As we seek to build Africa’s theological foundations, clarity of doctrine and theological vision is key. On this page, you will find what we believe and why we believe it. You will also read about our theological vision. We hope for God’s guidance as you consider being part of what God is doing in Africa, as we serve to grow sound theological roots for the Church in Uganda and Africa, and equip Africans to reach Africans for Christ.
Those of us who grew up in African villages that did not have water flowing in our homes fetched water for domestic use from a shared fount. Each community had one. Apart from the obvious benefit, the journey to the fountain often accorded us communal moments in which conversations that matter took place. We looked forward to such occasions when we could talk about just anything freely without fear of judgment. Our souls were refreshed by others. As some of us grow up, we keep our love for public discussions with us.
We notice that when people mature, they ask more complex questions about life, morality, and destiny. And these questions are made more pointed when one migrates to the city, where they have left the family base from which support and life together insulated them from the harsh realities of life. Thus, new communities must be created in the cities, where these communal conversations can take place. In the city, numerous cultures intersect, and communion is often sacrificed on the altar of individualism. It is here that people need a community, a fount, and a place where discussions can happen. Veracity Fount aims at creating free space in the city where a conversation with culture, conversion, and communion in Christ can occur.
We are based in Kampala Uganda, in a nation poised to be among the ten most Christian countries in the world by 2050 if the Pew Research Center statistics are to be believed. We seek to build theological foundations in Uganda and Sub-Saharan Africa so that the lay-believer can hold meaningful and biblical conversations with their Muslim neighbour, Mormon friend, or atheist professor. We need a sort of hatching place for research, community, discussion, fellowship, and training, a Center for Christian Thought.
We are committedly Evangelical and Reformed Christians that seek to see the glory of God manifest in all areas of life. We are also Ecumenical, which means that we partner with those Christian denominations and organizations that pursue the supreme glory of Christ in the whole world. We endeavour to keep the cross of Christ central, and the Bible as the final authority in matters of faith and all living.
We are also Africans who think that the God who created the heavens and the earth and all that is in it preceded the 19th-century missionaries to Africa, and was thus doing great work in this Land that very few have sought to discover. We confess that the Gospel of Jesus Christ as revealed in the Christian Scriptures and believed by the universal Church is Good news to the African, and to be Christian is not to abandon an African identity. Therefore, at the core of our efforts is a passion to see every tribe and tongue and nation in Africa glorify God in their diverse expressions, without syncretism or compromise to the Biblical teachings.
We want to learn how to love and live for Christ, in community. Fetching water from the village fount was one way we expressed our ‘Obuntu’ a shared understanding among Africans of what it means to be human. We may not fetch water from the Well any longer, but we cannot stop being communal, or having conversations, especially conversations that matter.
For more about what we believe, please see our Statement of Faith
What we Believe about the Bible
We believe that the Bible, comprising of 66 books is God’s inerrant Word in its original manuscripts, sufficient for doctrine, reproof, correction, and instruction in righteousness. The Bible is God’s special revelation to us, in which His creative and redemptive work is displayed. It must be preached to all, believed by all, and obeyed by all. We affirm that through it the Holy Spirit speaks to us today, opening the eyes of our understanding to know God the Father through Christ the Son. We hold that the truth it reveals is timeless, incorruptible, immutable, and thus binding on all cultures and generations. We also insist that reason, experience, and tradition are servants of Scripture but not sources of God’s truth.
What we Believe about God
Together with the Council at Nicaea, we believe in One God, who is One in Essence/Nature but Three Persons, Father, Son, and Holy Spirit; the Persons being distinct but neither separate nor dividing the One substance, being co-eternal and co-equal in glory. We hold to the doctrine of Inseparable Operations, which teaches that “the external works of the Trinity are indivisible” that is, that the Trinity accomplishes every divine action external to God and this is so even without confounding the distinctions of Persons.
