Thesis (M.A.)--University of Malawi, 2000. / Includes bibliographical references (p. [137]-144) and index.

Thesis (M.A.)--University of Malawi, 2000. / Includes bibliographical references (p. [137]-144) and index.

Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: The Central African country of Malawi has a population of over 15 million people and more than 500 Protestant missionaries. In spite of an overall sense of partnership and community among missionaries in Malawi, a significant tension exists between the approaches that various Protestant missionaries have taken in their attempt fulfil The Great Commission of Matthew 28. This tension is not limited to Malawi. Missiologists worldwide have identified several different models of mission work. Some of these models emphasize the verbal proclamation of the gospel message while other models emphasize social action and acts of mercy as an equal or primary focus. The purpose of this dissertation is to determine what the dominant models of mission work in Malawi are in practice. Is the emphasis more on gospel proclamation or social action and how does that relate to the commission in Matthew 28? In order to determine this, the researcher 1) investigates the growing tension between various models of missionary work, 2) analyzes various Protestant missionary models as they relate to key passages of Scripture, 3) examines qualitative theological perspectives surrounding the issue of evangelism, social action, Matthew 25, and Matthew 28, 4) conducts empirical quantitative research among missionaries currently serving in Malawi, 5) conducts empirical qualitative research among Christians in the West that have an interest in Malawi’s missionary work, 6) explores normative perceptions of the traditional prioritism model of missionary work, 7) develops a revised praxis for churches in the West that send missionaries to help them become more effective in developing their models of mission. Traditionally, missionaries have focused on gospel proclamation and social action has been a secondary, but important, emphasis. Today, some missionaries elevate social action as a co-priority with proclamation while others practice social action almost exclusively. Many missionaries in Malawi are so focused on social action activities like medicine, general education, and orphan care that they have little time to devote to Bible teaching, baptism, and church strengthening. Christians in the West who have an interest in missionary work in Malawi are naturally concerned about both gospel proclamation and social action. They desire that the physical needs of Malawians would not be neglected, but they also desire that the gospel message would be proclaimed in Malawi and that missionaries would make disciples by teaching all that Christ has commanded. This is why a research project that involves a theological study in relation to an analysis of the praxis of religious workers in Malawi will be useful. It should help both Christians in the West and missionaries in Malawi to maintain priorities that will sustain both gospel proclamation as well as social action in a needy country like Malawi. One of the desired outcomes of this study is to determine the factors that contribute to missionary activity which neglects neither gospel proclamation, nor the physical needs of others. In order to determine these factors, it will be beneficial to ascertain a more thorough understanding of different missionary models and evaluate their potential deficiencies and strengths. The main research question this study addresses is: What are the current models of missionary practice among missionaries in Malawi today and how do those models relate to key passages for missionaries, such as Matthew 28:18-20 and Matthew 25:31-46? / AFRIKAANSE OPSOMMING: Malawi, 'n land in sentraal Afrika, het 'n bevolking van meer as 15 miljoen mense en meer as 500 Protestantse sendelinge. Alhoewel daar goeie samewerking tussen Sending-organisasies is, ervaar hulle wel spanning rakende hulle onderskeie benaderings tot die Evangelisasie opdrag van Mattheus 28. Hierdie spanning is nie beperk tot Malawi nie. Wereldwyd het Sendingkundiges verskillende modelle vir sendingwerk geïdentifiseer. Van hierdie modelle beklemtoon die verkondiging van die Evangelie, terwyl ander die sosiale uitleef van die Evangelie verkondig deur middel van barmhartigheid. Die doel van hierdie proefskrif is om