'WOLE SOYINKA, VACLAV HAVEL: AN ARTIST’S ROLE'

One of the proudest moments of my life was at the secondary school, King’s College, Lagos.  I was chosen by my teacher Mrs. Inko Tariah as one of the young 'budding artists' to paint and design the auditorium's stage of the illustrious college.  A few weeks later at our annual Speech Day, nicely encased in a metal chair in rows with fellow students my face beamed with pride as the background of newly unveiled stage was graced by the presence of the then Nigerian President, Sheu Shagari the guest of honour. 

Sometimes I do miss the ability and the opportunity to paint and ‘draw’ for it gave me a certain measure of freedom, self-expression and contentment.  Today, my belief is writing now forms an outlet by which creatively can escape.   I hope this little indulgence from my past allows me to provide a prelude into a role for the artist in today’s world.

A few years ago I was reminded that an artist’s role is to captivate its audience for, however, long the people have asked for their attention.  Some have suggested that in playing that role the artist sometimes has luck and stumbles into the ‘truth’.  I accept that it is not necessarily the artist has the luxury of deciding what the truth is, however, it is through their art that they are able to gain an entrance into the world of ‘truth speaking’.   

To give some weight and life to this view I shall in this article focus on some of the quotes of two artists, Vaclav Havel and Wole Soyinka and their 'speaking truth to power'.  

Václav Havel, became the first President of the Czech Republic (1993-2003) after the demise of Czechoslovakia. He wrote over twenty plays and numerous non-fiction works, some of which have received international acclaim, He has received the Presidential Medal of Freedom, the Philadelphia Liberty Medal, and the Ambassador of Conscience Award.  Beginning in the 1960s, his work turned to focus on the politics of Czechoslovakia. After the Prague Spring, he became increasingly active. In 1977, his involvement with the human rights manifesto Charter 77 brought him international fame as the leader of the opposition in Czechoslovakia; it also led to his imprisonment. The 1989 “Velvet Revolution" launched Havel into the presidency. In this role he led Czechoslovakia and later the Czech Republic to capitalism and multi-party democracy. His thirteen years in office saw radical change in his nation[1].

Akinwande Oluwole "Wole" Soyinka born 80 years ago is a writer, poet and playwright. Some consider him Africa's most distinguished playwright as he won the Nobel Prize in Literature in 1986, the first African so honored.

Soyinka was born into a Yoruba family, specifically, an Ijebu/Egba family in Abeokuta. He received a primary school education in Abeokuta and attended secondary school at Government College, Ibadan. He then studied at the University College, and the University of Leeds from which he received an honours degree in English Literature. He worked as a play reader at the Royal Court Theatre in London before returning to Nigeria to study Africa drama. He taught in the Universities of Lagos, Ibadan, and Ife (becoming Professor of Comparative Literature there in 1975).

Soyinka has played an active role in Nigeria’s political history.  In 1967, during the Nigerian Civil War he was arrested by the Federal Government of General Yakubu Gowon and put in solitary confinement for his attempts at brokering a peace between the warring parties. While in prison he wrote poetry which was published in a collection titled Poems from Prison. He was released 22 months later after international attention was drawn to his imprisonment. His experiences in prison are recounted in his book The Man Died: Prison Notes.

He has been an outspoken critic of many Nigerian administrations and of political tyrannies worldwide, including the Mugabe regime in Zimbabwe.  A great deal of his writing has been concerned with "the oppressive boot and the irrelevance of the colour of the foot that wears it". This activism has often exposed him to great personal risk[2].

What unites these two artists is their ability and willingness to speak truth to power and the impact they have had on their respective societies at great personal risks.  The two see truth and political power as opposed.   

Vaclav argues that:

“….. As such, that 'dissent' has the opportunity and even the duty to reflect on this experience, to testify to it and to pass it on to those fortunate enough not to have to undergo it.  Thus we too have a certain opportunity to help in some ways those who help us, to help them in our deeply shared interest, in the interest of mankind.

