Lawrence Temfwe, Executive Director, Jubilee Centre Zambia Plenary address: Micah Africa Regional Workshop, Sept 20th-23rd 2004 1. INTRODUCTION: INTEGRAL MISSION AND ITS MEANING All Christians everywhere, whatever their cultural background or theological persuasion must think at some time or other about the relation between the church and the world. We too gather here for the next few days to ponder on the same unavoidable questions that have troubled the Christian conscience in every generation: What should be the church relation to the world? What is the Christian s responsibility towards the whole non-christian community? How does evangelism and social involvement relate to one another? In reply to these questions The Micah Declaration uses the term integral mission. It defines it as follows: Integral mission or holistic transformation is the proclamation and demonstration of the gospel. It is not simply that evangelism and social involvement are to be done alongside each other. Rather, in integral mission our proclamation has social consequences as we call people to love and repentance in all areas of life. And our social involvement has evangelistic consequences as we bear witness to the transforming grace of Jesus Christ. If we ignore the world we betray the word of God which sends us out to serve the world. If we ignore the word of God we have nothing to bring to the world. My task in this presentation is to analyze and critique the Christians relation to the world since the first missionary from the Zambian context and attempt to validate that mission of the church is both evangelism and discipleship as well social involvement. 2. Colonialism and Mission Former professor of Third World politics at the University of Zambia William Tordoff (1997) stated that the first European contact with most of Africa was through missionaries. In Zambia the person who is credited with opening of the country to missions, British interest and subsequent colonial rule was David Livingstone, a missionary with London Missionary Society. According to Andrew Robert (1976), Livingstone s conviction was that Africans would only be persuaded to accept the Christian gospel if their social and economic conditions were improved (p.151). His appeal in Britain for mission projects and commerce for Africa was received with enthusiasm for at that time as Mark Noll (1997) has stated there was an awakening of missionary interest for economic expansion throughout Europe. Noll wrote, Protestant missionary movements occurred in concert with an acceleration worldwide expansion of Western economic and political interests (p.280). It was this interest to expand their economic and political influence that led the British government to sponsor Livingstone s future trips to Africa. 2.1 Slave Trade Prior to Livingstone s expedition to Central Africa, the Arabs and the Portuguese traders were already engaged in trading slaves, ivory and copper (Laird, 1980, p.25). In Britain the banning of the slave trade spurred British Protestants to carry the fight against slavery and for Christianity into Africa (Noll, 1997, p.280). Livingstone was one of the early missionaries who brought the fight against slavery to Central Africa. Kenneth Latouratte (1962) says:, For Livinsgtone the entrance of the Gospel and the end of the Arab-Portuguese slave trade were major objectives sprung from his Christian faith. (p.530). Livingstone and other missionaries who followed up
later sought to promote what they deemed legitimate trade in order to combat slave trade. Most tribes were engaged in slave trade for it was the most profitable business. In addition to other factors wars were fueled by the desire to capture slaves and to sale them to the Arabs. Zambia historian Henry Meebelo (1971) has traced the beginning of colonial rule to the desire of the weaker tribes for protection against stronger tribes. Meebelo points out that, There was hardly any occasion when they (missionaries) established a mission station by force of arms. (p.27). Meebelo shares that when missionary David Jones opened Fwambo Mission in 1887 the local people welcomed him. However, they made it clear that they would not listen to his sermons or work with or for him until he had built a stockade around the station and demonstrated his ability to protect them against another tribe and the Arab raids (p.27) (justice is not done in full when we accuse only the whites about slave trade without pointing a finger at our ancestors and Arabs sins). Therefore, to a large extent the desire to trade and the fear of raids from strong tribes and Arabs did render an easy entry for missionaries into weaker tribal territories. Since the missionaries could find adequate protection, they facilitated the contacts of British business people who ultimately provided security in exchange for agricultural and mining rights. This involvement by the missionaries is the major reason for criticizing them for their colonizing mission. However, I agree with professor George Kinoti of University of Nairobi who states that such criticism is misplaced (1997:72). The Christian pioneers like David Livingstone were driven by a vision of civilized, prosperous and Christian Africa, says Kinoti (p.72). Like each one of us they were not perfect but one thing for sure they were clear about what Jesus had sent them to do, And He sent them out to preach the kingdom of God and to heal the sick. (Luke 9.2). They did not relegate the establishing of schools, hospitals, engaging in economic activities and protecting the weak nor did they divorce them from the day-to-day mission of the church but saw the social action as a manifestation of the proclamation. Our people also demanded from the missionaries to demonstrate the word of God in their deeds. 