We further believe that God is eternally self-sufficient, in need of nothing and no one, always overflowing with joy and rejoicing in His eternal perfections. We hold that God is Spirit, uncreated, immaterial and therefore simple. He is immutable, infinite, omniscient, omnipresent, omnipotent, Love, Joy, Just, Holy, of inestimable Wisdom, His ways are unsearchable. We affirm that God is sovereign over every detail of life, reigning supreme above all things and creatures and that nothing is hidden from His eyes.
What we Believe about God the Father
With the Council of Nicaea, we do affirm and proclaim One Father Almighty, Maker of heaven and earth, and of all things visible and invisible, who eternally rules and orders all things according to His immutable plan and infinite wisdom. He is the principle of the Son and the Spirit, the timeless fountain of divinity who is Father precisely because of the Son, uncaused and loving.
He sent His Son Jesus in time for our redemption which consists in the knowledge of Him and of His Son. Therefore, no one can know the Father except the Son and those to whom the Son chooses to reveal Him. This Father being the principle of all existence is the origin of creation and redemption, so that no one can come to the Son unless the Father draws him to Him. He is the reason for our adoption and sonship, who cherishes His own as children in His Kingdom.
‘Father’ is primarily understood in His eternal relation with the Son, so that the Father cannot exist without the Son. Extended to creation, ‘Father’ is understood in relation to those redeemed by grace, and brought into an eternal fellowship with God, those adopted and conformed to the image of the Son. He is also ‘Father’ in relation to the rest of humanity, as their Creator and Sustainer, and lastly, He is Father as Creator and Sustainer of all creation.
What we Believe about Jesus Christ
With the Council of Chalcedon, we believe in Jesus Christ, revealed to us as the Son of God, being by nature eternally God, and who in time became Man for our redemption, truly God and truly Man, the two natures coexisting in one Person without confusion or separation. Touching His Godhead, as the Nicene Creed insists, Jesus is ‘Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.’
We believe in His eternal Sonship that He has always been with and before the Father. The Son is the Word and Image of the Father. As the Word, He is the full expression of the whole divine being of the Father, revealing His timeless origin (being from the Father), immanence (being within the Father) and identity (being the full expression of the Father). The Father creates and renews creation after the pattern of the Son. Our adoption, therefore, follows the model of the sonship of Christ.
This eternal Son was born of the Virgin Mary in human history to purchase the Elect to God through the cross. We believe that this Christ is also the Messiah that the Jewish Prophets foretold, and the Mediator between God and Man, without which no one shall be saved. This Christ also rose from the dead on the third day and ascended to the right hand of Majesty from which He returns to judge the whole world in righteousness at the end of the Age.
What we Believe about the Holy Spirit
We believe in the Holy Spirit, eternal, immutable, infinite in wisdom and love, the Fount of life and joy, co-equal in power and glory with and spirated from both the Father and the Son. The Spirit unites us to the Son, who reveals the Father to us so that believers come into relationship with the whole of the Trinity. The Holy Spirit grants gifts to the church because He is the gift to the church, the gift of the Father and the Son. The gift of the Spirit enables the continuity between the earthly life of Jesus, the founding, and continuation of and the life of the Church. He is the Spirit of Christ, implying relation to Jesus.
The interior sending of the Spirit and Son into our hearts consists of the uncreated aspect in which we receive the divine Persons themselves, and the created aspects where the divine persons imprint their ‘gifts of sanctifying grace’ to us proper to their distinct qualities, wisdom for the Son and love for the Spirit. The Spirit is solely responsible for the regeneration of the sinner without which the sinner cannot believe.
What we Believe about Creation
We believe that all things came to be through the Father’s Word, Jesus Christ, and the power of the Holy Spirit. We hold that Creation was initially good but through the sin of Man and fallen Angels it was corrupted. And yet even after its corruption, the traces of its original goodness are indisputable, for God’s common grace sustains it still. Through Christ’s death, creation is being recreated to a surpassing glory. Because God created all things good and He is redeeming all things, He calls us to be co-workers with Him, and thus to care for creation as faithful stewards.