While Soyinka argues that truth and power forms an antithesis, an antagonism, which will hardly ever be resolved.[3]  To quote him directly he says:

 “…as forming an antithesis, an antagonism, which will hardly ever be resolved. I ……………, can simplify the history of human society, the evolution of human society, as a contest between power and freedom. And whether this contest is being performed along ideological lines or along religious lines, ultimately, really what we have is truth versus power. Truth……is freedom, is self-destination. Power is domination, control, and therefore a very selective form of truth, which is a lie. And the polarity between these two, in fact, forms for me the axis of human striving in the creation of an ethical society, an ethical community.”[4]

I have tried to allow but a little glimpse into the background of these two artists to show that ‘Speaking Truth to Power’, whilst it sounds right and apt never comes without costs and sacrifices.  However, much ideas and thinking are the subject of public scorn in a land of pragmatists and pioneers, these artists have a huge impact on the sort of world we live in and the way we treat each other.  In their commitment to understanding and improving the social world they have faced hostility, incomprehension and rejection but their lives are rich, complex and dramatic.  Speaking Truth to Power may annoy, excite, inspire and anger but it will also open up debate and invigorate discussion; it offers a vivid picture of how important our intellectuals are and how much we owe them.

I realise that we cannot all paint or design college auditoria, we cannot all write plays, books or be the poet, however, with the remarkable tool and space of the internet we can do much more.  We can give self expression and reflect on our experience of truth speaking, testify to it and to pass it on for we all of the chattering classes have a certain opportunity to help in some ways in the interest of mankind.   The challenge today is therefore to:

“Take time to be aware

It is the opportunity to help others.

Take time to love and be loved

It is God’s greatest gift.”

---

[1] http://en.wikipedia.org/wiki/V%C3%A1clav_Havel

[2] http://en.wikipedia.org/wiki/Wole_Soyinka

[3] Soyinka, Wole (1998)., Conversations with History: Institute of International Studies, UC Berkeley Conversations with Wole Soyinka. http://globetrotter.berkeley.edu/Elberg/Soyinka/soyinka-con0.html [Accessed 14th April 2005].

[4] Soyinka, Wole (1998)., Interview Conversations with History: Institute of International Studies, UC Berkeley Conversations with Wole Soyinka. http://globetrotter.berkeley.edu/Elberg/Soyinka/soyinka-con0.html [Accessed on 14th April 2005]. 

‘SUICIDE BOMBERS AND MARTYDOM’

As billions of Muslims throng in joyous celebration into the prayer grounds around the world to mark the end of Ramadan I wish to explore the theme of heroes versus suicide bombers. In the past I have suggested that there is an illusionary idea in the ‘warped’ minds of misguided people who are transformed into suicide bombers. They consider themselves heroes to their cause and religion.  So often their own airwaves are lavish with the use of the emotive word ‘martyrs’ in relation to them.  Some of these people involved in many bombings in Nigeria, of the Boka Haram variety equate ‘martyrdom’ to the same level as heroism.  In my constancy I do wonder why these people crave the need for ‘martyrdom’ instead of heroism?   

In the past some have suggested that it is poverty and oppression coupled with hopelessness that is at the root cause.  I draw from one of two sources to unpack and deconstruct this assumption. The case of Murat Tawalbi who in May 2003 was arrested near Haifa, before the arrest he had planned to convert his body into a human bomb in a crowded marketplace and therefore propel him to ‘paradise’.  An entry into his mind, revealed no doubt he thought of taking advantage of the promises of innumerable company of virgins and the associated fantasies as a reward.[1] 

This 19 years old and came from a refugee camp near the West Bank town of Jenin.  He felt his brother who recruited him to this mission was in his own words doing him a huge favour: 

“He wasn't trying to make me wear an explosive belt. He was giving me a ticket to heaven.  Because he loves me, he wants me to become a martyr.  Because martyrdom is the most exalted thing in our religion. Not just anyone gets the chance to become a martyr.”


Thank God!  Murad failed but others have succeeded.  Rather naively I ask again what drives them towards what I consider an unthinkable insanity?

“I don't know of a single case of a person who is really psychotic,” says Merari. “And still, this absolute absence of fear, I doubt that it is a general personality characteristic. I doubt that this person under any circumstances would be fearless. On this mission, to which he was prepared for so long, like a coiled spring that just wants to be released.”

Research by Dr David Stevens[2], of the School of Politics and International Relations, University of Nottingham, suggests that the widely-held view of suicide bombers as brain-washed religious fanatics, vulnerable through youth and poverty, is not an accurate one.  He goes on to argue that while religion does plays a central role — there are few instances of non-religiously motivated suicide attacks — the suicide bomber is also driven on another level by a rational thought process.  This is the desire to be part of a group that engenders strength and solidarity from strictness, and encourages members to submit totally to the collective aims of the group.  Being part of an exclusive group with very strict beliefs requires intense commitment, and engenders a deep belief in shared experience and self-sacrifice.