te bepaal wat die dominante modelle van sendingwerk in Malawi in die praktyk is. Is die klem meer op Evangelie verkondiging of op sosiale aksie, en hoe hou hierdie verband met die opdrag in Mattheus 28? Om hierdie vas te stel, gaan die navorser, 1) die toenemende spanning tussen verskillende modelle van sendingwerk ondersoek, 2) die verskillende Protestantse sending-modelle ontleed volgens hulle verwantskap aan kern gedeeltes van die Skrif, 3) empiriese kwantitatiewe navorsing doen onder huidige sendelinge in Malawi, 4) empiriese kwalitatiewe navorsing doen onder Christene in die Westerse wereld wat belangstel in sendingswerk in Malawi, 5) normatiewe begrip van die tradisionele voorkeur model van sendingwerk verken, 6) verbeterde praktyke ontwikkel wat kerke in die Weste, wat sendelinge wil uitstuur, kan navolg om hulle te help met die ontwikkeling van hulle sending-modelle. Tradisioneel het sendelinge op Evangelie-verkondiging gefokus en enige sosiale aksies was wel belangrik, maar van sekondêre belang. Vandag het sommige sendelinge sosiale aksies verhef tot 'n mede prioriteit gelyk aan Evangelieverkondiging, terwyl ander amper eksklusief sosiale aksies bedryf. Vele sendelinge in Malawi is so gefokus op sosiale aksie soos mediese hulp, algemene onderwys, en die versorging vir weeskinders, dat hulle min tyd het om hulself toe te wy aan Bybelse onderrig, doop en die versterking van kerke. Christene in die Weste, wat belangstel in sendingwerk in Malawi, is van nature besorg oor beide Evangelie verkondiging sowel as sosiale aksies. Hulle wil graag hê dat die fisiese behoeftes van Malawiers nie verwaarloos word nie, maar hulle begeer ook dat die Evangelie boodskap in Malawi verkondig word en dat sendelinge dissipels sal maak deur hulle alles wat Christus beveel het, te leer. Dit is die rede waarom dit nuttig sal wees om 'n navorsingsprojek te hê wat 'n teologiese studie insluit rakende 'n ontleding van die gebruike van godsdienstige werkers in Malawi. Dit behoort Christene in die Weste sowel as sendelinge in Malawi te help om prioriteite te handhaaf wat beide Evangelie verkondiging sowel as sosiale aksies ondersteun in 'n behoeftige land soos Malawi. Een van die verlangde resultate van hierdie studie is om die faktore te bepaal wat bydra tot sendingwerk wat nie Evangelie verkondiging verwaarloos nie en ook nie die fisiese behoeftes van ander verontagsaam nie. Om hierdie faktore te bepaal sal dit waardevol wees om 'n deegliker begrip van verskillende sending-modelle vas te stel en hulle potensiele tekortkominge en sterkpunte te evalueer. Die hoof navorsings-vra wat hierdie studie aanspreek is: Wat is die huidige modelle van sendingpraktyk onder sendelinge in Malawi en hoe hou dit verband met kern Skrifgedeeltes vir sendelinge soos Mattheus 28:18-20 en Mattheus 25:31-46?

Strategic level spiritual warfare has been an emerging trend within Evangelical missiology ever since C. Peter Wagner published his Spiritual Power and Church Growth (1986). The distinctive doctrines of Wagner’s SLSW are 1. The doctrine of territorial spirits, which entails the belief that powerful demons control specific geographical territories and its human inhabitants. Through a variety of spiritual warfare techniques such demons can be overcome. 2. The doctrine of territorial defilement. The assumption here is that a territorial spirit can only hold people in a location in bondage if it has obtained the legal right to do so because of sins and evils committed in that locality in the past. Identificational repentance on behalf of the people living in such territories removes the legal right of the territorial spirits. 3. The doctrine of Strategic Level Spiritual Warfare prayer. The underlying assumption is that territorial spirits can only be removed by means of aggressive spiritual warfare in the form of a variety of prayer and exorcism methods for dealing with territorial spirits. (4) The doctrine of territorial commitment. This doctrine justifies the exercise of spiritual power and authority by modern apostles in their communities. Wagner’s missiology has been largely shaped by the church growth movement. In his quest for better techniques to bring about mass conversions Wagner, impressed by the Latin American Pentecostal churches, embraced Pentecostalism and developed SLSW. However, a thorough biblical study demonstrates that SLSW is mostly unbiblical. A study of SLSW in Church history also demonstrates that SLSW was never accepted in orthodox Christianity. From a contextual point of view SLSW turns out to be a North American missiology with nationalist and political biases. Finally, when looking at the potential effects of a SLSW style missiology in the context of Malawi it emerges that Wagner’s SLSW is likely to reinforce rather than diminish the prevalent witchcraft fears in the Malawian society. At the same time SLSW tends to ‘demonize’ other cultures and thus hinders genuine contextualization. In the final analysis SLSW turns out not to be a commendable strategy for Christian Mission in Malawi. