Academic literature on the topic 'Synod of Livingstonia'

In this article the specific focus is on the position of the General Assembly in the Church of Central Africa Presbyterian (CCAP) in Malawi. Though the General Assembly was meant to foster a closer unity of the constituent synods, it still remains an unstable entity, and has been so over the years due to the autonomy of the synods; much more so in recent years because of disputes among the synods. This especially applies to the border disputes between the Synod of Livingstonia and the Nkhoma Synod. Though the 2013 General Assembly has somewhat healed the tension, the future of the General Assembly is likely not to be a vibrant one as long as the synods do not fully surrender their autonomy to a body that is supposed to be above them administratively. However, this appears not to be the synods’ option in the nearest future, thereby perpetuating the loftiness of the General Assembly without its accompanying powers.

During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.

Corruption, which is a persistent feature in human societies throughout time and space, affects not only the administration of the state but also every societal organ including the church. The ‘virus of corruption’ has penetrated into functioning systems of the various stakeholders both locally and globally. Various approaches have been used in trying to curb corruption at different levels from a secular perspective, but with little progress as the vice eminently still exists in the society. To the contrary and from a theological perspective, the long-lasting solutions in curbing corruption are realised through engaging the main root cause of the problem, which in this case is the heart of man. Theologically, kenōsis as a theoretical framework and solution goes beyond the gist of secular approaches as it addresses issues of the hearts of men which in turn produces reformed systems. In this article, I look into kenōsis of the Synod operational system in relation to imitating the incarnate work of Christ. The article assesses the Synod anti-corruption initiatives from a kenōsis perspective and then identifies and proposes the effective steps to improve and strengthen the Synod’s kenotic actions in Public Square. The CCAP Livingstonia Synod assessment process is geared to show how far kenotic the church must go in emulating and confronting systems as a way of fulfilling the demands of incarnation and works of Christ. This highlights the critical areas that add value in the Synod’s public engagement in anti-corruption.Intradisciplinary and/or interdisciplinary implications: This is an interdisciplinary article that focuses on systematic, church history, public theology and social development. The article assesses the public role of the church in anti-corruption and provides a paradigm shift in the fight against corruption from secular to theological based approaches.