In other words suicide bombers are thus motivated by a “simple cost-benefit analysis”, in which the 'benefits' of self-destruction outweighs the cost. The benefits are perceived by the terrorist to be so great — in terms of membership of the group, achievement of collective goals, the promise of benefits in the after-life, and so on — that they outweigh the cost.  The benefits are perceived to be so great as to justify the action. Fortunately this is so only in extreme instances, under certain circumstances.

The attractions of intense solidarity does not only apply to fringe Islamic sects, but also to other extreme religious groups, Dr Stevens said.  Many members of other such groups — from the Moonies to the Branch Davidians — explain their decisions to join, and as importantly to leave, in terms of the costs and benefits of participation rather than in the context of a 'brainwashing' process.

Dr Stevens also argues that contrary to popular opinion, poverty, isolation and lack of education are not typical features of the bomber profile. Mohammad Sidique Khan, for example, who blew himself up in London on July 7, 2005, murdering six people in the process, was a 30-year-old with a young family of his own and a job working in primary schools with special needs children.

Another contributor, Dr. Ariel Merari, head of the Center for Political Violence at Tel Aviv University, has studied every suicide bombing in the Middle East since the U.S. Marine barracks were blown up in Beirut 18 years ago.  He says the only abnormal thing about the suicide bomber is, at a certain point, a total absence of fear[3].

So allow me to delve further into this word martyrdom and in the process allow me to attempt to demystify it.

I conclude by borrowing from the West Wing series as I attempt to define the word ‘martyr’.  A ‘martyr’ is described as someone who would rather suffer death at the hands of an oppressor than renounce his beliefs.  I contrast this strongly with those who as suicide bombers kill themselves and innocent people in order to make their point.  I consider their bombing sick, twisted and brutal murder so unspeakable.  Today in this world and in Nigeria our priority need is not for martyrs, it is, however, the need for heroes, for a hero would die for his country or a cause but he would much rather live for it.  

[1] Simon, Bob ‘Mind Of The Suicide Bomber’ May 25, 2003 downloaded 29th August 2008 from Mind Of The Suicide Bomber  http://www.cbsnews.com/stories/2003/05/23/60minutes/main555344.shtml 

[2] Stevens, David (2007) ‘Inside The Mind Of A Suicide Bomber’ Science Daily (June 21, 2007)

[3] Stevens, David (2007) Op. Cit.

'GENERAL MUHAMMADU BUHARI ..'

I failed to develop two salient themes that lurked within the confines of yesterday's blog, I really did not have the mental strength to delve any further.  All I sought to do was simply comment and enjoy the gift of writing.  But can we as writers or bloggers denuded ourselves of the social responsibility to intervene in unsatisfactory affairs around us or do we simply assume a luxury of statuette presence.  All my adult life I have sought to speak truth to power, to provoke the comfortable and to raise the dust.  I have discovered in my case, however, that material comfort aids such passion and discomfort may sometimes diminish it.  My take is that sometimes I shall major in the mundane and at other times master in the unpredictable for life is varied.

Now back to one of the themes of my previous blog. I did not support Major General Buhari at the last Presidential election, I thought he was too strident not media savvy and gave a nod to the violence that resulted after his loss.  However, I have had reason to revise my support for Dr Goodluck Jonathan on account of the evidence of his non performance, the absence of security being his greatest failing.  I bare no kinship to the General, I am from the South West he is from the North Central.  He is a Muslim and I profess Christ.  It is to President Jonathan that I am more closely related.  Yet I cannot base my support for any candidate, whether my brother or sister on the basis of kinship.  Surely I must never be blind to the evidence that confronts me.

Today, I am more convinced than ever before, facing the confounding twin problems of corruption and the low intensity war of the North East, that the General presents the best hope for its resolution.  I think Boko Haram knows this too that is why they subcontracted some elements to take him out.  Here is my stand.

'ROUTINE....'

Yesterday was different from my mundane predictable routine, I found myself within the walls of the University of Ibadan, attending the end of year event for school kids.  The short distance from the University gate to the hall used was facilitated by a cab driven by a Master’s graduate.  He charged me a 100 Naira, I was unconvinced of the fairness of the fare.  His attempts to drag and prolong the journey only sought to corroborate what I already knew.  He was fleecing me!  Well in the scheme of things it does not really matter, what interested me was the opportunity to be amongst the youth and rejoice in their achievements. 

