MENTORING

The term "mentor" goes back to the name of a person in Greek mythology who provided instruction and counsel for a man known as Telemachus. Webster New Twentieth Century Dictionary defines "mentor" as "the friend and counselor of Odysseus and Telemachus, a wise and faithful counselor." Mentorship can be seen as involving the aspect of being a role model in order to develop character and integrity in a person. The man called Mentor in Greek mythology provided such a role model for those who looked up to him that he was requested to do it for Telemachus who later ruled Greece.
But, mentorship is not a Greek concept. People all over the world have practiced it and used it as a medium of education and character development, leading to exceptional achievements. Notably, every major personality in the world has had a mentor. In Western philosophy, it is known that Socrates mentored Plato. Plato mentored Aristotle and Aristotle in turn mentored the great conquering ruler, Alexander the Great.
In Uganda, each succeeding Kabaka was greatly influenced by his predecessor, and this was the case with the Nabongo system among the Abaluyia and the Oloiboni among the Maasai.
Looking at the traditional society, a father mentored his sons by the fireside through evening narratives and wise sayings. Initiation rites then solidified most of what was learned as the boy grew into adulthood. Young girls picked up domestic skills, home keeping, mothering, sanitation and character tips from their mothers. The home, rather than the school, was the centre of learning and the focus of spiritual, emotional, intellectual and physical development. All this happened under strict mentorship. Blacksmiths, medicine men, hunters, warriors, religious and political leaders naturally transferred their skills and professions to their children by observation. In fact, those who became leaders virtually inherited their parents' thrones. It was all mentorship.
In the ancient universities, too, a student learned at the house of the professor. In the royal courts, the knight passed on the warrior's skills to the novices by apprenticeship and artists spent most of the time with students in their studios. In short, this has been the trend throughout history, including the church. Jonathan Edwards, the great pastor, teacher and author, and his wife, Sarah, usually had one or more Christians living at their house. Such Christians learned by observation issues related to marriage, spiritual disciplines, and the rigours of pastoral ministry.
It is a pity that today the school has taken over from the home in mentorship and emphasizes group development rather than individual character, knowledge rather than wisdom, certificates rather than the approval of an overseer, passing exams rather than mastery of skill and creativity, etc. On most campuses, including those of theological schools and seminaries, there is little interaction between the teacher and the student, especially outside the classroom. The student interacts more with books than the professor. In other words, the pursuit of grades has replaced mentorship.
Thankfully, many churches are beginning to wake up to the reality of the problem and are instituting internship programs. Yet these programs cannot replace a one-on-one mentorship as seen in the examples of biblical leadership development.
IS MENTORSHIP BIBLICAL?
There are obvious cases of men of God mentoring others in the Bible. Moses is known to have closely mentored his Aide, Joshua the son of Nun. Before Moses died, he gave Joshua strict and clear guidelines on how he had to lead God's people, chief being that the book of the Law should never depart from Joshua's mouth. He was to meditate on it day and night and in that way he would be successful. Similarly, Naomi mentored Ruth and helped her cope with her youthful challenges. Naomi was such a good mentor that it was hard for Ruth to part from her when given a chance to leave. Nathan mentored King David, just as Samuel had King Saul. David gave instruction to his son Solomon before he died.
The prophetic office was not without mentorship. Elijah closely mentored Elisha before he was taken up to heaven. Some kind of mentorship must have taken place, too, between Elisha and Gehazi. From a parental dimension, Elizabeth mentored Mary, the mother of our Lord, for several months as an older relative. Barnabas taught Paul and stood with him in the ministry. Paul knew Barnabas as a "son of encouragement." It is no wonder that Paul himself mentored Timothy and urged those who saw and heard him to follow him as he followed Christ. In the book of Acts we read of Priscilla and Aquilla who mentored Paul for a while but also Apollos the evangelist.