3. The Church and Struggle for Independence The concurrence of missionary, trading, humanitarian, and political motives possessed an innocence that was later lost as missionary efforts become more and more difficult to disengage from colonial intent. As African Christians learned about democratic administration in their positions as elders of the local church they began to see into the very heart of the democratic system the right of legitimate opposition to the ruling power (Morris, 1962, p.17). And as they become more politically conscious they found themselves confronting the combination of government and missionary power, both of which perceived their opposition as a threat to the white settlers existence. The African Christians had initially looked to the missionaries and the church to back them when they began to fight for equal rights, but the church stalled. Kenneth Kaunda the first President of Zambia and a Christian who was raised up and educated at a mission station stated: I can see that even in the late afternoon of the colonial day it took a very far-sighted missionary to imagine a near future in which Africans ruled modern nations throughout the continent, let alone agree that Christian gospel could be the accelerator of a political independence and not its brakes. (1981:16) The missionary Christian church which led several of the African future leaders to Christ and gave them education and taught them about the Christ who had come to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord (Luke 4:18-19) betrayed the word of God which sent them out to serve the people. The consequences were catastrophicchurch leaders left the church and become freedom fighters (Marxists). Christianity was seen as
white man religion and it failed to attract the intellectuals. By the time Africans got their independence the church was seen as being irrelevant to the political, social and economic inspiration of the people. Remember Nkwame Kurumah s statement, Seek he first the political freedom and everything else shall be added to you. 4. Post Democracy Africa and Integral Mission Except for Nigeria and a few other countries, the majority of sub-saharan African Christian churches and groups in their countries enjoy unlimited freedom in their expression of worship, evangelism and in engaging their governments in issues relating to social, political and economics since the advent of democracy in early 90 s. In addition several presidents in the sub-saharan Africa confess to be Christians. Another phenomenon the church is enjoying as a result of democratization is the increasing number of short-term mission workers from the North especially from the USA visiting Africa to partner with local churches in evangelism, church planting and social action. The population of people being added to the church and the number of churches being planted is also very impressive. Sadly sub-saharan Africa is bleeding. Of the 14 million orphans left behind as a result of AIDS, 80% (11million) live in sub-saharan Africa. Zambia has 570,000, Kenya has 890,000, Zimbabwe has 780,000 and Nigeria has 1 million (avert.org/aidsorphans). Unemployment rates in several of these countries are from 37% to 80%. Although the figures for brain drain are very scanty, sources indicate that the figures for immigrant scholars, professionals and stay-ons is very high compared to the small critical mass of its trained and qualified scholars. Running Water and sanitation systems are either chaotic or non-existent. HIV/AIDS, malaria and other preventable diseases are killing our people in thousands every year. Poverty is a household name in our nations. When you consider success stories in East Asia of which some were poorer than sub- Saharan African countries we must ask the question like Tony Blair is asking, Why are we the only continent going backward? 4.1 Context of our Mission Field Recently a high ranking government official in Zambia who is also a minister of the gospel stated in a newspaper that, in his 22 years experience as a preacher, he had no time to greet and touch the people who were poor. If 80% of our people are poor in our nation to whom then was he preaching? Paul Hiebert (1994) has intimated that churches in every culture have the right and responsibility to read and interpret the Scriptures in their own historical and cultural context (p.58). He warned however of the dangers of being uncritical about one s own goodness in one s culture: In the end contexualization often becomes an uncritical process in which good in other cultures is affirmed, but the evil in them was left unchallenged. The suffering and misery of our people in sub-saharan Africa has provided the foundation for the contexualization of Christianity that appropriately responds to the spiritual, social and economic needs of our people. Let me share some points that I think we need to be challenging if we believe in integral mission: 4.1.1 A version of prosperity gospel The preaching of the gospel that puts emphasis on certain kind of worldly blessings - car, cellphone, cash, house and expensive clothes has alienated over 70% of our people who live in abject poverty in nations like Zambia, Malawi and Zimbabwe (let alone the theological problems). This gospel plants churches in locations where people who can adequately provide for the servant of God live. This gospel fails to appreciate that the prevailing socio-political uncertainty, the sluggish state of our economy and the unspeakable inequities are because of leaders who have been more interested in pursuing their own narrow and selfish interests than in promoting the welfare of the majority of our people.
