About the Book
"The Man God Uses" by Oswald J. Smith is a Christian book that explores the characteristics and qualities of individuals who are used by God for His purposes. The author emphasizes the importance of surrendering one's life to God, developing a deep relationship with Him, and actively participating in His work. Smith shares personal stories and insights to inspire readers to become fully committed and effective servants of God. The book serves as a guide for those seeking to fulfill their potential and contribute to God's kingdom.
Reinhard Bonnke
Reinhard Bonnke (19 April 1940 - 7 December 2019) was a German-American Pentecostal evangelist, principally known for his gospel missions throughout Africa. Bonnke had been an evangelist and missionary in Africa since 1967. In Nigeriaâs city, Lagos, in 2000, a single service is believed to have been attended by 1.6 million people. Christ for all Nations (CFAN), an organisation founded by Bonnke, claims he preached Christ to more than 79 million non believers.
Early life
Reinhard Bonnke was born on 19 April 1940, in the city of Königsberg, East Prussia, Germany, the fifth son of Hermann Bonnke, an army logistics officer in the Reichswehr who fought on the Eastern Front; his paternal grandfather was August Bonnke, the owner of a windmill in Trunz, East Prussia (now Milejewo, Poland), who was healed of an unknown ailment by the evangelist Luis Graf in 1922, but died during the evacuation of East Prussia in 1945. His mother was Metaa Bonnke (née Scheffler). Bonnke had six siblings: Martin, Gerhard, Jurgen, Peter and Felicitas, his only younger sibling and his only sister.
With his mother and siblings, he was taken to Denmark during the evacuation of East Prussia and spent some years in a displaced persons centre before settling in Gluckstadt, West Germany. After his own war service, his father became a pastor in the village of Krempe. He became a born-again Christian at the age of nine after his mother spoke with him about a sin that he had committed. He sensed a call from God to serve as a missionary in Africa from the age of 10 and said that he had the experience of baptism in the Holy Spirit.
Bonnke studied at the Bible College of Wales in Swansea, Wales, UK, where he was inspired by the director, Samuel Rees Howells. In one meeting Howells spoke of answered prayer; after this meeting, Bonnke prayed, "Lord, I also want to be a man of faith. I want to see your way of providing for needs." Passing through London, he had a chance meeting with the preacher George Jeffreys. As he walked, he came across a house with a nameplate on the front that said âGeorge Jeffreysâ. He wondered if it could be the great George Jeffreys who had founded the Elim Pentecostal churches in Ireland and England. He prayed for the young student and imparted grace to him.
After graduation, he pastored in Germany for seven years, including establishing a congregation in Flensburg which met in a former rum factory.
African mission
His work in Africa began in 1967. He arrived in South Africa and almost immediately encountered the apartheid system, which he developed an antipathy towards, which in turn caused friction between him and the minister who oversaw him in South Africa. Bonnke subsequently accepted a position to oversee three churches in Lesotho, but began again from scratch after he discovered that unbiblical practices had emerged in the congregations he was to oversee.
In the first few years of his work, Bonnke encountered poor results from his evangelistic efforts and felt frustrated at the pace of his ministry. Then he had a recurring dream featuring a picture of the map of Africa being splattered with blood and heard the voice of God crying "Africa Shall Be Saved". This ultimately led him to adopt large-scale evangelism, rather than the traditional small-scale missionary approach. He rented a stadium in Gaborone, Botswana, and preached with little cooperation from local churches. The first meetings saw about 100 people attending, but this number grew swiftly.
In 1974, Bonnke founded the mission organisation Christ for all Nations (CfaN). Originally based in Johannesburg, South Africa, the headquarters were relocated to Frankfurt, Germany, in 1986. This was done primarily to distance the organisation from South Africa's apartheid policy at the time.[9] Today CfaN has 9 offices across 5 continents.
Bonnke began his ministry holding tent meetings that accommodated large crowds. According to an account published by the Christian Broadcasting Network, in 1984 he commissioned the construction of what was claimed to be the world's largest mobile structure - a tent capable of seating 34,000; this was destroyed in a wind storm just before a major meeting and therefore the team decided to hold the event in the open air instead. According to this account, the event was subsequently attended by over 100,000 people which is far greater than the 34,000 seating capacity the tents could have contained. For various reasons, usually due to insufficient capacity, the 34,000-seat tent was only used once, in Harare, Zimbabwe, in 1986.
