La intensidad de la rivalidad entre competidores de un sector

5.5.1 Similarities

There are many similarities between the CCAP Synod of Zambia and that of Livingstonia. Chief among them includes the following:

i. They are both a product of the Livingstonia Mission of the Free Church of Scotland (CoS Report of the Foreign Mission Committee,, 1950:43, 44; Oral interview: Nkhoma, 14-10-04; Oral interview: Banda, 14-10-04);

ii. The head of the Mission Council for congregations found in Northern Nyasaland and North Eastern Rhodesia was Rev. Dr. Robert Laws (Correspondence: Laws, Robert, Rev. Dr. 1923, 25th July; Oral interview: Banda, 14-10-04);

iii. There were no national boundaries like today. The Zambian borders were drawn by the British government between 1890 and 1911. Before then, the countries were divided into areas ruled by independent chiefs. The British, through the British South Africa Company (BSA Co.) formed Northern Rhodesia in 1911. When the Livingstonia Mission came to Central Africa, what is today known as Zambia and Malawi was one country. The Free Church of Scotland operated in this area as one area under the chiefs (Correspondence: Laws Robert, Rev. Dr. 1923, 25th July).

iv. The use of the same Liturgy. The CCAP Synod of Zambia and the CCAP Synod of Livingstonia have the same liturgy. Their way of worship and praise is so similar that it is difficult to make a distinction between the two churches. A minister from either Synod does not find any problems to serve in any of the two Synods;

v. The use of the same literature. Since the CCAP in Zambia was a missionary field for CCAP Synod of Livingstonia from 1956 to 1984, it is inevitable to have the same literature (Correspondence: Jere, W.M.K, Rev. Dr. 1982, 16th February);

vi. Both Synods have the same Church polity. These synods have the same organisational structures. For example, these synods have sections, prayer houses, congregations, presbyteries, Synod and General Assembly. Elders are ordained for life. These Synods uphold high standards of discipline in the

church. No beer drinking, polygamy and other vices are allowed. Both synods are known for their high standards of church administration;

vii. Use of the Tumbuka and Chichewa languages. Tumbuka is more used than Chichewa in these synods, presbytery and worship services. It is only now that languages like Bemba and others are used. The use of Tumbuka in CCAP Zambia resulted in the church being called a Tumbuka church for many years (Minutes: CCAP Gen Syn Standing Committee, 9th November 1973:1, 2, 3).

5.5.2 Differences

5.5.2.1 Geographical Boundaries

When highlighting similarities and differences between the CCAP in Zambia and the CCAP Livingstonia one becomes aware the rich heritage of the CCAP in Zambia, but one also become aware of a great challenge facing this church in Zambia. What used to be experienced as one country was now changed. After 1911, when the British had finished drawing the boundaries, people started relating to each other in terms of Nyasaland – Nyasas and Northern Rhodesia – Rhodesians. Some congregations of the Livingstonia Mission were found in Nyasaland and the other in Northern Rhodesia and nationalism became a factor (CoS Report of the Foreign Mission Committee, 1941 – 1942:19).

5.5.2.2 Political Differences

Zambia became independent on 24 October 1964 and Malawi on 6 July 1964. Both of these countries have different constitutions, which help to govern their countries. These countries have their own heads of states. The real political differences came when these countries (Zambia/Malawi) received autonomy from Britain together with a rise of nationalism. When these countries were under the British rule, in a way they were still one country. Real political differences started in 1964 affecting the church with some CCAP Synod of Livingstonia congregations found in Malawi and others in Zambia. It was a requirement of both of these governments to register these CCAP Churches (Minutes: CCAPLiv GAC, August 1968:2).

Following the independence of Malawi and Zambia many regulations were put in place. Among them was the work permit. No Zambian or Malawian was allowed to work in either one country without a work permit. This really affected many Malawian missionaries who

were working in CCAP congregations in Zambia. Many had to go back to Malawi leaving many congregations vacant because they did not have the required documents (Correspondence: McConaghy, David Rev. 1967 November).

