Academic literature on the topic 'Missionary church development'

Northern Ireland is a unique context, with its complex history, sectarian divisions between two ethno-political communities, high levels of Christian religiosity, and strong Evangelical presence. It is, however, changing towards postmodernism and post-Christendom, leaving the Church in shock, needing reconstructed identity, structures and mission. Church planting is an increasingly prevalent response to declining church attendance in the West. It is, however, often insufficiently reflexive and based on questionable biblical, ecclesiological and missiological foundations. If it is to happen faithfully where the Church is already present, it must be located within a robust missionary ecclesiology. This thesis establishes a critical conversation between the findings of ethnographic research into church planting in Northern Ireland and the four creedal words about the Church – one, holy, catholic and apostolic. The original meaning of these words is uncovered, they are related to a trinitarian ecclesiology and their distortion in the medieval institutional Church is identified. Protestant reforms recovered apostolicity and holiness, while Evangelical revivals later promoted vital orthodoxy and transdenominational oneness, but catholicity remained neglected. The recovery of catholicity and its reintegration with the other creedal qualities has wide-ranging implications: reimagining catholic oneness through 'local church partnerships' cooperating with 'parachurch' agencies; renewing catholic holiness in disciplined, diverse, countercultural communities of believers; and promoting catholic apostolicity through the gospel ministry of plural, non-hierarchical, facilitative local pastor-teachers supported by translocal evangelists. The creedal qualities also shape core ecclesial practices for faithfulness and integrate presence, philanthropy, peace-making and proclamation (the missiones ecclesiae) as responses to God's regenerating, sanctifying, reconciling and judging work (missio Dei). Applying this missionary ecclesiology in four aspects to Northern Ireland, 'integrative church planting' is defined and located within a renewed vision of the Church: diverse but united; local and translocal; countercultural yet socially-engaged; rooted in its unique history yet confident in a hope-filled future.

This study examines the leadership and administration of the Church Missionary Society (CMS) between 1900 and 1942. It concentrates on the particular policy issue of' self-governing, indigenous Churches', building on the work done by Peter Williams on this policy in the CMS during the 19th century. It begins with an analysis of the way the CMS worked as an organisation in Britain throughout the period. This includes the contribution to the leadership of the CMS from both supporters and staff, along with a discussion of the change in the role of women with the society. The main voices heard in this study are those of the leadership of the CMS in Britain, particularly the full time 'Secretaries'. The tension between being an 'evangelical' society and being an 'Anglican' society runs through the whole period, but was particularly marked in 1922 when a split occurred within the CMS. The policy at the start of the period is examined through a detailed discussion of a Memorandum on 'native' Churches produced in 1901, which committed the CMS to work exclusively to produce Churches that would be part of the Anglican Communion. A study of the way the CMS Missions around the world were governed, and how they related to the Churches they had helped found, reveals that until 1922 very little progress was made in producing Churches that were not governed by the CMS. A study of another Memorandum in 1909 shows that the Secretaries at this time were trying to keep a significant degree of control over CMS, rather than being proactive in developing the leadership structures for the new Churches. In the 1920s and 1930s much more rapid progress was made in India and China, but not in Africa. This caused significant concern within the CMS leadership in Britain, that in the process' evangelical principles' were not being safeguarded. From 1926-1942 the CMS was led by W.W. Cash. His background, theology and attitudes are examined in some detail. During the whole period, very little progress was made in producing indigenous bishops, in any of the areas in which CMS worked. The CMS had some influence over the appointment of bishops in its Mission areas. The actual degree of influence is examined. The CMS only started encouraging the appointment ofloca1 people as diocesan bishops in the late 1930s, in India and China, and always opposed their appointment in Africa. The reasons behind this policy, and how it changed over time, are also explored. By the end of the period some significant steps had been made, towards a 'self-governing, indigenous Church', particularly in India, but the CMS had still not realised its goal.