4.1.2 Hierarchy and excessive control People in Africa are over-managed and under led. They have lost hope for a better Africa. The grassroots are passive, resigned and cowardly. Daniel Etounga-Manguelle (2000) says, The entire social body accepts, as a natural fact, the servitude imposed by the strong man of the moment. The children of Israel were the same at the time Moses took them out of Egypt. It took them a matter of days to come out of Egypt but it took forty years to take Egypt out of their mind. We need leadership that has been at the mountaintop with God and have seen what it can be. A leadership committed to serve people not to lord it over them. We must confront the father of nation, church and city syndrome. We must encourage the priesthood of all believers and help people to work to their own future. 4.1.2 Fatalistic Attitude Teaching in a community about the dangers of AIDS a few years back I heard this response from one of the elderly people in the community, AIDS came for people. If do not die from it we will still die from malaria or hunger. This is the will of God - there is nothing you can do about it. Famines, illness, infertility are all attributed to supernatural forces that are beyond human control. The church which should be challenging people to work hard if they want to eat instead asks them to give a seed that curse of poverty can be broken through a ritual of prayer. There are many fine elements in traditional African culture. These include strong family ties, generosity and a strong community spirit. These must be affirmed in our preaching and teaching. But we must not be afraid to confront the evils in our culture. At one time Peter was disillusioned and said to Jesus we have left all to follow you (is eternal life all). Jesus answered him, Everyone who has given up house or wife for the sake of the Kingdom of God, will be repaid many times in this life, as well as receiving eternal life in the life to come (Luke 18:29-30). In John 10:10 Jesus says, I have come that they may have life, and have it to the full. Jesus is concerned about every aspect of our lives and he commands all his followers with the whole person as well. For Jesus, evangelism and social involvement are not held in tension against each other in his ministry, but has an integral approach, treating people as human beings by responding to their spiritual and material need. We should do no less. Conclusion The story of Christianity in Africa is integral to colonialism. The history of commerce and civilization in Africa is also not complete without Christianity. African freedom fighters rejected the gospel because it prepared the African for heavenly bliss and not earthly blessings. Today the preaching has changed. We have a gospel that demands instant accumulation of wealth without appreciating the context in which that gospel is being preached. Until we begin to preach the message of salvation that puts things right and reverses the effects of sin, bringing healing at all levels: individual, societal and political, the church is again in danger of having this gospel being rejected by the street kids, orphans etc from which future presidents of our countries will come.
5. Recommendation The church in sub-saharan Africa has played significant role in the political developments that are shaping our nations. This role however, has been rather reactionary than proactive. And because of this we have seen little results of our efforts at various social and economical fronts despite our nations claiming unprecedented numerical growth. We need to be proactive in our social involvement. Here are my recommendations toward that goal 1. Micah Challenge begins to create a bridge between the Western and the African Christians, which promote mutual respect, accountability and partnership in proclaiming the gospel to the unreached people and in making a meaningful contribution to the African desire for godly social peace and economical sufficiency. 2. Micah Network members in each country conduct a national consultative meeting for church bishops and leading churches with membership of 2,000 and above on the MDGs. The purpose is to give information to bishops on the state of nation in light of the MDGs and to ask bishops to give access to the Network to their members - scholars, professionals, business people willing to join the Network. 3. Micah Challenge creates an information centre that keeps Network members informed on burning issues and recommends possible action wherever possible. 4. Networks in each nation meet after the Bishops conference to strategize for the next three years. BIBLIOGRAPHY Hall, Richard. (1976) Zambia 1890-1964 The Colonial Period. London: Pall Mall Hatch, John (1976). Two African States Men. Chicago: Henry Regnry. Hiebert, G. Paul. (1994) Anthropological Reflections Missiological Issues. Grand Rapids: Baker House Kaunda, Kenneth. (1962). Zambia Shall be Free. New York: Frederick A. Praeger. Kinoti, George. (1997) Hope for Africa. Bible Society Nairobi Laird, Doris. Marley. (1980). Collin Morris: Modern Missionary. Ann Arbor. U.M.I. Latourette, Kenneth. (1962). The Twentieth Century Outside Europe. New York: Harper and Row Meebelo, Henry. (1971). Reaction to Colonialism. Manchester: Manchester University. Morris, Collin. (1962). The end of the Missionary. London: Cargate Press. (1963). Nationalism in Africa. London: Edinburgh House Press. (1963). Nothing to Defend. London: Cargate Press Noll, A. Mark. (1988). One Nation Under God? Christian Faith & Political Action in America. New York: Harper and Row. Noll, A. Mark. (1998) Turning Points. Grand Rapids: Baker House. Roberts, Andrew (1976) A History of Zambia. New York: Holmes & Meir. Rotburg, I. Robert. (1971). The Rise of Nationalism in Central Africa. The Making of Malawi and Zambia. Massachusetts: Harvard University. Tordoff, William (ed.). (1974). Politics in Zambia. Berkeley: University of California. Tordoff, William. (1997). Government and Politics in Africa. Indiana: Indiana University Press.