Diseño de elementos del framework

2.0 INTRODUCTION

This chapter examines the existing ministry practice of Malawi's CCAP Nkhoma Synod.

Among the areas viewed are:

• The multiple approach to ministry introduced by DRC missionaries

• The manner in which the Nkhoma Synod blended the ministry into a Chewa context

• The limitations of the Reformed model

• The legitimization of the political order

• The need to ordain women in church leadership, and

• The challenges and influence of Pentecostal movements in urban centres.

2.1 THE MULTIPLE APPROACH TO THE WORK OF MISSION AND CHURCH

The importance of the first hypothesis is further discussed in this chapter. The hypothesis states:

• Its rural background and ministry theory prevent the CCAP from developing an effective urban ministry that adequately addresses the problems of the poor.

The Dutch Reformed Church (DRC) missionaries from South Africa came to Malawi at the end of the 19^th century to initiate and implement a multiple approach to ministry as the model for the Nkhoma Church. The approach emphasized a holistic approach to the needs of people:

proclamation of the Gospel, education, medical work, and industrial and literary work. It later became known as the "Comprehensive Approach" or "Multiple Approach."

This approach was implemented at mISSIOn centres, and taught at the William Murray Teacher Training College. Kamwana (1998:33) reports "Along with the training of teachers, the students were also trained as bricklayers, carpenters, craftsmen, and in agriculture or animal husbandry." Pauw (1980: 134) reports "Formal agriculture training was incorporated in all educational work, from the small village school all the way up to the Teachers Training

Institute. In addition formal industrial training was also introduced and conducted in connection with the Normal School at Nkhoma."

At a later stage a separate training school was established with a multi-dimensional skills development programme. The aim was to prepare the Malawian students themselves to conduct and implement a holistic ministry. Kamwana (1998:33) notes

In 1923 an Agriculture and Industrial School was started, offering a three-year course in a variety of handicraft, including agriculture, animal husbandry, carpentry, building, shoe making, smith work, spinning and weaving, and first aid. In due course agriculture and carpentry became the two main activities of this school.

The missionaries introduced this comprehensive ministry approach to the early leaders of Nkhoma Synod, but met with resistance from some within the family of Reformed theologians who felt that the approach could jeopardise Gospel proclamation, the main task of the church. Pauw (1980:146) writes

To this, Reformed theologians amongst others, have objected, stating that kerygma, the proclamation of Word of God, is the primary task of mission. In the DRC of South Africa an early emphasis of this is found in the teaching of J du Plessis: The purpose which mission sets for itself is the Christianising of the World, and the only instrument which he uses ... is the Word of God. Du Plessis's statement is typical of theologians who understood ministry as a movement from "theory to practice.

This view dominated the old way of doing theology; theologians feared that in the process of addressing the physical needs of people, the church could depart from its central calling of making disciples through Gospel proclamation.

In time a new way of doing theology emerged, which moves from practice to theory and back to practice, prompted by the changing context in which the church proclaims the good news.

Hendriks's description (1999:5) is quoted once again: "This way of doing theology emerged, prompted by the fact that the world is changing so fast that individual believers and their faith communities are continually confronted with new questions and challenges." This approach is the basis for implementing a ministry that seeks to address physical and spiritual needs in a holistic and effective way.

2.2 BLENDING THE MISSIONARY APPROACH INTO A CHEW A CONTEXT

This section deals with the third hypothesis of this study. The hypothesis states:

• A holistic approach to urban ministry with joint forums for development is needed to address urban poverty problems.

In the process of blending the missionary approach into the Chewa context, the emphasis shifted towards "saving the soul" while neglecting the physical needs. This happened after the missionaries had introduced the comprehensive ministry approach. The problem underlying this could be the same as mentioned by Pauw (1980:146), quoted above. Just as the introduction of a comprehensive ministry approach was met with some resistance in South African DRC circles, the early leaders of the Nkhoma Synod also felt that the process could jeopardise Gospel proclamation.

It should be understood that the kind of theology currently generally being implemented in Africa, and Malawi in particular, is of western making. According to Mwakanandi (1990: 180), "Such theology, even though it has been taught in Africa for decades, remains foreign theology because its roots are elsewhere." As a result, such theology often fails to make an impact on the lives of people, because it does not adequately take into consideration the traditional moral and religious thought-forms and practices. Mwakanandi continues "The result was that a superficial Christian faith struck root in the hearts of the majority of Africans, while deep down the old beliefs still lingered on."

This type of approach made it difficult for the church to adequately address the physical needs and realities of the local Malawians; the missionary approach to ministry had to be blended into the local Chewa context. In order to do this, cultural dynamics were challenged

and re-interpreted in the light of the Gospel, and a ministerial approach with an emphasis on spiritual salvation (neglecting the physical needs) was developed in Nkhoma Synod.

Rev. JS Mwale was one of the early ministers of the Nkhoma Synod, and was taught by the missionaries. Under their guidance he articulated and implemented theology in the Chewa context, as recorded by Kamwana (1998:41) in his The spirituality of Rev JS Mwale. Minister of the Church of Central Africa Presbyterian Nkhoma Synod:

Rev. Mwale received his theological training at Nkhoma Theological College. While there, Mwale was tutored by the Revs. JW Minnaar and JJD Stegman, who profoundly influenced his ministry. Aspirant ministers learnt from them a life of devotion, orderly presentation of sermons, punctuality, preparation before preaching and the life of prayer. They were taught to pray very early in the morning. It became clear to Mwale that, before speaking to man, he must speak first with God.

Such training equipped Rev. Mwale with inspiration and zeal for ministry. Kamwana (1998:44) notes

He was a minister of churches located in the Chewa villages. He lived and operated in a wider community. Other than the missionaries who lived on the mission stations, he lived according to Christian convictions in the Chewa structured society ... the Spirit of Jesus made Mwale a humble and influential leader of the Achewa people in a spiritual sense. He has always enjoyed much respect, both from his fellow ministers and the people around him because of his vision and commitment. He is considered a practical example of how a Malawian Christian should be.

Kamwana (1998:34) records missionary William Murray's parting advice to Mwale:

The missionary said to him: Josophat, I am going back to South Africa, but I expect to see many people in the Kingdom of God .... You must, therefore, take this task of preaching very seriously. These words rang and still ring like a bell in his head... he dedicated himself anew to God with the promise that not a day shall pass without speaking or witnessing to someone the Word of God.

Rev. Mwale played a crucial role in the early years of the CCAP Nkhoma Synod.

Kamnkhwani (1990:125) quotes Mwale "The true foundation of the CCAP Nkhoma Synod is the Word of God which the missionaries concentrated on and gave us to full." His approach to spiritual salvation has been followed until today. Kamwana (1998:125) remarks "Mwale lived a practical life, what he preached was reflected in his own life. It was typical of Mwale to seek doing the will of God. He had no time for himself, he spent all active life doing the work of the Lord." A further development of Mwale's contribution will appear in a subsequent section.

2.2.1 THEOLOGY AND CONTEXT IN TOUCH WITH EACH OTHER

This section further deals with "practical theology" as defined above, in chapter 1, section 6:

"Practical theology moves from life to faith and then back to life (practice to theory to practice)."

Commenting on the importance of inculturation, Daneel, in The missionary outreach of African Independent Churches (1980), contrasted the mission approach to salvation with that

found in African Independent Churches and found the former lacking in impact. Daneel