Yet, New Testament mentorship is incomplete without looking at Jesus Christ who spent three years mentoring the twelve disciples who spread the faith far and wide after Christ's ascension into heaven. He charged them to go into the whole world and make disciples, teaching them to obey all He had taught them. In short, mentorship is a dominant issue in the Bible. It must not be neglected by the church in Africa.
MENTORSHIP IN THE CHURCH IN AFRICA
If mentorship is both biblical and the commonest way God has used to prepare His servants for His work, it is also the most effective tool in undoing the mistakes that have dominated the church and her ministries in Africa. Here are some practical ways leaders in the Church in Africa could carry out effective mentorship.
To begin with, how does mentorship help in dealing with the common mistakes associated with leadership?
There are three mistakes the church in Africa has tended to make.
1. There is the tendency to teach a leadership structure that is dependent on the leader rather than Christ. Biblical mentorship does not take place without the centrality of Christ in the growth of the church. Although it is the mentor who is to be followed, he is to be followed under the Pauline injunction, "Follow me as I follow Christ." The church needs to dethrone the paternalistic concept, which tends to popularize the African "man of God" rather than God Himself!
2. The second mistake is that of pursuing human opinion and experience in the making of the African church leader rather than drawing principles from the Word of God. Notice that even Moses directed Joshua to the Word of God which was not to depart from his mouth. The prophets mentored by making reference to what the Lord had said. The kings of Israel who pleased God kept referring their successors to "the Law of the Lord." Though experience has room the character of the African church leader, if such experience is rooted mainly in personal exploits and achievements instead of the Word, they will be misled!
A third mistake is creating spiritual empires without successors. In this setting, people who look up to such leaders or try to draw close to them are discouraged or reminded that they cannot measure up. The "mystery of the new anointing" seems to exclude many from mentorship opportunities; power manifestations are viewed as reserved for a select few. Such leaders have no clear accountability even in ordinary matters such as financial spending and personal integrity. Good biblical mentors would undo this.
So what should we do differently? First, as a shepherd, the African pastor needs to create time for the flock. Many a pastor is too engrossed in traveling to raise money for projects or is busy doing a part-time job that members can hardly access him. Mentorship requires availability and visits to the homes. The problem is worse where there is a big congregation but with only one or two pastors.

Second, mentorship requires that a leader not only teaches or preaches but shows those under such instruction a practical example of the message. If it is a lesson on evangelism, it is not enough to preach a challenge on reaching the lost. Take our individuals, and do outreach with them to make a big impact in their lives.
Third, integrity in how one manages his/her home, speech, attitude and general character is crucial. Not even Billy Graham or Bishop Tutu can exempt himself from a life of accountability. People are not good at taking orders but they are very good at imitating. When there is a good role model, there is a natural admiration. Leaders who simply tell people what to do and seldom step out to do such things with the people will not get far.
I have personally found the easiest skills to teach my two daughters are those I take time to carry out with them. I myself have learned the most by looking at the lives and practical ways of doing things as I have observed in my mentors such as Peter Bocchino, the founder of Legacy of Truth and Dr. Norman Geisler who combines his great learning with a sincere Christian witness and example.
Fourth, the African mentor cannot go far without a firm foundation in spiritual disciplines. This means a deliberate effort to establish a strong relationship with God, including intimacy with God's Word, Scripture memorization, the disciplines of prayer and fasting, worshipping God in spirit and in truth, fellowship with His people, strong family relations which glorify God, giving to the needs of others generously without always expecting to be given.
Lastly, the African leader must remember that a good mentor does not always look for mistakes. He is not supposed to only criticize but also commend where credit is due. He must not use people towards his personal end or interest and then damp them. He must never use people to climb the ranks and then turn into a dictator. He is to be a leader, remembering the paradoxes of Jesus that in order to be first, you have to be last: to gain, you must lose: to be great, you have to be a servant.
Q. Why do people join cults anyway? How can people be so foolish as to believe such ridiculous teachings?
A. There are many reasons why someone may abandon the Christian faith and turn to cultic movements. No one really audaciously chooses to belong to a cult, the cult must prove persuasive enough for loyalty.