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This study and dissertation examines the mission methodologies of the Protestant church in Africa -- focusing on the country of Malawi as a case study. A historical study of early mission methods and an empirical study of current practices point to the need for a new approach to mission, a new approach that can best be described as a reformation of mission. This reformation requires the reversal of the five conventional trends that mission work in Africa has traced. At the crux of this reformation is the need to take the methodological phase of leadership development, a phase traditionally withheld until last, and make it paramount. In the process of making this assessment of mission in Africa it was necessary to first carry out historical research relevant to early mission work in Malawi. Historical research focused on the first five missions to initiate work in the country, all of which eventually established a permanent presence in Malawi. Three of these early churches were reformed or Presbyterian -- the Established Church of Scotland, the Free Church of Scotland, and the Dutch Reformed Church in South Africa. The other two missions were the Universities' Mission to Central Africa (Anglican) and the Zambezi Industrial Mission (independent/Baptist). These original missions to Malawi were directed and influenced by a vanguard of some of Africa's greatest pioneer mission workers -- David Livingstone, Robert Laws, A.c. Murray, William Murray, and David Scott. Details from this historical research assisted in determining what mission methodologies were being utilized at various points in time. The second segment of research pertinent to this dissertation is an empirical study of current mission and church work in Malawi. Over 100 denominations, missions, and parachurch organizations were studied. The findings from 83 of these organizations are analyzed in this paper. An exposition of data from this research is outlined in Chapter 4, but the most troubling discovery resulting from these findings was the absence of adequately trained Christian leadership and localized facilities to equip such leaders. This problem is compounded by a lack of vision for leadership development and a reluctance to commit the necessary resources. By combining this empirical research with the historical data cited above it was determined that mission in Malawi has proceeded through four paradigms of methodology: 1) pioneer mission work, 2) vocational (elementary education and vocational training), 3) church planting, and 4) pastor training. At present the church in Africa is entering a fifth dimension of mission methodology -- leadership development. Leadership training not in the traditional sense of preparing clergymen for the ministry, but a wholistic education that equips dedicated Christians for leadership in any spectrum -- religious, public or private. In order for this dissertation to present a comprehensive and effective model for mission it was also necessary to conduct a third investigation -- an analysis of what defines mission. Three important conclusions relevant to this paper can be drawn: 1) Every dimension of mission is equally valid. Whether it is ecclesiastical in its nature, proclamational, contextual, theological or liberational -- every aspect of mission is as vital as the next. 2) Mission is not mission if its central and ultimate purpose is not to reveal the grace of God made available through Christ. 3) The purpose of the church is mission -- not vise versa. These three elements of research -- historical, empirical and missiological -- form the foundation of the model for mission in Africa outlined in the final chapter of this dissertation. This model necessitates a reformation of mission that reverses the historic pattern of mission work and makes leadership development a priority. The significance of such a reformation is two-fold: 1) It will substantially increase the ability of national Christian leaders to effectively propagate the church and manage the affairs of mission in Africa. 