Introduction

The perception of Christianity as solely Western led to its initial resistance in Africa during the 1960s independence struggles. However, historical evidence, such as the encounter between Philip and the Ethiopian eunuch (Acts 8:27), contradicts this view. Africa’s rich Christian heritage predates the 19th-century missionary era often cited as the beginning of Christianity on the continent.

Africa’s Land Mass

Africa comprises 54 nations. It has a land area of 30.37 million sq km (11.7 million sq mi). You can fit into the African map the U.S., China, India, Japan, Mexico, Portugal and many other European nations. Africa also has the world’s 65% uncultivated arable land (African Development Bank, 2024).

Africa’s Population

Africa’s population is currently around 1.5 billion. The median age for Africa is 19 years; this is equivalent to 18.3% of the world making Africa the youngest continent.

The History of the African Church

The story of how the early church expanded through Asia Minor and found a foothold in Europe is common knowledge. However, the story of how it expanded on the opposite side of the Mediterranean through North Africa is less well known. At one point, the largest cities in the Roman empire were, besides Rome, Alexandria in Egypt and Carthage in present-day Tunisia. These cities also became strongholds for the early Christian church. Early Christian thinkers, such as Tertullian, Cyprian, and Augustine, were all born in North Africa and served in Carthage.  

The Modern-Day African Church

Africa is the most Christian continent in the world today (Templeton Religion Trust, 2024). For over a thousand years, Europe has had the most Christians, with Latin America from 2014 leading. And then in 2018, for the first time in history, there were more Christians in Africa than on any other continent in the entire world. The continent now has well over 670 million Christ-followers. This growth is well viewed in relation to the rest of the globe in the chart below:

• Map: Christians, 2018

• 2.5 billion total. 33% of global population

This growth as noted in the Lausanne, Manila 2019 Global workplace forum report, is quite phenomenal granted that in 1910 at the time of the Edinburgh World Missionary Conference, Africa was 9.4 percent Christian and is now 45% Christian. The significance of the African church’s growth in relation to the rest of the world is graphically captured by Peter Brierley’s global church growth graph below:

• Map: African Christians are the key to Global Christian Growth

The graph shows the impact of the African church’s growth on the rest of the global church. Globally, the growth of the church is ahead of the globe’s population growth. However, without Africa’s growth, the growth rate of the global church is behind that of the global population. This can only be an indication that Africa will continue to contribute to the global church’s growth.

Expressions of the Church

The African church is largely referred to as Catholic, Evangelical or Pentecostals. In 2020 60% of Sub-Saharan Africa was Christian (that is about 650 million), with North Africa being prevalently Islamic (Statistica.com). According to the Pew Research Center 13% of Sub Sahara Africa is Evangelical (2011). The Gordon-Conwell Theological seminary gives a figure of Evangelicals as 23% (in 2015). The Pew Review (2011) also gives Pentecostals in Africa as being 15% of Africa’s population. It is evident that evangelical numbers in Africa are contested. The Pew Review does correctly in my view note that many Pentecostals and Charismatics identify as Evangelicals. This is more so in Africa and therefore the figures of evangelicals are most likely over 30%. The prevalence of Pentecostals is well captured in the Lausanne paper (“Pentecostalism in African Christianity” 2024):

In almost all denominations in Africa, one can recognize the profound influence of Pentecostal spirituality. Whether they worship in an Anglican or a Methodist church, African Christians offer exuberant songs of celebration to the Lord, often with overwhelming emotion. Spiritual warfare and exorcism are everyday ministries for African pastors. African Christians’ strategic response to the influence of globalization has produced a creative synthesis which combines the universal truth of Christianity with charismatic spirituality born out of their tradition.  

The same gospel expressed: Contemplated (writing) in the West, Meditated (prayer) in Asia and Sung (danced) in Africa.

An added common expression of the African church is the commitment to engage in the quest to transform the living conditions of the flock. As noted in the Lausanne paper on Prosperity, Health, and Human Flourishing in Africa: “Christian mission and evangelism are seen as fulfilling a divine mandate when they aim to include the alleviation of pain and suffering—whether physical or spiritual—and systemic social injustice in their message of conversion.” While this practical engagement of the church is in keeping with the holistic gospel (addressing all of human needs) there is need to guard against the prosperity teaching (not gospel!).  

Missionary Posture

The notion of Africans as missionaries to the unreached, unevangelized, and unchurched world is not just a hope. Perbi and Ngugi in their groundbreaking book: From Africa to the Rest Again, observe that, today the leaders of global mission organizations like SIM, Navigators, SIL, Langham Partners, and Global Christianity Forum are led by a Nigerian, Kenyan, Cameroonian, Nigerian, and Ghanaian, respectively. The most multinational congregation in the world, comprising 110 nationalities, was founded and is led by a Ghanaian in Canada. A number of denominations from Africa (such as Redeemed Church of God – Nigeria and Church of Pentecost – Ghana) have planted churches in over 100 countries on all continents.  