The first chapter deals with the concept of mission history, the choice of research method, the phases of mission work in Sekhukhuneland and the establishment of the different congregations in the Presbytery of Burger. The second chapter contains the story of the Pedi and their country, as well as that of other groups like the Swazi and the Ndebele. From Chapter 3 the pioneering mission work of evangelists and missionaries is described. The role that evangelist Phillipus Mantsene played since 1875 until his death in 1915, as well as his supporters, Rev and Mrs AP Burger, laid the foundation for the involvement of the Transvaal Vrouesendingvereniging, which was established on 15th November 1905. This led to the calling of Rev and Mrs AJ Rousseau, who pioneered the first mission station in Sekhukhuneland, called BURGER, which was officially opened in 1929 (Chapter 8). This is followed by a description of the monumental work done by missionary Jacobus Murray Louw at Maandagshoek Mission Station from 1st April 1944 to January 1962. The first black missionary for this area, Rev EM Phatudi, was ordained with him on 27th March 1943 at Mphahlele, and for a few years the two worked together in Sekhukhuneland. Phatudi’s mother, who was the daughter of the late Kgoši Sekhukhune and his father, chief Mmutle III, saw to it that he became a special person in the history of the DRC Mission. He was one of the great leaders of the NGKA, as will be seen in Chapter 10. Since partnership is the theme that dominates in this research, ample space is given to the work of evangelists in the history of the DRC’s support mission in Sekhukhuneland. They were the missionaries’ partners in establishing the Kingdom of God among the Pedi, Swazi and Ndebele of Sekhukhuneland. With the help of Rev MJ Mankoe who served in the congregation of Burger (Chapter 26), I have been able to paint several life-sketches of the early pioneering evangelists who worked diligently and under difficult circumstances, shoulder to shoulder with the missionaries (Chapter 11). The history of each of the mission stations which functioned in Sekhukhuneland is dealt with in Chapters 12 to 14. The missionaries who pioneered these stations and their co-workers made a major contribution to the growth of the mission church and the forming of the Presbytery of Burger. The history of each of these mission stations, as well as the different congregations resulting from these stations, is described. The time came for consolidating the borders and the placing of black ministers. This was the work of the Planning Commission of the Presbytery of Burger in 1965 and 1966. Chapters 16 to 22 describe the borders, different wards and names of the congregations. The strategy behind this was to ensure that the missionaries, white and black, could occupy equal posts. Once this was completed, a new phase of partnership came into being, as described in Chapters 24 to 30. During this time the phasing out of evangelists took place, as is dealt with in Chapter 31. The two legs that carried missionary work up to this stage became weaker and weaker. Firstly, evangelists left or became full ministers, and secondly the need for a white minister or white missionary fell away. It has also been necessary to describe the circumstances, experiences, views and contributions made by missionaries to prepare the step-out and take-over stages of the phasing-out period from Church-Mission partnership towards full independence and Church-Church partnership. In Chapter 33 a bird’s eye view is taken of the phases of partnership in the DRC’s mission work in Sekhukhuneland. One has to conclude that the circumstances and conditions of the members of the NGKA were harsh. They were struggling against poverty, difficult living conditions, sickness and unemployment. The endeavour for unity among churches, the great topics of church growth and the development of their church to full financial independence could not receive their full attention. In conclusion, I reflect on post-1994 developments in a wider context, based on the study of the previous phases. I also look at the DRC since 1994, asking whether the DRC is still serious about mission work and the mission call. Another chapter was added to reflect on partnership, asking whether this was the answer to problems and tensions. A historical journey since Whitby (1947) is taken and the role the Ecumenical Movements have played since then in the young churches in South Africa is summarized. The great concepts of missio Dei, kerygma, diakonia and koinonia are evaluated in the light of partnership and obedience which was the theme of Whitby, but also the theme that caused continual dialogue, especially amongst the Evangelicals and the Ecumenical Movements.<br>Thesis (PhD)--University of Pretoria, 2011.<br>Science of Religion and Missiology<br>unrestricted