One of the reasons is the cult's readiness to provide a strong authority structure culminating in the leader as the ultimate teacher and role model. One may find such authority appealing because of the breakdown in social institutions such as the family or local congregation. Many follow such leaders because they seem able to answer most of their deep-seated questions. If parents, teachers, or Christian leaders do not find it crucial to respond to the questions young people are asking on the origin, meaning and destiny of life, the cults will readily offer their distorted and misleading responses.
Second, there is often a strong sense of community provided by many cults. With increasing loneliness, crime and apathy partly aggravated by the media, the cults seem to have a ready solution: "You will never be alone or mistreated among us." If meaningful relationships at home and in the church are not provided, young people in particular will find great comfort and a deeper sense of belonging in the attractive cult fellowship.
Third many cults tend to provide an experience-based rather than doctrine-based interpretation of Christianity, especially through music, dance, meditation exercises, dream interpretation, visions, fore-telling, romance, and other social persuasions. Experience of such feelings in the cult is often a reason for the massive exodus from the so-called "cold churches" which emphasize solid doctrine and reason rather than feeling as a ground for faith.
Fourth, there is the promise of prosperity and success for membership in many cults. Poverty, ill health, failure in examinations, etc. are often associated with lack of faith or even failure to live by the doctrines of the cult. Many job seekers, students, and needy in general will embrace the cultic beliefs with the hope of a more lucrative future. We must show such victims that the Bible teaches no such thing.
Q. My brother-in-law has recently joined a cult. The whole family is upset and arguing with him. How should one respond to a family member or friend who converts to a cult?
A. Before setting out to help someone we love who has become involved in a cult, there are certain preliminaries we must observe:
1. We need to spend quality time with the Bible, especially focusing on what the Word of God teaches on issues such as the Trinity, sin, atonement, the resurrection, judgment, heaven and hell. We ourselves need truth!
2. We need to study the history, beliefs, activities and influence of the cults so that meaningful discussion is possible with victims or even leaders of the cults. Christians must resist the laziness that has characterized the church in the area of study and preparation to face critics. Information can be obtained from specialized organizations.
3. We must be prepared to do just as much listening as talking to such victims. If we dominate the discussions or get involved in disrespectful and argumentative dialogue, we will automatically lose the person to the cult. An Indian proverb says, 'There is no point cutting off someone's nose and then giving him a rose to smell."
4. In our discussions, we ought to critique the heresy and not the person we are trying to help.
5. Always begin to help a cult victim back to the truth by establishing an honest and friendly relationship with him or her. This will move them to open up.
6. Always lead the victim to the Scriptures, not people's opinions. We can only stand on our authority, the Scriptures.
7. Do not give up on them! Pray daily for them to see the light. It may take years but don't give up hope.
Q. Why should I interfere with someone else's religious freedom? Isn't my brother free to believe as he wants?
A. To lead someone away from error to the truth is not interference with such a person's freedom. True freedom must be governed by God's truth and anyone who knows the truth will be "free indeed" (Jn. 8:31-32). [See also the first article on reasons why the church should not ignore the cults but reach out to them with the Gospel.]
While the Bible clearly warns us against false doctrines (Gal. 1:6-9, 1 Tim. 4:1-5, Col. 2, 1 Jn. 4), there is also a biblical mandate to speak in defense of the truth of our faith (Jude 3, 1 Pet. 3:15, 2 Tim. 4:2-5, etc.). We must keep away at any cost from heresy in our congregations: identify and confront anyone who is known to propagate it, armed with the truth of God's Word. If we allow false teachers in our fellowship, they will affect the church the same way a little yeast affects dough.
Someone defined fellowship as "fellows on the same ship." Fellowship requires a common identity, at least in core beliefs. The famous saying seems appropriate here. "In essentials, unity, in non-essentials, diversity; in all things, charity [i.e. love]." To allow anyone who believes and propagates heresy in doctrine within our fellowship is to lead that fellowship into a potential cult. This should be resisted and avoided at all costs.