The Nigerian church is one example of the African church’s polycentric missionary posture. Olanrewaju Adeoluwa observes that: The Nigerian church has been engaged in cross-border and cross-cultural missions for more than 150 years. Since then, it has played an important and growing part of the global missions movement. And Nigerians are eager to play a bigger role in collaboration with global partners.  

He further notes: Nigeria has around 105 million Christians. About half are Evangelicals. In relation to this, the 15,600 missionaries from NEMA’s 159 registered member agencies are less than 0.03% percentage of evangelicals. We want to see 10% of Nigeria’s Evangelical population sent as missionaries. And as we see the continued rapid growth of the Nigerian church, we feel a burden to take more active leadership in the forefront of global mission.  

One of the keys to the Nigerian church’s ongoing missionary thrust is collaboration through the Nigeria Mission Association (NEMA) that was formed in 1982. Mission agencies and churches collaborate under the non-denominational national mission association to leverage on their varied potential. NEMA and GHEMA (Ghana Evangelical Mission Association) inspired in 2013 the formation of Africa Mission Association (AfMA), a continental Mission Association whose mission is to inspire national Mission associations across African nations (I am a founding member and serve as Vice Chairman; Enoch Ghado – Ghana also present in this conference serves as Treasurer).

Through AfMA’s inspiration and guidance National Mission Associations are now being formed across Africa, including in Kenya, Uganda, Ethiopia, Malawi among others (AfMA plays a role similar to Missio Nexus – North America; COMIBAN – Latin America; AMA – Asia Missions Association etc). It is important to note that majority of African nations do not have an Interdenominational National Mission Association. AfMA’s role among others is to inspire such national interdenominational associations. While the African church has generally had a history of cross-cultural missions, we do anticipate major continental collaborations as nations inspire other nations and therefore an impact that will see the African church increasingly becoming a polycentric center by sending increased volumes of missionaries to the world.

Africa’s Youthful Resource

Africa’s median age as earlier noted is 19 years. The world’s median age is 30.6. For comparative purposes, Europe’s median age is 42.3; North America 38.5; Latin America 31.3; China 39.6; India 28.4; Russia 39.9; Middle East (broad estimate) 26.8; South Korea 45.1 – and Monaco the highest median age at 56 years. 70% of Africa’s population is under the age of 35. That translates to around 0.98 B youth. According to the global economic players this huge population of young people portends a catastrophe due to lack of jobs and the nations' limited ability to educate and equip them for work. Ighobor, Kingsley casts the youth challenge clearly in an article titled Africa’s Youth: a “ticking time bomb” or an opportunity?

Youth account for 60% of all African unemployed, according to the World Bank. In North Africa, the youth unemployment rate is an eyebrow-raising 30%. It is even worse in Botswana, the Republic of the Congo, Senegal, South Africa and several other countries...  

Simply put, underemployment is not a solution to poverty, concurs the International Labour Organization (ILO), which reports that up to 82% of African workers are “working poor.” According to the African Economic Outlook, on average, more than 70% of Africa’s youth live on less than US$2 per day, the internationally defined poverty threshold (UN, Africa Renewal magazine, May, 2013).  

He further notes: “This is an unacceptable reality on a continent with such an impressive pool of youth, talent and creativity,” stresses Mthuli Ncube, chief economist at the AfDB. Alexander Chikwanda, Zambia’s finance minister, puts it succinctly: “Youth unemployment is a ticking time bomb,” which now appears to be perilously close to exploding.

Recent Gen Z’s uprising as seen in Kenya have brought to the fore the fact that the needs and concerns of the youth cannot be ignored. The uprisings in Kenya caught the political and government class by surprise with the unfortunate outcome of a partly burnt National Parliament building and other government assets and over 40 youths being killed. A major government reshuffle, and the President accepting not to sign the contested tax-bill 2024 was evidence that the youth’s impact had been acknowledged. However, the rioting youth also accused church leaders of being corrupt and of turning their pulpits into a political stage. While the government took note and acted, the question remains as to whether the church heard the youth and took any action.

In spite of the legitimate concerns that demand for the engagement of all including the church to empower and create opportunities for our youth, the youth are equally of great polycentric missiological significance for the African and global church. Africa’s church youth that is equally a huge percentage of the African church is a huge kingdom resource that the African church should train, equip and mobilize for world missions.