What we Believe about Man
We hold that all men, both male and female, are created with equal value and dignity, precisely because Man was made in the image of God. We insist that without God there is no man and no human rights. We also believe that Adam and Eve are the historical ancestors and representatives of all people whose sin incurred just judgment on the whole human race. Because of the Sin of Adam, all humanity is in a state of moral corruption and moral inability and separated from God.
What we Believe about Atonement
Because all men have sinned, God in Christ atoned for the sins of His people. He was made sin so that the Elect may be made righteous before God, eternally. We hold that this salvation is wholly a gift of God, thus unmerited. We affirm that the message of the grace of God radically sets apart Christianity from every other religion in the world that seeks to work its way to God. We insist that God came to us while we were still sinners, and died in our stead and has given us His Life, having triumphed over death through His resurrection. All believers are regenerated, justified, sanctified, and glorified on the basis of Christ’s substitutionary atonement. Imputed righteousness is the basis of the Christian’s hope.
What we Believe about the Church
We believe that Christ is the head of His Church, which is His body, comprising of all the saints who died in Him and those who live in this world but who are not of it. We hold that all who believe in Him must be members of a visible local church, discernibly serving and practically loving one another. The true local church is characterized by the expository preaching of scripture, administering sacraments (believer’s baptism and holy communion), and church discipline. The local church must not be substituted for any other form of communal gathering.
We, however, hold that communal living that reveals joy, love, and gladness of heart must also happen beyond the four walls of the local church, and out in the world. The Church of Christ is missional and tasked to make known the Good News of Redemption to all nations and every sphere of life. Every believer is an evangelist, in as far as this means sharing the gospel message with their unbelieving neighbor. And thus, the local church exists to equip believers for their evangelistic mandate.
We believe in the final resurrection of the dead when all things will be made new. Those who placed their trust in Christ while living shall be raised to life incorruptible and rewarded for their good deeds, while those who by their life rejected the Prince of peace shall be raised to eternal judgment and torment. We hold to literal heaven and hell as Jesus, the Apostles, and the Fathers have taught us. We affirm that Hell is eternal separation from the God who is the Fount of all goodness, and as such, it is a place of eternal conscious torment for those who consciously reject the presence of the God of all comfort. We hold that the God of Love is also the God of Justice.
Further Crucial Doctrinal Commitments
Veracity Fount subscribes to the Ecumenical statements of faith, and especially the Apostles’ Creed, the Nicene Creed, the Athanasian Creed and the Chalcedonian Creed. We affirm the historic Christian Faith as expressed in the five solas of the Reformation and the consensus of the historic Reformed confessions as articulated in the Westminster Larger and Shorter Catechisms, the Heidelberg Catechism and the Synod of Dort. We hold to The Danvers Statement on Biblical Manhood and Womanhood, and the Nashville Statement, a Coalition for Biblical Sexuality.
Having laid out our doctrinal commitments, we seek to articulate how we intend to go about achieving our ministry vision of creating a community of Christian thinkers actively engaging culture with the truth of Christ, shaping African Christian thought for generations to come, and reaching the lost with the love of Christ.
Why the Focus is on Uganda
There are many reasons why we have a deep interest in the discipleship of Uganda. The first and obvious one is that we are Ugandans. We have grown in it, and thus have an attachment to it and an awareness of its cultures. Our argument has always been that Africans should be trained and equipped to reach Africans. With the growing sentimentality among the elite, a sentiment that stems from the association of Christianity with colonialism, the barriers to effective Christian witness are added for a Westerner as compared to the native.
The second reason is this: Uganda is in Sub-Saharan Africa, which is projected by the Pew Research Center to be home to four out of ten Christians in the world in the next thirty years. In the same study, Pew Research Center remarks that ‘by 2050, five of the ten largest Christian populations in the world – Nigeria, the Democratic Republic of Congo, Tanzania, Ethiopia, and Uganda – will be in Africa, which had three of the ten largest Christian populations in 2010.’ These conclusions are supported by the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary.
