM/ LOVEFEAST

Baptism and Lovefeast have always been two focal points of Brethren life and worship. So it is with the Ekklesiyar Yanuwa a Nigeria. It was exciting to witness my first baptism and to participate in my first lovefeast here, and to realize that even in this different culture and strange tongue, the lovefeast is observed much as I would do in the States.

The service this day includes baptism for about 15 youth who had completed membership classes and had made the covenant. The baptism is held at 9 AM, followed by a regular worship service. Applicants for baptism must complete a course of study which concludes with an oral interview by the leader of the congregation. Applicants then enter into covenant, which involves pledging to obey the instructions of Matthew 18. This is done at a time prior to the time of baptism.

On this day, the applicants are called forward and asked to respond to the following questions:

1) “Ka ba da qaskiva cewa Yesu Kristi shi ne Dan Allah da Mai Cetonka?” (Do you believe that Jesus Christ is God’s Son and is with your salvation?)

2) “Za ka ki Shidan da dukan rudinsa da dukan zunuban duniva?” (Will you refuse Satan with all of his deception and all the sin of the world?)

3) “Za ka daura alkawali da Allah cikin Sunan Yesu Kristi, cewa za ka bi shi har mutuwarka?” (Will you covenant [lit. "tie up a promise"] with God in Jesus Christ to follow him as far as your death?)

The applicants respond affirmatively, and then are taken into the waters of baptism. One by one they are immersed three times, 6kin Sunan Allah Uba, da cikin Sunan Yesu Kristi, Dan Allah, da cikin Sunan Ruhu Mai Tsarki. (In the name of God the Father, in the name of Jesus Christ God’s Son, and in the name of the Holy Spirit). As they exit from the baptistry, they are warmly received into the fellowship of the church.

Following the baptism and the worship service, the congregation takes a short intermission while food and water are carried into the sanctuary and a place for feet-washing is set up outside-in preparation for the lovefeast.

The service begins as the leader offers words of explanation from the Littafin Hidima (Book of Services). Various Scriptures are read at appropriate places and prayers are offered and hymns are sung. John 13 is read. The feet-washing is done outside in small groups of fifteen to twenty people, men in one group and women in another. A row of stools is set up with a basin in front of each stool. The group pairs off, one person on the stool with his feet in the basin, the other kneeling and washing. The order is then reversed, so that each one is washed and also washes.

While the groups are taking their turns in the ordinance of feet-washing, the congregation is inside the church making loud and joyous worship to God. Spontaneous singing breaks out, as different individuals rise to lead their favorite song. This continues until the feetwashing service concludes.

Food has been prepared by the ladies of the church and is now served in small bowls, one bowl for each group of three or four persons. The food is a simple meal, in keeping with the Last Supper of Jesus, and with Brethren custom. In this case, it is tuwo (corn meal porridge) and miya (meat sauce). One reaches into the bowl, gets some tuwo, forms it into a ball, and dips it back into the bowl to soak it in the miya. The Nigerians eat fast. I no sooner am settling into the meal, when those around me are getting up to take their empty dishes outside and to wash their hands.

We gather again inside the church for the Communion of the bread and cup. Again the leader prepares the congregation with appropriate hymns, explanations, and Scripture. First Corinthians 11:23-28 is read. Regular bread, purchased the evening before in the local market and cut into small squares, is distributed pew by pew. Each person holds a piece. The leader blesses the bread, and we declare together, “Gurasar da muke kakkaryawan nan, shi ne zurnuntar Jikin Yesu Kristi ” (The bread [lit. "wheat cake"] which

we break here, it is the communion of the body of Jesus Christ). Immediately, everyone bows low in his seat and eats reverently.

The cups are now uncovered -individual ones in chrome trays. A song is sung and the cups are distributed, pew by pew. Again the leader prays a blessing on the element, and we repeat together, “Kokon nan na albarka, shi ne summartar jinin Yesu Kristi” (This cup [lit. "small calabash"] of blessing, it is the communion of the blood of Jesus Christ). Reverently, the contents are taken as the communicants meditate on the significance of Jesus’ sacrifice on the Cross.

Quickly and quietly, the service drew to a close. I looked at my watch and noticed that it was 2:30 PM–five and a half hours since we had gathered for the baptism early in the day. No one minded the time. The sanctuary was filled with the presence of God. Another lovefeast was concluded, and I believe both God and all of us who had participated were blessed.

EXPERIENCES IN AFRICA: HOSPITALITY

The worship service was drawing to a close. My students, Nyampa and Dinah, who had brought my wife and me to their home congregations were anxious to introduce us to the pastor. We had already been presented to the congregation during the formal time of meeting new people, but the pastor was not present then. He will be leading worship in the second service. As we met him, Doris and I were immediately ushered into his office and given our choice of either Coke or Fanta Orange. He and the other officials of the church chatted with us between discussions in preparation for the soon-to-begin worship service. We drank our “minerals” (as they are called here) quickly, and then left to attend the second service of a neighboring congregation where Dinah’s father is the pastor.

On our way to the next service, Dinah asks that we stop at her home to greet her mother. We stop and are warmly received. The matronly lady shows genuine joy at meeting her daughter’s Malam. On the way out, she insists that we take with us about a half-bushel of maze. We gratefully accept, for we have learned that one never refuses Nigerian hospitality, even if the gift obviously brings hardship on the giver. As we leave the compound, someone stacks several okra into Doris’ purse. (On another day in a different town, we came out from eating breakfast with our Nigerian hosts and found that our car had been newly washed).

Following the second service of the day for us, Dinah contends that we must allow her to make lunch for our little group, across the street in the church’s parsonage where her father stays during the week. We consent, and are led into the typical Nigerian compound–a few Mud brick buildings, some with thatched roofs and others with zinc, surrounded by a mud wall which also encloses a large garden area. Some of the few available chairs are set up for us as we are served two minerals each!