2) It will enable expatriate mission personnel to be utilized at a point of contact where they can be most effective -- at the leadership development level. The church in Africa today is at a critical juncture. As mission enters the 21st century a reexamination of its methodology is imperative. Expatriate assistance is in decline, paralleled by swelling anti-Western sentiment that makes it progressively difficult for the foreign mission worker to maintain traditional footholds. As a result it is becoming increasingly pertinent that mission in Africa, and the church in the West, adopt a new model for mission that adequately equips the African for this inevitable transition. This new approach to mission offers a new hope to the continent. Africa's problems, as many believe, are not a result of poverty, civil unrest, or power-hungry potentates. At the root of Africa's problem is an absence of dedicated, wholistically equipped Christian leaders. Leaders with Christian morals, ethics and values -- equipped to serve the church and lead their country. / AFRIKAANSE OPSOMMING: Hierdie studie en verhandeling ondersoek die sendingmetodologiee van die Protestantse Kerk in Afrika - en fokus op die land van Malawi, as 'n gevallestudie. 'n Historiese studie van vroee sendingmetodes en 'n empiriese studie van huidige praktyke dui op die behoefte aan 'n nuwe benadering tot sending, 'n nuwe benadering wat ten beste beskryf kan word as 'n hervorming van sending. Hierdie hervorming benodig die ommekeer van die vyf konvensionele tendense wat sendingwerk in Afrika gevolg het. Die kern van hierdie hervorming is die behoefte om die metodologiese fase van leierskapontwikkeling as van opperste belang te ago Hierdie fase is vroeer tradisioneel tot die laaste uitgestel en as van minder belang beskou. In die evanlueringsproses van sending in Afrika, moes daar eers 'n historiese ondersoek ten opsigte van vroee sending werk in Malawi gedoen word. Hierdie navorsing fokus op die eerste vyf sending ins tansies wat sendingwerk in Malawi gedoen word. Hierdie navorsing Fokus op die eerste vyf sending ins tansies wat sendingwerk in die land begin het. Hulle is al vyf uiteindelik permanent in Malawi gevestig. Drie van hierdie vroee Kerke was Gereformeerd of Presbiteriaans - die Church of Scotland, die Free Church of Scotland, en die Universities' Mission to Central Africa (Anglikaans) en die Zambezi Industrial Mission (onafhanklik Baptiste). Hierdie oorspronklike sendinge na Malawi is gerig en beinvloed deur voorlopers bestaande uit sommige van Afrika se grootste pionier sendingwerkers - David Livingstone, Robert Laws, AC Murray, William Murray en David Scott. Inligting ten opsigte van hierdie historiese navorsing het gehelp om vas te stel watter sendingmetodologieEr toegepas is tydens verskillende tydperke. Die tweede dee! van die navorsing van belang vir hierdie stud ie, is 'n empiriese studie van huidige sending - en kerklike werk in Malawi. Meer as 100 denominasies, sendinge, en para-kerklike organisasies is ondersoek. Die bevindinge van 83 van hiedie organisasies is ontleed in hierdie dokument. Hoofstuk bied 'n uiteensetting van data oor hierdie navorsing, maar die mees ontstellende bevinding wat hieruit gespruit het, was die afwesigheid van voldoende-opgeleide Christen leierskap asook plaaslike fasiliteite om sulke leiers toe te rus. Hierdie probleem is vererger deur 'n gebrek aan visie vir leierskapontwikkeling en 'n onwilligheid om die nodige bronne aan te wend. Deur hierdie empiriese navorsing to kombineer met bogenoemde historiese data, is daar vasgestel dat sending in Malawi deur vier paradigmas van metodologie beweeg het: 1) pioniersendingwerk, 2) beroepsopleiding (elementere sowel as beroepsopleiding, 3) kerkplanting, en 4) opleiding van leraars. Tans betree die kerk in Afrika 'n vyfde dimensie van sendingmetodologie, naarnlik leierskapontwikkeling -- nie in die tradisionele begrip van voorbereiding van predikante vir die bediening nie, maar 'n holistiese opleiding wat toegewyde Christene toerus vir leierskap in enige sfeer -- hetsy die godsdienstige, openbare of private sektor. Sodat hierdie verhandeling 'n algehele en effektiewe model vir sending kon bied, was dit ook nodig om 'n derde ondersoek te looks - 'n ontleding van wat sending beteken. Drie belangrike gevolgtrekkings tel' sake tot hierdie dokument, kan gemaak work: 1) Alle dimensies van sending is ewe geldig. Of dit kerklik, verkondigend, teologies kontekstueel of bevrydend van aard is -- alle aspekte van sending is ewe belangrik. 