It is not just Christianity that will swiftly grow in Sub-Saharan Africa however. Pew Research Center in another study projects the growth of Islam by the same rate in the same region. To quote them at length;
Sub-Saharan Africa also is home to a growing share of the world’s Muslims. Between 2015 and 2060, the share of all Muslims living in the region is projected to increase from 16% to 27%. Although the majority of Muslims will continue to live in the Asia-Pacific region (50% of the global Muslim population in 2060), sub-Saharan Africa will surpass Middle East-North Africa as the region with the second-largest Muslim population in the next 20 years.
What this means is that the success of Christianity in Uganda and Africa hinges on conversational evangelism and apologetics. It suggests that in Uganda, conversations must take place between Christianity and Islam, respectfully and without compromise to the traditional Christian message.
And with that said, Uganda is one of those nations that is moving right from the pre-modern societies right into the post-modern context, with the advent of the internet and smartphones. This technological advance with all its advantages has the ingredients necessary to wreak havoc on the faith. It is now easier to access all kinds of information on the web that increases curiosity and questions, and unless there is a place where conversations happen about these discoveries and complexities, the love of many will grow cold. We think that Ugandan Christians must be equipped with biblical truth and skills to share the gospel with their neighbors.
And therefore, a deliberate effort must be made for the discipleship of Uganda and Sub-Saharan Africa. Avenues must be provided in which proper theological training, conversation, research, communion and biblical thinking takes place. We think that Africa should again become a significant Hub of theological discourse as it was in the first centuries of Christianity. We believe that our culture must be engaged. But this can only happen by a generation aware of the times and willing to consciously and biblically interact with the pluralistic society with the unfailing orthodox message of hope. And this is what Veracity Fount seeks to inculcate in Ugandan Christians, and then, beyond.
Why we Focus on the City
If one ever wants to see daily cultural interactions, they would have to go to the city. Civilizations often happen around towns before they spread to the countryside. Thought patterns and cultural influences occur in the fast-paced life of city ‘neighborliness’ or lack of it thereof, and thus ideas spread faster in these contexts.
Timothy Keller in his ‘A Theology of the City’ summarized the importance of urban ministry thus:
Reach the city to reach the culture. Protestant (evangelical) Christians are the least urban religious group and thus have the least impact culturally. Three kinds of people here affect the future: a) elites, b) new immigrants, c) the poor. The single most effective way for Christians to ‘reach’ (the US) would be for 25% of them to move to two or three of the largest cities and stay there for three generations. Reach the city to reach your region and the world. a) Region. You can’t reach the city from the suburbs but can reach all the metro area from the city. b) World. The return of the ‘city-state.’ The cities of the world are now linked more to one another than to their own states and countries. Each major city is a ‘portal’ to the other major cities of the world.
According to the Uganda Bureau of Statistics, about 25% of Ugandans lived in urban areas in 2014. However, in 2015, a study was ‘commissioned by the International Organisation for Migration (IOM) and the Ministry of Gender, Labour and Social Development to examine internal migration in Kampala.’ The New Vision, a leading newspaper in Uganda reported on this study by saying that ‘more youth are flocking to Kampala from rural areas in a trend that calls for a radical shift in planning for the city and other urban areas.’ The World Bank reported that ‘an increase in the average per capita income in Uganda is expected to be associated with an increase in the proportion of its population living in urban areas.’