The kids oblivious to egos and unbound by reservations were in full form, displaying their talent and their restlessness.  The programme strained too much on the margins of time and went on far too long.  We were, however, rewarded with a packed lunch of a blend of fried and Jollof rice, freckled with peas, graced with chicken and accompanied with a can of malt drink and a bottle of water.  Aided by the kindness of my colleague I was dropped off at a taxi park and made by way back to my suite of rooms at the University where I reside.

Later in the evening I encountered an interesting proposition as I settled down at our local restaurant to a plate of rice garnished with friend plantain and a piece of chicken part to crown it.  It made my food more delicious and more inviting than it seemed.  Then I hear that the General, Buhari a former Nigerian Head of State slipped through the nets that the harbinger of death had carefully prepared for him.  Today I choose to observe rather than analyze....

‘DEVELOPING A LIFE OF EVANGELISM IN YOUR CHURCH’

TRAINING PURPOSE

To demonstrate how evangelism can become a true delight and an every day life style. We must respect seekers and desire to have an authentic relationship with them and one that encourages a style of witnessing that is true to one’s own being. The problem is fear permeates most of our attitudes about evangelism. Fear not ignorance, is the real enemy of evangelism.  Christians and non-Christians have something in common: We are both uptight about evangelism.  A tension that emerges in many Nigerian churches is: “Should I be sensitive to people and forget about evangelism, or should I blast them with the gospel and forget about their dignity as human beings?”

Where do we get stuck in sharing your faith?  98% say they feel their communication skills are inadequate. So we are providing not just content training of the gospel but also communications skills as well.

The question we must ask is: “If evangelism is essentially a spiritual activity that is predicated on the supernatural power of God, then how do I tap into the Spirit’s power?”  We must harmonise our style and message. Do you know why most of our evangelism is ineffective?  It is because we depend too much on technique and strategy.  Evangelism has slipped into the sales department.

To evangelise is not to be insensitive, and have an inclination to blurt out a memorised gospel outline, without inhaling to every student insight. What about our relationship? Should we not discover who they are or what they believe? Most are offended when you treat them as an evangelistic project instead of as a person.  Should we throw out our common-sense perceptions in order to be spiritual?  If we do not care for our friends, they will never be interested in the gospel.

Example of an evangelistic bible study, you could say ‘How would you like to come to a study on the biographies of Jesus Christ? Would it not be interesting to come to examine the primary source documents to see for ourselves what Jesus has to say and who he claims to be?  Why don’t we see for ourselves how Jesus views the role of women?

Our problem in evangelism is not that we don’t have enough information – it is that we do not know how to be ourselves.  We forget we are called to be witnesses to what we have seen and know, not to what we don’t know.  The key on our part is authenticity and obedience, not a doctorate in theology. Our uneasiness with non-Christians reflects our uneasiness with our own humanity. Because we are not certain about what it means to be human, we struggle in relating naturally, humanly, to the world. For example we avoid evangelism because we may offend someone.

Jesus was delightful, exasperating, Jesus Lord of all,

MODELS OF CONVERSATION

Evangelism generally should proceed from, General Interests to Specific Interests to Underlying Interests and finally to Theological Interests: Not everyone we meet is ready to accept Christ as Saviour, but everyone is on a continuum in their relationship to Christ. Our task is to draw them closer to the point where they choose to become disciples.

WHAT IS THE PURPOSE OF EVANGELISM?

This is to introduce the gospel to our hearers in the confidence of God’s power to convert.  We learn to expose our faith rather than impose it.  We do this by allowing our lives to reflect his love, his holiness and his obedience than with the latest witnessing techniques.

A question of love: being radically identified with the world – Rebecca Manley Pippert

‘Do not give me any new formulas to witness naturally.  I have tried everything. It doesn’t seem right to use surveys or steps on someone you know.’

This person may be typical of you.  We say we want to communicate our faith naturally instead of seeming artificial or contrived.  So we investigate every programme can deliver witnessing techniques. In looking at the life of Jesus, we find out that techniques are not the most effective, especially for friends.  Examining the life of Jesus, we find that evangelism was a lifestyle and not a project. When we develop a way of living that places a special emphasis on people that demonstrates holiness and a dedicated obedience to God, we cannot help but be effective witnesses.  Evangelism will flow from our lives instead from memorised techniques.