Thesis (MTh)--Stellenbosch University, 2015.<br>ENGLISH ABSTRACT: Motivated by the observation that child labour is harmful to children, this research aims to determine whether child labour could be described as a violation of human dignity. The research further attempts to develop a theological framework which the Church of Central Africa Presbyterian (C.C.A.P) Synod of Livingstonia in Malawi could adopt in restoring the human dignity that might have been trodden on in child labour practices. In order to achieve the objectives of this study, eight ministers from two presbyteries were interviewed, using a structured questionnaire as the main tool for data collection. The data was analyzed using a thematic data analysis method. The findings indicated that child labour is any work done by children that is detrimental to their welfare. Such work was predominantly on tobacco farms both at commercial and at family levels, and was carried out under hazardous conditions. As a result children experience the following effects; physical abuse; psychological torture, sexual abuse; and these children may end up in perpetual poverty experiences, to mention just a few effects. The critical literature analysis done with reference to theological concept of human dignity, characterized the effects as a violation of human dignity. The main causes of child labour identified during this study were poverty, ignorance of short and long terms impact of child labour effects on children, and the cultural perceptions that children are equipped for the future if they are trained (socialized) to work hard at a tender age. By implication, as long as these causes exist, child labour may remain a problem and children may continue to suffer since these children do not enter labour by choice, but forced by the socio-economic and socio-cultural structures. Although these children experience this human degradation there is no way they can stop working on their own, because they do not have a voice, they are under the control of parents and employers. In this context this study would like to classify working children as among the marginalized, oppressed, weak and vulnerable groups in need of people and institution that can speak and act on their behalf. Therefore it is argued that there is a need for the church to advocate for the marginalized children in this context. The literature consulted further indicated that the church of Jesus Christ is responsible for providing spiritual and physical salvation to people, taking into account how long it may take to deal with some of the main causes of child labour. The church may consider its advocacy role of protecting the dignity of human beings created in the image of God with compassionate love. This research suggests recommendations that are in line with theological understanding of who the church is and the human dignity of people and specifically of children, to address the challenges of child labour practices. The recommendations attempt to involve different stakeholders of the community to work in a consortium.<br>AFRIKAANSE OPSOMMING: Die navorsing is gemotiveer deur die waarneming dat die gevolge van kinder-arbeid skadelik vir kinders kan wees, en stel dit ten doel om vas te stel of die effek van kinder-arbeid as ʼn skending van menswaardigheid beskryf kan word. Die navorsing streef ook om ʼn teologiese raamwerk te ontwikkel wat die Church of Central Africa Presbyterian (C.C.A.P) Livingstonia Sinode in Malawi kan gebruik om die menswaardigheid wat moontlik deur kinder-arbeid- gebruike vertrap is,te herstel. Ten einde die doelstellings van die studie te bereik, is onderhoude gevoer met agt predikante van twee ringe, Jombo en Rumphi, in Livingstonia Sinode. Tydens die individuele onderhoude is ʼn gestruktureerde vraelys hoofsaaklik gebruik vir die versameling van data. Die versamelde data is ontleed met ʼn tematiese data-ontleding metode. Volgens die bevindings is kinder-arbeid enige arbeid wat kinders verrig wat nadelig vir hul welsyn is. Die meeste werk wat deur kinders verrig word, is op kommersiële tabakplase of in familieverband op kleinboere se tabakplase. Die werk is meestal onder gevaarlike omstandighede. As gevolg van die gevaarlike werk, ervaar kinders fisiese mishandeling, sielkundige teistering, seksuele mishandeling en ook soms gedurige armoede, om net ʼn paar te nadelige effekte te noem. Die kritiese literatuur-analise oor hierdie effekte met verwysing na ʼn teologiese konsep van menswaardigheid, toon dat die gevolge gekenmerk kan word as skending van menseregte. Die volgende primêre oorsake van kinder-arbeid is in die studie geïdentifiseer: armoede, onkunde oor die kort- en langtermyn impak van kinder-arbeid op kinders, en kulturele persepsies dat kinders vir die toekoms toegerus word as hulle op ʼn jong ouderdom geleer word (sosialisasie) om hard te werk. Die implikasie is dat solank hierdie oorsake voortbestaan, sal kinder-arbeid ʼn probleem bly en sal kinders steeds so ly, aansien hierdie kinders nie kies om kinder-arbeid te verrig nie, maar deur sosio-ekonomiese en sosio- kulturele strukture daartoe gedwing word. Al word hierdie kinders onmenswaardig behandel, kan hulle nie ophou werk nie, want hulle het nie ʼn stem nie, hulle word beheer deur hul ouers en werkgewers. In hierdie konteks stel hierdie studie werkende kinders gelyk aan die klassifikasie van die gemarginaliseerde, onderdrukte, swak en weerlose groep namens wie mense en organisasies moet praat en optree. Daar word dus betoog dat daar ʼn behoefte is dat die kerk namens gemarginaliseerde kinders in hierdie konteks intree. Die literatuur dui verder aan dat die aard en missie van die kerk van Jesus Christus maak ons verantwoordelik om spirituele en fisiese verlossing vir mense te bied. In die lig van die uitdagings van kinderswat werk, en met inagneming van hoe lank dit mag neem om sommige van die oorsake van kinder-arbeid aan te spreek, kan die kerk sy rol in terme van die beskerming van die menswaardigheid van mense geskape in die beeld van God met deernisvolle liefde oorweeg. Die navorsing maak voorstelle wat belyn is met die teologiese verstaan van wie die kerk is en die menswaardigheid van mense en spesifiek van kinders, om die uitdagings van kinder- arbeid aan te spreek. Die aanbevelings streef om verskillende aandeelhouers in die gemeenskap te mobiliseer om as ʼn konsortium saam te werk om kinder-arbeid en die onmenswaardige behandeling van kinders te bestry.