But as the government works out a plan to carter for these youths, the church must prepare to feed them spiritually. And the rate at which they flock the city is always faster than one at which the church responds. This fact is attested to by Timothy Keller as well. In his interview with Outreach Magazine on October 24, 2012, he says:
In most of the world, cities are growing incredibly fast. In the Western world, cities are actually still growing somewhat in numbers, but certainly growing in influence, and it’s a place where disproportionately, young people want to live. So if you want to reach the younger generation, the younger people of the world are moving into cities way faster than the church is. So for all those reasons, I’m not trying to say, “Let’s be hip, and let’s go to cities, and let’s forget about everybody else.” I’m saying, “Let’s just keep up.” Let’s just keep up with the people flow. I don’t think anybody wants to admit how fast that is.
This is massive work that one church cannot do alone, and neither can it be done by the institutional church alone. Engaging the youth in this growingly postmodern global context and equipping them with and for the gospel of Christ within multi-ethnic cities is a vital calling that is by far left unattended to in Uganda, and something Veracity Fount hopes to address. And a Center for Christian Thought or The Fount within easy reach by these youth, both believers and skeptics will be vital if we are to share the Gospel relevantly.
How Veracity Fount seeks to achieve its Vision
1. Veracity Institute: Veracity Fount aims at Engaging and Equipping Ugandans and Africans for the kingdom work. We engage through conversational small group discipleships (Exegetes and Worldview Wednesdays). We equip through contextual theological training. Veracity Institute seeks to provide a convenient, conversational, and communal place of learning. We hope that this will be an avenue for both formal and informal theological reflection and learning. As an informal place, people (especially the youth) should be able to come, anytime, and ask questions concerning life, faith, and work. We are reminded that Africans were never traditionally encouraged to ask questions. But we think the future of Christian witness is dark in Africa without avenues where skeptics raise questions without feeling threatened. Formally, the Institute shall provide accredited theological programs.
2. Library: The Institute shall have a library with a wealth of theological resources in all disciplines. In a way, this library shall serve as a pool of wealth and impetus for both individual and corporate research, both for Pastors, but more especially for laymen and students. Uganda and especially Africa lacks sound theological books and resources, unlike the West. We hope that through reading, and especially the works of the early African Christian minds that shaped the Christian world, Ugandans will be able to see Christianity not as a white man’s religion, but their very own hope. Augustine and Clement and Tertullian and Cyprian and Athanasius should be named and known by African Christians. It is a pity that atheistic University Lecturers silence their Christian students with fallacious arguments about Christianity being a foreign religion. Africans must read about their history and the root of Christianity in their homeland. We should be able to appreciate the work that God did on our continent many years ago and be able to use it as a springboard to grow our faith and engage the unbiblical worldviews and cultural ideologies. This library shall be crucial for thoughtful theological research in Uganda and we hope that with it, Africans will appreciate the deep Christian heritage we have, and intentionally rethink our contemporary worldview in light of the Gospel.
3. Engaging the Academia: We think that in engaging culture with the Gospel, we cannot miss the Academia that is predominantly left to the secular philosophers and sociologists to shape opinion alone. The Ugandan Christian, by and large, tends to neglect the life of the mind, always arguing that to study theology or to engage in theological endeavours is to put God in a box and to ‘quench the Spirit.’ We believe differently. We think that the Gospel cannot shape culture until it has shaped thought. We intend to write, to publish, to engage the cultural and philosophical sphere with the Gospel of Christ. We need to establish sound theological journals that respond to the theological needs of Africa. We must wrestle with contemporary African and global questions in light of scripture. We must engage in research and consistently produce scholarly publications. This is how Christianity in Uganda and Sub-Saharan Africa shall be well grounded and able to respond to the postmodern challenges it must face. This is the only way challenges in the academic arena, and forums that shape national and continental policy and culture will be met on their grounds. We must write, and write as Africans. It may be that there will be no discoveries made. But the eternal truth must be told with the ‘African flavours’ so that Africans can identify with the Gospel without abandoning everything about their culture.