The World Economic Forum 2022 engaging on the African youth makes the following strong case for the youth as Africa’s greatest asset, a position that should equally be embraced by the African Church: “Much has been said about Africa as the land of promise and opportunity: precious natural resources, geostrategic positioning, or investment potential. While true, these insights often forget to consider our continent’s most valuable asset by far: young Africans. Only through embracing their drive can Africa truly reach its potential” (World Economic Forum 2022).  

Diaspora

The impact of the youth is also evident in the huge numbers of Africans – majority being youth moving to other nations. Dr. Sam Owusu, founder of Calvary Worship Center, Vancouver, recognized as the most multicultural church worldwide (speaking at the Christ is the Answer annual missions conference 5th September 2024), makes the case for Africa as a polycentric mission base and Africans being well placed to go to the nations of the world as education (students), workers and entrepreneur missionaries. Using his own example, he makes the case on how Africans by virtue of their numbers and resilience are well suited to go to the nations. This story is repeated in the lives of many Global South diaspora workers who have gone to developed nations and made a big difference while beginning from very humble beginnings. This adaptability as noted of the Nigerian church can be said of other African nations:

Nigerian culture fosters a can-do spirit that unleashes amazing creativity and flexibility to overcome challenges. When faced with a difficulty, a typical Nigerian response is “No problem.” In missions, this helps Nigerian missionaries adapt quickly, cope with uncertainties, access difficult terrain, and survive with minimal support.  

However, the African church does need to equally learn from other nations that have been engaged in missions. The Filipino church is an example for diaspora workers as a major mission strategy in the Middle East and Europe. The Asian News notes:

There is no denying that among the new missionaries, the Filipino migrant workers take an important place. Found in practically all parts of the world, they bear not only the hope of lifting their families from poverty: most of all, they bring their faith. There have been numerous reports of Filipino domestic helpers in Italy and elsewhere who have influenced their employers to return to the Catholic faith.  

The Episcopal Commission for the Pastoral Care of Migrants and Itinerant People estimates about 7.53 million Filipinos are currently working abroad, affecting 8 million families or more than 60% of the Filipino population. The government has recognized them as “modern heroes” for their sacrifices, giving service to others and contributing to a more harmonious, peaceful world. Religious leaders abroad have likewise recognized them as instruments of evangelization and inspirational models for a culture of peace.  

Challenges and Opportunities:

Shallow Christianity: It has been said for long that Africa’s Christianity is ‘a mile wide and an inch deep’. While this can be said of Christianity around the globe and with some parts being worse off than Africa, Africa needs more than ever before to take on the discipleship challenge. Africa’s lead as the continent most populous with Christians will only continue. It’s projected that by 2050 a half of all evangelicals on the globe will live in Africa and that Africa will have more Christians than the next two continents (Asia and Latin America) combined (Lausanne Paper Excerpt: Africa to the Rest, 2024).

The big question we as Mission agencies in Africa are therefore reckoning with is “what kind of Christianity will Africa export to the rest of the world?” This calls for the African church to increase its depth in discipleship and this includes giving congregants a global missions perspective and passion. This demands for churches to invest financially in young people who are the majority with a holistic view of life [including entrepreneurship (traditional missionary centers had a church, school and clinic – without entrepreneurship being inculcated – the cross, chalk and needles – minus the coin), biblically defining work as sacred and not a curse] and being committed to equipping the youth and the church at large to be of service globally. This could answer the question posed in the cited Lausanne paper: How come there will be more missionaries from continents with fewer Christians than from the one with the most Christians? My answer – we need to commit to discipleship programs that are holistic – empowering them with faith and the skills to go to the nations of the world.

Secularism: As Africa’s economies grow, the African church is equally experiencing the shift of Africa’s communities into secularism. While schools and government spaces (in Sub-Sahara Africa) have been known to be places where faith can be exercised, this is no longer the obvious. The African church therefore needs to be prepared on how it is going to engage in this increasingly secularizing space. As has been the case with the developed nations – increased secularism adversely affects the church’s discipleship and mission capacity. Writing on the need to reposition the African church in view of secularism, Wanjiru Gitau and others in the Lausanne paper “From Africa to Rest” notes:

A lot of emphasis in this last phase of the African church’s growth has been on church planting, largely focused on conversion and numerical increase. Beyond numerical increase, it is not clear that any substantive segment of African churches is investing in the shaping of a Christian vision addressed to metamorphosing (literally changing frequently) populations. Theological curricula in seminaries that train pastoral clergy have a role to play in forming such a vision; but there is more to such a vision. In the face of multiple competing secularized visions that entirely edit out spirituality, there is an urgent need for churches to invest consciously in inspiring a biblically shaped ethical and moral vision for their societies (Lausanne Paper Excerpt: Africa to the Rest, 2024).  