5.5.2.3 The Currency Difficulties

Immediately after Malawi and Zambia became sovereign states, they both changed their currencies from British Pounds, shillings and pennies to Kwacha and ngwee in Zambia and Kwacha and tambala in Malawi. It was difficult to pay church workers working in Zambia from Malawi (Oral interview: Nkunika, 12-12-02). In turn it became difficult to send Zambian money to the Synod Headquarters in Livingstonia- Malawi (Correspondence: McConaghy, David Rev. 1967, November).

The CCAP Synod of Livingstonia is more developed than the CCAP Synod of Zambia. The CCAP Synod of Livingstonia had a well developed infrastructure. These included schools, colleges, hospitals and congregations while the CCAP in Zambia is only now actively developing on early foundations laid. A suggestion is that lack of infrastructural progress is on account of missionaries leaving. The challenge now however, is for the local people to take up responsibility.

5.5.2.4 Culture, Language and Tradition Differences

The two Synods are situated in two different contexts, Malawi/Zambia. The CCAP in Zambia has a big challenge to care for Christians in a large country. In addition mission work needs to be considered much more strongly in the context of differing cultures, languages, traditions and customs. In the CCAP Livingstonia context all are more closely united as they all come from the Northern region of Malawi, despite differences there are many similarities in culture, language and traditional values.

5.6 Conclusion

In this chapter attention was paid to the contribution of the Livingstonia CCAP in Malawi to the CCAP in Zambia. As a Christian community the CCAP in Zambia traces it roots to the Livingstonia work and since the beginning of its work the CCAP had a close bond. The CCAP congregations in the Chasefu area remained structurally part of the CCAP

Livingstonia Synod and of the Chasefu Loudon Presbytery through the different phases of ecclesiological development of the CCAP Livingstonia (Oral interview: Nyirenda, 11-07-02). The constitution of CCAP Synod of Livingstonia included all the congregations in Zambia, hence its proper function in Zambia (Correspondence: Turner, W.Y. 1953, 18th March). The facts presented above indicate that there has never been any discontinuity in the work of the Livingstonia Mission in Northern Rhodesia. Its work remained mainly in Eastern Zambia under the Chasefu/Loudon DCC and Livingstonia/Karonga DCC, where Uyombe CCAP congregation in Zambia was adjacent. The Chasefu mission station had four congregations under its supervision, namely: Kazembe, Lundazi, Chasefu and Usenga. In the Northern part of Zambia, the Uyombe congregation fell within the boundaries of the Livingstonia District Church Council (Minutes: CCAPLiv Presbytery, 20th July 1946: 12; Minutes: CCAPLiv Presbytery, 5th September 1948:1, 2, 11, 12).

The CCAP Synod of Livingstonia needs credit for it continued the Livingstonia Mission work in Zambia despite the political, geographical and economical differences between the two nations after they attained political independence from Britain in 1964 (Oral interview: Nyirenda, 11-07-02).

Evangelism and stewardship was one major contribution by the CCAP Synod of Livingstonia to the CCAP in Zambia. Through its evangelistic work, many prayer houses were opened. This was followed by many congregations being established in Zambia. The main tool used by CCAP Synod of Livingstonia to evangelise were education, medical work, the guilds; Women, Youth and Men. These guilds enabled women, men and youth to be fully involved in the many villages where people are reached with the gospel. Stewardship was taught in every congregation by ministers, evangelists and elders. This has helped the Zambian church to be self-supporting in terms of construction of church buildings, manses, paying of minister’s stipend to mention but a few. The CCAP Livingstonia Synod also contributed to literature distribution as a means of evangelism (Correspondence: Jere, W.M.K. Rev. Dr. 1982, 16th February). Training of ministers and evangelists continued. It was however, at a very slow pace compared to the CCAP work in Malawi. The role of missionaries provided through the efforts of the CCAP Livingstonia also strengthened the local church.

The CCAP Livingstonia contributed to the birth, growth and development of CCAP in Zambia by enabling local leadership. A milestone in the history of the CCAP in Zambia was

the establishment of the Chasefu Presbytery in 1975. One benefit was the growing acknowledgement by outsiders of the CCAP in Zambia as a Zambian church. The fact of a presbytery office on Zambian soils helps in this regard.

CHAPTER 6