The research study acknowledges that life is possibly full of conflict, be it psychological, spiritual or otherwise. Conflict is an inescapable reality that confronts Churches and societies regardless of how loving and caring the people are. Conflict brings both the negative and positive impact on the life of Church and society. Conflict presents us with challenges and choices that reflect and shape our personal identity. Technically the challenge is not to avoid conflict, but rather to deal with it constructively. Conflict could be dangerous and destructive. Conflict could also be an opportunity for self-examination, for growth, service to people and giving glory to God. Hence the serious need for developing a theological approach to conflict resolution within the Church and society. Generally, there are two methods to conflict resolution namely: the Law court and Atonement Models based on human and divine effort to conflict respectively. Using mere psychological and legal experience, the Law court models deal with immediate substantive offenses, injustices and inequity faced by people. The Law court methods are sometimes unproductive, unprofitable and short-lived, while the Atonement methods radically deal with deep rooted matters and sinful motivations of the human heart such as idolatry, lusts and cravings. The Atonement models are reliable, fruitful and long-lasting. The purpose of conflict resolution must be to uproot the negative elements and destructive results of conflict, while at the same time preserving it’s beneficial, life- giving qualities to achieve genuine reconciliation. Therefore this new theology of conflict resolution calls for radical change. Change of the heart and on how to deal with conflict in order to accelerate transformation, growth, maturity and peace. Chapter one will provide a general background to the research study. Chapter two before looking at the case of disputes between the Livingstonia and Nkhoma Synods, it will firstly, cite briefly some conflicts in the history of the Church to get an appreciation of the impact of conflict in the life of the Church. Secondly, the chapter will outline the historical background of the Church of Central Presbyterian (CCAP) Blantyre and Livingstonia Synods, Nkhoma Synod and the General Assembly and how the boundary disputes between the two rival Synods started in Malawi. Chapter three will discuss the question of sin and its effects. Humanity cherishes sin in the heart (Ps 51:3-10, 66:19). Milne (1982:107) asserts that sin causes racial prejudice and antagonisms. The problem of sin is the world’s biggest problem. The study will also define conflict and its root causes using Marxist’s conflict conception. The argument of the study will base on the fact that sin brings conflict and produces great divisions among human beings. Therefore, if sin brings conflict with God, His will and between humans, God has provided a divine means to deal with the problem. Chapter four will discuss the answer to question of sin and conflict. There are two dimensions to conflict resolution namely: the Law court and Atonement Models based on human and divine efforts respectively. Contemporary Christian conflict theories are deficient in the God ward dimensions of conflict and most theories and practices come from within the human legal or political professions. Deep rooted matters and motivations of the human heart such as idolatry, anger, revenge, lusts and cravings in opposition to God are better addressed by the Gospel of Jesus Christ. The study will review and critique contemporary models of conflict resolution including the atonement with a view to understand the antithesis of conflict. The study will lastly formulate a synthetic model from various aspects of atonement to bring about a better understanding of conflict resolution. Chapter five will discuss the general application of the full concept of atonement. The question for discussion will be: how can the life, sufferings and death, resurrection and ascension of Jesus Christ that occurred almost 2000 years ago affect us today? How can the atonement conception be applied to resolve human conflict? The atonement of Christ will be ineffective unless it is applied to the lives of human beings. The actualization of the atonement could be done through power of the Holy Spirit who unites a person with Jesus Christ and in their close relationship, the penalty for the person’s sin is paid both together, so by Christ (Stott 1986:256ff). As we relate to God in through confession, repentance of sin and sanctification, we relate to each other that removes the cause of conflict between persons. Chapter six will discuss the application of atonement and reconciliation aspects to specific disputes in Malawi. It will also suggest recommendations on how to deal with those disputes. Christianity is not just a creed, it involves action. What is needed in Christian salvation is the practical restoration of broken relationships between God and creation, the removal of rupture within human race in order to facilitate reconciliation. Reconciliation in Malawian context means restoration, amendment, making up, settling an argument of boundary and bringing back lost relationship between the Livingstonia and Nkhoma Synods. Chapter seven will just deal with summary and conclusion. The theology of conflict resolution calls for change. Change of the heart and on how to deal with conflict. All human efforts in conflict are sometimes unproductive, unprofitable, and short-lived while divine efforts radically deal with deep rooted matters and motivations of the human heart. Divine efforts are fruitful and long-lasting.