Dinah begins preparing the meal in the round, thatched roof cooking hut. We ask questions and receive answers by word and illustration. While we are waiting, Nyampa asks whether or not we prefer our chicken dressed. I’m confused. Are we having chicken for lunch? If so, of course I want it dressed!

“No,” Nyampa says, “you are not having chicken for dinner. Dinah’s father wishes to give you a chicken and I am to go to market to purchase it. So, would you like it live or dressed?” (I’m caught off guard. I’m thinking, “If we get it dressed, how long will it be until we get home to our refrigerator? Or, if we take it live, how do we get it home?” We decide on taking it live).

By now lunch is ready. Doris and I share one large bowl, eating with individual spoons. The dish is a tasty combination of beans and rice, cooked in palm oil and seasoned generously. It is very savory and filling. No way can we eat all that is set before us.

As we complete our meal, Nyampa returns with our bird-a nice young hen to fatten on our compound in hopes of a chicken dinner some time in the future. I quickly see that my concern over how to transport the chicken was ill founded. The hen’s feet are neatly tied together so that she can be thrown into the boot (trunk) of the car and left squawking until we get home. We express our thanks and head for a tour of the local market. In this case, the market day is Sunday, so the market is in full swing.

Since it is Sunday, Doris and I are not too keen on buying items, but we are interested in becoming acquainted with this market, since it is new to us. Had we bought, we quite likely would have experienced another Nigerian expression of hospitality-the gyara. The gyara is the practice of the seller giving good measure (extra measure) following a purchase. Many items are often sold on small piles of three or four, or in a standard size measure called a mudu. For example, once in another market, we bought several piles of tomatoes. After bartering a bit for price (an expected practice), we agreed on the sale. As the seller bagged our items, he tossed in several extra tomatoes just to insure that we were satisfied. These extra are the gyara, and this practice has been repeated over and over again in our shopping experience. However, if you barter too hard, and the seller feels he is not being treated fairly, then no gyara is given. Personally, we would rather pay a little more and get the extra, than to leave the seller unhappy with the transaction.

By now our day was over. After taking some friends and relatives of my students to various places to drop them off, we returned to our home at Kulp Bible College. We were gone all day and had driven over 100 kilometers. We were tired, but we had worshiped in two churches, returned with full stomachs- and had received gifts of maze, okra, and a squawking chicken. Welcome to Nigerian hospitality! The only minor unpleasantry involved the clean up in the trunk of the car, caused by the droppings of the chicken!

A DAY AT KULP BIBLE COLLEGE

Galen R. Hackman

The chapel bell is clanging out its warning that it is 6:30 AM, and that 30 minutes from now classes will begin Doris and I are enjoying our tea and coffee and a few pieces of bread, toasted in the heavy iron skillet. Before I’m ready for it, another bell signals ten minutes until class time. I gather my books and head for my first class.

This is a Wednesday and is a busy day for Doris and me. My first class is with the dozen students who comprise the Advanced Class. We are studying Bible Origins and Interpretation. The textbook for the class is written in plain and simple English, yet I must spend much time explaining what the textbook says.

When the bell rings ending my first period, I’m off to the class of twelve English students, representing the highest level of training at KBC. This is English class and we’ve been working on verb forms. Yesterday I tested them on the conjugation of a verb through all its primary tenses in the indicative mood, active voice. Two students scored 100%; three scored below 60%. Today we begin a new unit on developing vocabulary.

The class ends and I am grateful for a break. I go back to the house for an hour of study. At 9:50 AM all the classes break for food and chapel. At 10 AM, Doris and I sit down to “lunch,” and then attend chapel at 10:30.

Chapel programs vary. Mondays and Fridays are sermons. This Friday I will bring the message. Tuesdays center upon reading various passages of Scriptures and singing songs. Wednesdays, my favorite, are for singing only. Individuals rise and lead the congregation in hymns and choruses. The singing is loud and joyous, with much clapping of hands. Occasionally an ecstatic scream is heard emitting from the ladies. On Thursdays, chapel is devoted entirely to prayer-for the needs of the school, community, students, church, and nation.

Chapel ends, and I head for my last class of the day, and Doris goes to her first class. I meet again with the Diploma students for a session on Pauline Literature. Doris teaches a class on machine sewing. There are thirteen in the class, but only six sewing machines, so it is difficult to keep everyone busy. She teaches them through a variety of Hausa and English words, along with hand maneuvers and grunts and groans! Interruption in the women’s classes are very frequent. Nearly every woman has a nursing baby, and although they do not bring the babies to class, often they are called out because the babies are too fussy for the sitter to handle.

At 11:50 AM I am finished with classes for the day, and Doris has the next period free. We walk back to the house and get a cool drink of water. The temperature is now over 1000 and so I do a little light reading and take a short nap. At 1 PM Doris heads for another class of machine sewing, this time with the wives of the advanced students. I rise from my nap and begin work at my desk, preparing for tomorrow’s lessons, or doing some study and research for other projects.

During the afternoon, several people stop in to chat, or to discuss school business. At 3 PM we meet with James for an hour of verbal Hausa (language) practice. Also, once a week, during our afternoon hours, we go to the local market to buy our weekly supply of food staples. By 6 PM it is growing dark. Doris works on supper while we wait for the generator to start and provide electricity for lights. During supper, we listen to the shortwave broadcast of world news via Voice of America. Later in the evening I use the computer and printer before the generator quits at 11 PM. When the generator gives us its warning blink of lights at five minutes till eleven, it is time to retire for the night. Tomorrow will be here soon enough.

This article is filed under 1990-1999, Articles.