In addition to South Africa, Bonnke would also hold many campaigns in other African countries including Nigeria and Kenya and became known as "the Billy Graham of Africa." In the 5 February 2001 edition of Graham's Christianity Today, journalist Corrie Cutrer stated that Bonnke had set "record-breaking attendances" at recent events he held in Nigeria. Bonnke announced his "farewell gospel crusade" to be held in Lagos, Nigeria, in November 2017. Lagos is also the location of a gospel crusade held in 2000 which, according to CfaN, is the organization's largest to date, drawing an attendance of six million people in a 5-night crusade, and as much as 1.6 million attendance in one day. In 2009 Bonnke appointed his successor, Daniel Kolenda who continues to lead the ministry. In 2020, following Bonnke's death, Christ for all Nations launched the CfaN Evangelism Bootcamp. In 2022 Schools of Evangelism were started in South Africa, and Europe and Fire Camps were launched in dozens of nations on six continents. Today, more than 4,000 evangelists have been trained by Christ for all Nations and more than 91-million decisions for Christ have been counted. In 2024, in the 50th year of the ministry, CfaN is conducting 50 gospel crusades throughout the African continent.
Persecution
Kano riots, subsequent expulsion from Nigeria, and return to the country
In 1991, during Bonnke's visit to Kano in Nigeria, there were riots in the city as Muslims protested over remarks he had reportedly made about Islam in the city of Kaduna on his way to Kano. A rumour was spread that Bonnke was planning to "lead an invasion" into Kano. Muslim youths gathered at the Kofar Mata Eide-ground where they were addressed by several clerics who claimed that Bonnke was going to blaspheme Islam. About 8,000 youths gathered at the Emir's palace and after noon prayers the riots ensued, during which many Christians sustained various injuries and several churches were burned. Official reports state that at least eight people were killed, although other research and reports place the number as being as much as 500 as many of the Christians who were killed were thrown into wells and the attacks were spread between multiple locations.
Despite the state governor absolving Bonnke of any blame for the incident, Bonnke's subsequent attempts to return to Nigeria were denied, as the Nigerian Embassy refused his visa applications. In 2000, a new civilian government in Nigeria was elected to power, and President Olusegun Obasanjo, a Christian, invited Reinhard Bonnke to return to the country. Bonnke returned to Nigeria and held a crusades in Benin City in the south. He would deny reports that the Northern Region of Nigeria's Council of Ulamas banned him from entering northern Nigeria.
Bonnke held many crusades in Nigeria after 2000, and conversion rates were significantly higher than in many other African nations, with one campaign achieving a conversion of 1.1 million people. Nigeria would be where his final international crusade would be held, in Lagos in 2017.
Personal life
After graduating from the Bible College of Wales and returning to Germany, Bonnke led a series of meetings in Rendsburg. He began receiving speaking invitations from all around Germany and the rest of the world. Bonnke met Anni Suelze at a gospel music festival and admired the grace which she showed when a mistake led to her losing a music competition. He offered to preach at the church she attended and over time they fell in love. They married in 1964 and had three children: Kai-Uwe Friedrich, known as "Freddy", Gabrielle and Suzanne.
Death
Bonnke died on 7 December 2019. The month before, he had announced on his official Facebook page that he had undergone femur surgery and needed time to "learn how to walk again". Nigerian President Muhammadu Buhari, who is Muslim, praised Bonnke for his frequent visits to Nigeria and described his death as a "great loss to Nigeria".
His appointed successor is the evangelist Daniel Kolenda.
He would be buried in Gotha, Florida's Woodlawn Memorial Park, with his memorial stone being shaped to resemble Africa.
