I am a Kenyan living in New Zealand with my family, serving as a pastor of a local church. Having lived here close to eight years, I’ve imagined what lessons the church in Africa could glean from the church in New Zealand. To this end I aim to briefly capture the church in New Zealand’s context; highlight some of the trends that have led to the current state of things; and finally draw out a few thoughts the African church should reflect on.
Life and Faith in New Zealand
New Zealand is one of the most picturesque places on earth. It has everything, from snow peaked mountains during winter, to explosively colourful landscapes during autumn and spring, and everything in between. New Zealand is a sight to behold, ranked among the happiest places to live on earth. With a lucrative market for international students, coupled with a highly sought-after visa scheme for seasonal workers, it’s a hot spot for economic migrants. Its culture is distinctly brushed with the art, language, and values of the indigenous people, the Māori.
The church has little to no influence in shaping society.
Adjusting to the culture came with incredible shocks, but none so great as those relating to faith and spirituality. In my home country of Kenya the president would host televangelists. Politicians affiliate themselves with Bible characters during elections to win votes. In New Zealand religious discourse is considered inappropriate at the dinner table. An imprint of John 3:16 on your shirt will attract confused looks on the streets. It is a spiritually arid context for the Christian. No doubt there are pockets of promising communities of Christian faith here and there. But the church has little to no influence on mainstream cultural issues or in shaping society.
Society is largely indifferent, if not skeptical, towards religious faith, churches, and clergy. In a recent survey, only 39% of the respondents affiliated themselves with the Christian Faith. But something else stands out. From 2015 to the 2023, there has been an increase of those identifying as non-religious, from 30% in 2015 to 48% in 2023. The other side of this coin is that over a similar period, those who report having no religion whatsoever has crept close to 50%.
Legislatively, the country has set in law some of the most progressive regulations one can find in modern democracies. These touch on a range of issues: same-sex marriage, abortion, anti-smacking ban, euthanasia, and so forth.
How Do Countries End Up Here?
Given the overtly Christian prayer that is the national anthem of the country, it’s striking how huge a spiritual drift the country has taken over time. While far from comprehensive, let me outline a few of the factors that contributed to this shift.
High economic prosperity has come with an attendant decline in faith and religious belief.
Firstly, one can’t help but notice that as a 1st world (or developed) country, New Zealand has followed in the footsteps of most Western European countries, with an inverse relationship between economics and faith. High economic prosperity has come with an attendant decline in faith and religious belief. With a relatively high-income economy, there’s a substantial degree of financial independence and self-reliance. This is a wonderful thing on one hand. But on the other it has led many away from dependence on God or the supernatural for daily provision.
Secondly, on the legislative issues mentioned above, the church “ate the dust,” as I would translate the Swahili idiom. Essentially, the church stood in opposition to most, if not all, of the issues. But there was no stopping progressivism. So many perceive the church as backward and irrelevant, disproving of its outdated moral code.
Thirdly, and finally, the relationship between the church and the indigenous community is fraught. It’s filled with deep wounds from the country’s colonial past. Missionaries were central to the writing, translating, and signing of the treaty between the British Crown and the indigenous community. Since the treaty was dishonoured, most elders and leaders of the indigenous people—a community with customs not too dissimilar from most African cultures—have treated the church with deep-seated suspicion.
To claim to be a Christian is to pick up the cross of being unpopular.
The upshot of this is that while there is freedom of worship and assembly, one will mostly enjoy the freedom if they keep it private. Open and public proclamations of faith will attract significant push back online, even ostracisation at work. Society receives evangelism with scepticism and, in some cases, politeness tinged with derision. To claim to be a Christian is to pick up the cross of being unpopular.
In light of the above, there are at least two lessons for the African church.
1. Intergenerational Discipleship Is Indispensable
A recent study on faith among young adults sheds remarkable light on the importance of intergenerational discipleship. Reflecting on Moses’ call to the nation of Israel (Deuteronomy 6:1-9), particularly on the instruction to teach God’s law to their children, Hamish Galloway argues that one could trace the erosion of faith from Baby Boomers who walked away from faith or organised religion in the 60s and 70s, coupled with the transition of women joining the workforce to support the home financially in the 70s and 80s. The dwindling faith of the parents linked with them being away from their children for huge chunks of time were some of the core contributors to the lack of faith in their children, Millennials.
Millennials are now in turn raising children who are even further away from faith. It is fair to say secularisation of society grew with the dropping-off of faith in homes. Within the churning tides of society and culture, faith nurtured through intergenerational discipleship can anchor the next generation on Christ.
Faith nurtured through intergenerational discipleship can anchor the next generation on Christ.
This backdrop brings a cold sweat to my brow, when I consider the infamous mantra that the church in Africa is ‘a mile wide and an inch deep.’ It reminds me of folk tales I learnt as a kid about the unfortunate visitation of an owl to one’s homestead. Its presence, let alone its creepy howl, would necessitate a ritual cleansing on the whole compound. The African church should not let lie such notions about the nature of its discipleship.
Being Countercultural and Developing Community
Two things I think the African church can focus on: the first is countercultural and the other is a strength to leverage.
First, the counter cultural one aims at elder-to-junior relationships. I can recall hearing from grown-ups in my neighbourhood where I grew up: “children are to be seen, not to be heard.” And I can imagine such attitudes persist in African societies, owing to their hierarchical nature. The invitation Jesus makes to children to come to him should be grasped with an iron grip by the church. This is as counter cultural response to welcome the presence and enquiries of children, in all of life, especially on faith matters.
Second, there needs to be more peer-to-peer relationships. The African church can leverage the relational nature of our community life to nurture and pass on the faith.
2. Mercy Ministries and Christian Conduct Is Crucial
This confronts nominal Christianity that is pervasive in African states. The church in New Zealand retains significant sway in the care of the homeless and feeding the hungry. This isn’t a neat exercise, but involves the church’s engagement with the lowest in society. This is the church putting action to words. This is the church showing their love through their presence and care for those in need. It isn’t easy. However, it’s a powerful imitation of Christ’s love. Being costly in its nature, mercy ministry is a profound demonstration of God’s love.
This is the church putting action to words. This is the church showing love.
Nominal Christianity entertains the idea that one’s actions need not be touched or motivated by one’s belief. This is a danger, in every age and culture. For that incongruity between belief and actions eventually communicates to the non-believing world that Christians cannot be trusted. Furthermore, it suggests that their faith is powerless to change behaviour. If the African church is to continue to be an enduring beacon of hope and a light for the gospel, its members must actively reject the temptation to be all talk.