Engage in Africa’s Governance and Natural Resources: Africa is one of the continents that is still endowed with vast volumes of mineral resources. While some of the rest of the world has depleted its natural resources, Africa still has vast amounts and for many of these natural resources controls a majority. According to UNESCO: Exploration for minerals in most African countries is still in the embryonic stage and no doubt Africa’s share of minerals will in the future continue to grow. Africa possesses about 80 percent of total world reserves of phosphate rock, 74 percent of chrome ore, 89 percent metallurgical grade chromium, 40 percent of manganese ore, 19 percent uranium ore, 21 percent of bauxite, 8 percent of nickel ore, 75 percent of gold ore, 97 percent of diamonds, 10 percent crude oil and 7.6 percent natural gas.

These vast volumes of resources point to a prosperous economic future for Africa. According to the African Development Bank, Africa’s natural resources worth is US$ 6.5 Trillion. The world’s leading nations are currently actively engaged in the mining industry in many African nations that are home to most of these resources. This includes nations such as the Democratic Republic of Congo, Sudan, Liberia, Egypt and South Africa among others. Sadly, the race for Africa’s resources has also led to many political conflicts. As noted by National Geographic, several African conflicts and civil wars have been caused and funded by the diamond industry. Diamonds that come from these regions are known as “conflict diamonds” or “blood diamonds”.

The Democratic Republic of Congo is a case study on the impact and relationship between minerals and wars: . . . the 21st century brought one more complication to peace efforts in the Democratic Republic of Congo: the proliferation of mining operations. DRC is home to some of the world’s largest reserves of metals and rare earth minerals used to produce advanced electronics. As the world has become more reliant on cobalt, copper, zinc, and other minerals, local and external groups have become more incentivized to get involved in the Congolese conflict . . . The abundant natural resources—especially precious minerals—found in Congolese soil have globalized the conflict in eastern DRC . . . More than seven million people have been internally displaced due to the constant threat of violence and atrocities, as well as extreme poverty and mining expansion, especially in the North Kivu, Ituri, and South Kivu provinces. Since the beginning of 2024, nearly 358,000 people have been displaced in DRC, 80 percent of which has been caused by armed conflict. New UN-verified data also reveals that there has been a 30% increase in grave violations against children in eastern DRC during the first quarter of 2024 compared to the last three months of 2023. A staggering 23.4 million Congolese suffer from food insecurity, making DRC the country most affected by food insecurity in the world. The displaced population urgently needs security support, medical aid, and other humanitarian aid. Approximately 1.1 million Congolese nationals are seeking refuge beyond the Congo’s borders.  

DRC, whose population is 109 M (Worldometer) is documented as the nation that has seen the most devastating war since World War 2, and with the highest number of refugees worldwide of 7.2 M per the UN, March 2024. According to the Joshua Project, DRC has 231 people groups and only 3 are unreached (Joshua Project). While this is the case, could it be that this natural resource and Church resource are being held captive by the enemy from being used to leverage for the Kingdom of God worldwide? Could it be that Africa with its numerous conflicts (Geneva Academy states there are 35 non-international armed conflicts going on in Africa – including Nigeria, Sudan, Ethiopia among others) at large is thus being held back by the enemy from leveraging its natural resources and human resource in God’s mission of reaching the entire world with the Gospel. Could it be said that there are 35 likely polycentric centers being held back from leveraging their human and natural resources to the global mission?

The fact that many of Africa’s minerals are also exported raw for refining in the developed nations remains disadvantageous for Africa and a form of exploitation since most of the profits go to the developed nations. The relevance for this (Africa’s natural resources and their impact such as wars) in global missions is a call to the African church to be engaged with its continent’s resources and governance. The church cannot afford to stand aloof. It needs to engage with the continent's resources and governance by raising workers who will be part of the policy makers that will ensure the continent benefits the most from these resources that are exploited by foreign nations and with the little that remains often being misused due to corruption that equally begins with African officials. God must be having a big reason in resourcing Africa so immensely. We believe these are the resources needed for Africa to fulfill its place in global missions; a mandate whose time has come.

Conclusion

It is evident that Africa’s numerical advantage will continue for decades to come to grow and consequently a continued increase in numbers of the African church. There is need to ensure the African church is well discipled if this numerical advantage is to make Africa a polycentric missions powerhouse. With Africa being seen as the hope of the church, this qualitative growth is expected of the African church by the rest of the world. To achieve and maintain this pivotal polycentric position, the African church needs to galvanize all its resources including its youth, its diaspora population and natural resources. Collaboration needs to be fostered through interdenominational mission associations. The African church also needs to guard against secularism while ensuring its members are discipled to be holistic so as to make a missional difference at home and relevantly to the nations of the earth. May the African church and the Global South church be the light that shines far while also shining bright at home!