martyr or madman: the unnerving faith of ignatius
âI am afraid of your love,â Bishop Ignatius wrote to the early church in Rome, âlest it should do me an injuryâ ( Epistle to the Romans  1.2). It is hard to imagine more ironic words. Ignatius, a disciple of the apostle John, was nearing seventy years of age when he sent the letter ahead of him on August 24 (somewhere between AD 107 and 110). He told them he remained âafraidâ of the believersâ love â meaning he was afraid that they would keep him from martyrdom, that they would âdo him an injuryâ by keeping him from being torn apart by lions. Ignatius sent a total of seven letters to seven churches en route to the Colosseum. This letter to the church in Rome gave his thoughts on martyrdom and extended a special plea for their non-interference in his. Instead of asking for whatever influence the Roman believers may have had to release him, he bids them stand down. In his own words, For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honor of a better work. For if ye are silent concerning me, I shall become Godâs; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favor upon me than that I be sacrificed to God. (2.2) And again, I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. (4.1) Martyr or Madman? Michael Haykinâs assessment seems conclusive: âIn the seven letters of Ignatius of Antioch we possess one of the richest resources for understanding Christianity in the era immediately following that of the apostlesâ (31). Surveying Ignatiusâs letters to the seven churches on the road to Rome, Haykin summarizes three concerns weighing heavily upon the bishopâs mind: (1) the unity of the local church, (2) her standing firm against heresy, and (3) non-interference in his calling to martyrdom (32). The first and second are unsurprising, but what are we to make of the third? What do you think of a man saying, âMay I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily. . . . But if they be unwilling to assail me, I will compel them to do soâ (5.2)? Who is this Daniel praying not for rescue but looking forward to the lionâs den? âChristians had been killed in the past, but few with as much enthusiasm.â Some scholars, Haykin notes, have called him mentally imbalanced, pathologically bent on death (32). Christians had been killed in the past, but few, if any, with such enthusiasm. What right-thinking Christian would write, âIf I shall suffer, ye have loved me; but if I am rejected, ye have hated meâ (8.3)? Was he a madman? âSanityâ to Ignatius Did he have an irrational proclivity for martyrdom? Can his death wish  fit within the bounds of mature Christian life and experience? If you were his fellow bishop and friend â say, Polycarp (later a martyr himself) â what might you say if you desired to dissuade him? You might call his mind to the holy Scripture â for example, Jesusâs prophecy of Peterâs own martyrdom (which happened years earlier in Rome). Jesus foretold, âTruly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go â (John 21:18). The apostle Peter did not want to go  and stretch out his hands in his own crucifixion. He did not want to be dressed by another and âcarriedâ to his death. Granted, he wanted that end more than denying his Master again, but it stands to reason that if he could have ended differently, he would have chosen otherwise. Or you might consider the apostle Paul and his second-to-last letter before he too was likely beheaded in Rome. âFirst of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every wayâ (1 Timothy 2:1â2). He exhorts that prayers be made for rulers that Christians might lead quiet and peaceful  lives. Pray for your leaders, in part, that they might be saved â and thus not given to killing you âall the day longâ for public entertainment (Romans 8:36). Ignatius to âSanityâ âBut,â the well-taught bishop might have responded, âdid not Peter write much of suffering and necessary trials as tests to our faith? Does not God place our faith in the fire (or the Colosseum) that it might be found to result in praise and glory and honor at Christâs revelation (1 Peter 1:7; 4:12)? Or did Peter not put forward the suffering servant, Jesus Christ, as our example to follow? Or is it not a âgracious thing in the sight of Godâ to endure suffering for righteousnessâ sake â something we are âcalled toâ and blessed in (1 Peter 2:20; 3:14)? And further, did Peter not tell the church to âarmâ themselves with this thinking (1 Peter 4:1), and to rejoice insofar as they share in Christâs sufferings, evidence that the Spirit of glory rests upon them (1 Peter 4:13â14)? âAnd what to say of our beloved Paul? Was it not he who was hard pressed to stay, even when fruitful labor awaited him? Did he not inscribe my heart on paper when he said, âTo live is Christ, and to die is gain,â and that to be with Christ is âfar betterâ (Philippians 1:21, 23)? And was it not also the case that, knowing he was walking from one affliction to the next, he walked the martyrâs path â against the behest and weeping of fellow Christians who threatened to break the apostleâs heart (Acts 21:12â13)? ââConstrained by the Spirit,â did he not go forward (Acts 20:22)? He testified that he did not count his life of any value nor as precious to himself, if only he could finish his race and ministry to testify to Godâs grace (Acts 20:24). He assured crying saints along the violent road that he was ready not only to be imprisoned but to die for the name of Jesus (Acts 21:13). They eventually submitted and said, âLet the will of the Lord be doneâ (Acts 21:14). Will you not imitate them, beloved Polycarp?â This imagining is to help us get into the mind of the âmadman,â as well as to warn us from drawing hasty applications. Though most will not consent so insistently and passionately to a martyrâs death, some will pass by other exits on the way to testifying to the ultimate worth of Christ. Messiahâs Madmen What might we, far from the lions of Ignatiusâs day, learn from the martyred bishop of Antioch? I am challenged by his all-consuming love for Jesus, a love that the world â and some in the church â considers crazy. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ. (5.3) âIf we are madmen, let it be for Christ.â If we are madmen, let it be for Christ. Should not Paulâs words be stated over our entire lives? âIf we are beside ourselves, it is for God; if we are in our right mind, it is for youâ (2 Corinthians 5:13). If we are crazy, it is because of Christ. If we are in our right minds, it is for others to be won to the same madness we have. The love of Christ âcontrols usâ (2 Corinthians 5:14). Oh what a beautiful strangeness, what a provocative otherness, what an unidentifiable oddity is a Christian who loves Christ with his all and considers death to be truly gain. Such a one can see, even behind the teeth of lions, an endless life with him .