2) Sending is nie sending as sy sentrale en uiteindelike doe! nie is om God se genade, soos in Christus aangebied, te openbaar nie. 3) Die doel van die kerk is sending - nie omgekeerd nie. Hierdie drie elemente van navorsing - histories, empiries en missiologies - vorm die grondslag van die model vir sending in Afrika, S005 in die laaste hoofstuk van hierdie tesis geskets. Hierdie model benodig n hervorming van sending wat die historiese patroon van sendingwerk omkeer, en maak leierskapsontwikkeling n prioriteit. Die belangrikheid van so n hervorning is tweeledig: 1) Dit sal die verrnoe van nasionale Christen leiers subsansieel verhoog om die kerk te ontwikkel en sending sake in Afrika te bestuur. 2) Dit sal buitelandse sendingpersoneel in staat stel om benut te word by die mees effektiewe kontakpunt - die vlak van leierskapsontwikkeling. Die kerk in Afrika verkeer vandag in n kritieke tydsgewrig. Terwyl sending die 21 ste eeu be tree, is n herondersoek van sy metodologie gebiedend noodsaaklik. Buitelandse hulp neem af, terwyl groeiende anti-Westerse sentiment dit al moeiliker maak vir die buitelandse werker om tradisionele posisies te behou. Gevolglik word dit al meer belangrik dat sending in Afrika, en die kerk in die weste, n nuwe model aanvaar vir sending wat die Afrikaan voldoende sal toerus vir hierdie onafwendbare oorgang. Hierdie nuwe benadering tot sending bied nuwe hoop vir die vasteland. Daar word algemeen geglo dat Afrika so probleme nie die gevolg is van arrnoede, burgerlike onrus, of maghonger heersers nie. Baie glo dat die wortel van Afrika se probleem setel in n afwesigheid van toegewyde, holisties-toegeruste Christen leiers. Leiers met Christelike sedes en waardes - toegerus om die kerk te dien en hulland te lei.

Strategic level spiritual warfare has been an emerging trend within Evangelical missiology ever since C. Peter Wagner published his Spiritual Power and Church Growth (1986). The distinctive doctrines of Wagner’s SLSW are 1. The doctrine of territorial spirits, which entails the belief that powerful demons control specific geographical territories and its human inhabitants. Through a variety of spiritual warfare techniques such demons can be overcome. 2. The doctrine of territorial defilement. The assumption here is that a territorial spirit can only hold people in a location in bondage if it has obtained the legal right to do so because of sins and evils committed in that locality in the past. Identificational repentance on behalf of the people living in such territories removes the legal right of the territorial spirits. 3. The doctrine of Strategic Level Spiritual Warfare prayer. The underlying assumption is that territorial spirits can only be removed by means of aggressive spiritual warfare in the form of a variety of prayer and exorcism methods for dealing with territorial spirits. (4) The doctrine of territorial commitment. This doctrine justifies the exercise of spiritual power and authority by modern apostles in their communities. Wagner’s missiology has been largely shaped by the church growth movement. In his quest for better techniques to bring about mass conversions Wagner, impressed by the Latin American Pentecostal churches, embraced Pentecostalism and developed SLSW. However, a thorough biblical study demonstrates that SLSW is mostly unbiblical. A study of SLSW in Church history also demonstrates that SLSW was never accepted in orthodox Christianity. From a contextual point of view SLSW turns out to be a North American missiology with nationalist and political biases. Finally, when looking at the potential effects of a SLSW style missiology in the context of Malawi it emerges that Wagner’s SLSW is likely to reinforce rather than diminish the prevalent witchcraft fears in the Malawian society. At the same time SLSW tends to ‘demonize’ other cultures and thus hinders genuine contextualization. In the final analysis SLSW turns out not to be a commendable strategy for Christian Mission in Malawi. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)