What was Jesus’ value? How important was love and compassion? What was his notion of holiness? What role does obedience play?

Religious activity is not what is pleasing to Jesus. Through both his life and his teaching, Jesus proclaimed that the primary way to please God was through proper relationships.  Mark 10: 46-52 – Blind Beggar.  Mark 10:13-16 - Children.

AN EXAMPLE OF FAILURE?

During an evangelism-training week, there is the story of how a lady went out, met several religious sceptics, and began talking about all sorts of things.  Eventually the conversation got to Christianity, and it was a lively and invigorating discussion. They even exchanged addresses before leaving. She was feeling good about the conversation but Bob, the person with her seemed very quiet.  He thought she was an absolute failure.  He said there were four major points to the gospel and she brought in two of them, and they were not in the right order.  She then asked him what were the names of the three people we met this afternoon? He replied that he did not know and asked what difference it made.  She stared at him in disbelief and sadness.  He was a young man who genuinely loved God.  He was exceedingly religious and sincere and she doubted if he missed his daily quiet times.  We must be dominated by love.

If we are going to arouse seeker’s curiosity in Jesus, then we must demonstrate the love of Jesus. One of the challenges of learning how to love people is seeing beyond their emotional baggage and into their hearts.

How much are we to identify with the world?  When are we in danger of being indistinguishable from the world?  Many Christians keep themselves at arms length from their non-Christian friends because they thought they were thereby being spiritual.  But when our understanding of spirituality isolates us from people as well as our culture, then we have misunderstood true holiness.  If we grasp Jesus’ approach to holiness, we will not be isolated from others, but neither will we be identical.

Jesus’ emphasis on faith and obedience also helps us to understand the role of repentance in conversion and discipleship.  Too many people believe a Christian is a person who has simply ‘prayed the prayer’ and ‘decided for Jesus’.  It is possible to say the prayer and yet remain at the door that leads to conversion.  

LIFESTYLE OF EVANGELISM

We need to be concerned more with how our lives reflect his love, his holiness and his obedience than with the latest witnessing techniques.  When we live as Jesus did, in his power with his presence, seekers will be drawn to us.  Evangelism will not be dreaded task to be ticked off every Wednesday.  Rather, sharing Jesus will become a true delight and evangelism will become a lifestyle.

We can learn all sorts of counselling skills, acquire techniques and develop razor-sharp programmes in evangelism, but we will have no lasting impact unless God’s Spirit is central in our ministry.  Indeed, prayer is another absolute requisite for evangelising, for through prayer God changes us and our friends into the likeness of Christ.  Jesus worked with the resources the disciples had, the five loaves and two fishes.  For instance what resources do you have? 

A lady was struck by Jesus feeding of the multitudes she decided to reach out to students in her corridor by having an ice-cream party.  She bought the ice-cream, borrowed a scoop and said, God, I have trouble believing that you work through this ice-cream party to tell others of your love.  But you dwell in me, so this is not an ordinary ice-cream party.  You are here.  Love these people tonight.  The party was packed with hungry students.  The atmosphere was lively and fun.  To everyone’s knowledge, no-one had a spiritual discussion.  Afterwards she thought it was a failure.  She thought Jesus was not working there, because no-one even talked about him.  All they did was have fun.

The story demonstrates several misconceptions:

·     First, that having fun is a waste of time.  She felt every minute had to be used in serious spiritual pursuit.  She did not believe God would approve of spontaneity;

·       Second, she believed spiritual ministry only occurs only when one is speaking about God, but to think this limits God.

·       God works powerfully through the non-verbal as he does through the verbal.  Therefore, we too must offer both. 

Jesus speaks through everything we do, not just as a verbal witness.

The sequel to the ice-cream party shows this. Eight students came to the lady the next day.  One said, ‘I could not believe you spent your money on ice-cream for us!  It was good fun.  You made our floor feel like a family for the first time: Why did you do it?’

Another asked, ‘it was so nice of you to do that.  You know, I felt love bouncing off those walls.  What are you into?’

Whomever we touch Jesus touches.  We do not simply give the gospel – we are the gospel. 

The Nkechi Story – We cannot make anyone become a Christian. We are not judged by our success but by our faithfulness and obedience, though sometimes it is a costly and painful obedience for us.