4. Conversational Evangelism: As mentioned before, we do think that the future success of the Christian movement in Uganda and Sub-Saharan Africa depends on the believers’ ability to hold meaningful conversations with their friends, relatives, and people that hold a different worldview. The sons of Issachar had an understanding of the times ‘to know what Israel ought to do’ (1 Chron. 12:32). Relational evangelism treats people as individuals of value, rather than projects. It seeks to bring Christ to the person, rather than sell a religious dogma to them, regardless of the questions they are asking. It is the philosophy of Veracity Fount that every believer needs to be equipped to have these discussions everywhere they are. The local churches should enable believers to handle common questions that life brings to them. Apologetics must undergird discipleship. Veracity Fount hopes to hold respectful discussions with Islam. We would love to build bridges, without losing our ground. We also will reach out to Mormons, Jehovah’s Witnesses, Atheists, and people from every walk of life. Because we are committedly biblical, we seek the lost. We must seek out and extend our hand of greeting. With a warm embrace, firm convictions, and an understanding attitude, we believe the Holy Spirit will do what He does best, draw men to Christ.
5. Commitment to the Sufficiency of Scripture: It goes without telling how important it is for any generation of Christians to know and submit fully to God’s Word. A commitment to the authority of scripture is indispensable. We need not repeat here what we already said in our Statement of Faith. But if this so, then all believers must learn how to interpret the Bible in its historical, cultural, and textual context. Africa in general, and Uganda, in particular, is fertile ground for all kinds of heresies simply because believers do not know how to read scripture in context. It is a hermeneutical issue. And thus, evangelism must be grounded in discipleship, and discipleship merely is about understanding the Authorial intent of the text and living it out. It is therefore imperative that we offer Bible interpretation training, not just for the Pastors but lay people as well. One of the critical outcomes of the Protestant Reformation is that the gap between clergy and laity was removed so that every believer could read God’s Word by themselves. But we have not taught them how to do that. People in Uganda (and Africa) do not have exegetical skills and a proper interpretive community. The good news of private Bible study can easily be undone when everyone assumes that their every interpretation is equally valid. Thus, proper exegetical skills must be accorded to these believers. Together with a library of faithful Bible commentaries and an understanding of Church History, a robust generation of believers who hold to orthodoxy shall be able to reach their age and the next with the unchanging sufficient word of God!
6. Veracity Church:
Timothy Keller, the Founding Pastor of Redeemer Presbyterian Church in New York USA, contended in his article Why Church Planting? that “The vigorous, continual planting of new congregations is the single most crucial strategy for 1) the numerical growth of the body of Christ in any city, and 2) the continual corporate renewal and revival of the existing churches in a city. Nothing else—not crusades, outreach programs, para-church ministries, growing mega-churches, congregational consulting, nor church renewal processes—will have the consistent impact of dynamic, extensive church planting.”
This truth foundationally shaped our decision to consider planting a local church as the best context for our discipleship endeavors. Uganda does not lack church plants. And it has registered evangelistic successes. But it has always needed Biblical church plants, whether in cities or the countryside. Nothing can take the place of the local community exposed to weekly expository preaching and accountable communities. Indeed, Christ’s commission and command to make disciples of all nations envisions the local church as the primary context in which the intentional work of discipleship transpires. Christian Africa must confront discipleship deficiency, and to do this; it must address the deplorable lack of expository preaching and exemplary shepherding.
In yet another Article titled Why Church Planting Is The Primary Plan Of The New Testament, Jeff Medders maintains that “The planting of gospel-centered churches, filled with gospel-centered people who live as grace-leaking, missional monsters as lights in the darkness, inviting the dead to come alive in Jesus Christ and to dwell in the Kingdom of God—that is the hope of your city and mine.”
Veracity Fount seeks to plant churches in Ugandan Cities, starting with Kampala. The reasons for focusing on cities have already been stated above. We desire to build a grassroots church-planting movement in Uganda that is concerned about maintaining Biblical orthodoxy while actively engaging the local cultures with the Gospel of Christ.
The prospective launch date for Veracity Church Kampala is early 2021.