How many Samaritan women and men do you know? Everywhere I am, I see people frantically looking for the right things in all the wrong places. How do we interprete the needs and lifestyles of our friends? Do we look at their messy lives and say ‘That’s wrong’ and walk away? Or do we penetrate their mask and discover why they are in such trouble in the first place? And then do I try to love them where they are?

There is the situation were a woman moved into the flat of a Christian above and everytime they saw they exchanged friendly words, and one they she said ‘Nkechi, I like you. You are alright.  Lets get together next weekend and go clubbing, OK?  The lady replied, Thanks! I really like you, too, and I would love to spend time with you.  Actually I cannot stand clubbing, but I certainly like to do something else.’

She looked surprised not so much because I did not go clubbing but because I had expressed delight at the thought of spending time with her. I could have said I am a Christian clubbing is a sin.

LEARNING TO CARE FOR THIS CULTURE

It requires several things:

·       It demands practice; - the disciples developed compassion very slowly, for most of them it was a long, hard process that required self-denial and work;

·       It requires us to look outward, not to be consumed by shyness or indifference. We do not serve others or listen to them because we feel like but in obedience.  Compassion usually follows obedience.

·      Finally, learning to care for others requires sound theology.  Nothing should warm our hearts more than remembering that Jesus is like.

It requires that we treat human life as sacred and precious, not to be manipulated on the basis of our whims or desires.

PRACTISING THE PRESENCE OF CHRIST

Jesus wants us to see that the neighbour or people next door, sitting next to us on the bus or plane or where we work or study are not interruptions to our schedule; they are there by divine appointment.  Jesus wants us to see their needs, their loneliness, their longings, and he wants to give us the courage to reach out to them.  If we do that we need to a number of things:

·       
     We will have to take risks;

·       Get beneath the surface of people’s lives - To let people inside our lives is a frightening but essential ingredient in evangelism;

·        Listening – it is a powerful way to share the love Christ.

·    Good communication skills; this cannot convert anyone; it is power of God and his divine initiative that penetrate and convert the seeker’s heart.

So why do we bother with it? Because we want to be sure that our lifestyle of communicating the gospel is not blocking the seeker’s ability to hear it.

The way we communicate must reflect what we communicate.  In fact, the two cannot really be separated.  To let people inside our lives is a frightening but essential ingredient in evangelism

Group Exercise Developing conversational skills:

1. How did your roommate or housemate or sibling last let you know that you had done something he or she did not like?  What does your answer illustrate about the importance of conversational skills?
2. How can our attitudes help in or presentation of the gospel?
3. What questions are you afraid a non-Christian will ask you? Why do these concern you?
4. What is the difference between exposing and imposing our faith?
5. Some time during the next week, initiate a conversation with a total stranger, with no motivation other than trying to get to know something about the person.  Please send me an email to tell me what happened.

Group Exercise Witnessing and cultivating:

1. It is suggested that there are three ways of proclaiming the truth of the gospel, declaring God’s truth, displaying God’s love, and demonstrating God’s power.  Give a couple of examples of each that you have observed or participated in.
2. Why is it important at some point and in some way to put all three of these ways together?
3. A conversational model is to investigate, stimulate, relate.  What are some good questions you could ask at the ‘Investigate’ stage?
4. Why is demonstrating God’s love so important during the first stage of cultivating an interest in Jesus?
5. Ask a non-Christian friend, ‘what is the biggest problem in the world today and what is the solution?’  (The aim is not to obtain the right answer but simply find out what he or she thinks)

The trainer: Dr. Olu Ojedokun is an Associate Staff Worker with NIFES in Oyo subzone and a Lecturer at Lead City University. He was previously the Director of Operations for Friends International Ministries in the United Kingdom, a cross-cultural ministry that specialised in working with students from 130 nations.  He was the convenor and trainer of 150 pastors, most of which were from RCCG in the United Kingdom and for many months was a consultant to Grace Chapel, RCCG Chesterfield on cross-cultural evangelism. He has carried out this training at RCCG Radiant Church, GRA Ikeja, RCCG Rainbow House, Gbagada, RCCG Jesus Capital Ibadan and Chapel of Peace and Joy, Ibadan.  For training request or other enquiries please Email:  Employlawone@aol.com Tel: Nigeria+2348153344265 or UK+447721088767

References may be sought from the Administrator of RCCG UK Pastor Mo Afolabi.