Ethnicity and ethnic divisions exist in the church and church structures in Malawi due to the legacy of tradition, colonialism and dictatorship1. He appealed to the General Assembly of the Free Church of Scotland to support the noble cause. Henry Henderson, who had been sent by the General Assembly of the Church of Scotland to find a suitable site for establishing a mission station, also accompanied them11.
Politics and Christianity in Malawi The Impact of the Livingstonia Mission in the Northern Province. At first he was less popular in the established African and European communities, but the combination of the refugee community and the Montfort Fathers was powerful. In July 1889, priest TCB Vlok, the second missionary of the Dutch Reformed Church Mission (DRCM), arrived in Malawi.
With the help of Rev Murray, Rev Vlok visited the southwest side of the lake and beyond. The work of the Dutch Reformed Mission (DRCM) was under the control of the Livingstonia Mission until 1897, when it became independent. Mission and Church in Malawi: A History of the Nkhoma Synod of the Presbyterian Church of Central Africa.
The General Assembly of the CCAP is the highest churchyard in the organization and order of the Presbyterian System in Central Africa.
Analysis of the ethnicity-based Church system in Malawi
Christ the Head of the Church: Authority, Leadership and Organizational Structure within the CCAP - Nkhoma Synod of Malawi. Again, the historical influences of the CCAP synods in Malawi played an important role in strengthening ethnicity in the church. The authority of the church is concentrated in the offices that make up the supreme assembly.
In the Church of Scotland, the Presbytery was confirmed as the basic unit in church government. Issues related to the vision, mission and directions in which the church should expand appeared on the agenda of the "Council of Missions". After the establishment of Dwangwa Sugar Estates, the Livingstonia Synod felt the need to establish its own Tonga/Tumbuka houses of prayer in the Dwangwa area since 1974.
Soon members began to meet informally for separate Chichewa services, resulting in the establishment of the Majiga House of Prayer by the Nkhoma Synod without consulting their sister, the Livingstonia Synod in 197982. The Majiga House of Prayer broke out from the Kayereka or Dwangwa prayer House of the Livingstonia Synod for linguistic and cultural reasons, thereby enforcing ethnicity within the church. Since 1999, Nkhoma Synod had aggressively rolled out to open congregations and houses of worship at Livingstonia Synod's jurisdiction in Dwangwa area such as Chigunda, Chinkhuti, Matiki, Nyavuwu, Ukasi and even north of Dwangwa River at Kangoza, Chidebwe and many places.
The Nkhoma Synod established the Thupa Congregation in 1978 in an area that was part of the Kavizinde Congregation of the Livingstonia Synod. Similarly, the Livingstonia Synod established the Kasasanya Congregation in 1990 in an area that was part of the Kakonje Congregation of the Nkhoma Synod. Similarly, the southernmost congregations of the Livingstonia Synod were Kavizinde in the Mpasadzi area and Kapululu in Simulemba's area, both founded in the 1940s.
By 1967, the border ethnic conflict of the Livingstonia and Nkhoma synods intensified over which of the two. Since then, various resolutions of the General Synod have been passed, but the Nkhoma Synod has never implemented them. Synods created this right of veto unintentionally, and in the end it stifled all action of the General Synod.
The General Assembly was desperately powerless to enforce its decisions and policies at the offending synods in the case of the Livingstonia and Nkhoma synods94. This is one of the reasons why the ethnic border conflict between the Livingstonia and Nkhoma synods could not be resolved for over 93 years.
Constructive approaches to ethnicity and ethnic divisions
With the mandate of Christ, the Head of the church through the power of the Holy Spirit, the church must reach out to make disciples across ethnicities, cultures, languages and nations. They must therefore continue to reform and equip members on the fundamental principles of the gospel so that their commitment to Christ will be evident in lifestyle, values and the entire worldview. According to Borgdorff100, church law regarding the organization of the local church must realize the rule of Christ as Head of the Church according to Scripture.
The most fundamental secret of the Reformation lies in the fact that everything must be within God's sight, that God reigns supreme in all areas, that there is no small area that Christ cannot say is His. Within the community of the community, therefore, there is mutual submission, governed by mutual tolerance and harmonious interaction in the love of God102. In the Reformed tradition there is therefore no question of control or authoritarian authority, because the church as an organism is called to live according to the divine life of the Trinity, the same life that exists harmoniously within the family of the Triune Deity103.
God is one of three persons of the Father, Son and Holy Spirit who exist side by side in a divine harmonious communion. Seeking greater diversity in the church is not only morally correct, but is increasingly becoming a matter of survival for many congregations. Berkhof105 argues that as a result of what Christ has accomplished, it must be about the essence of the Head of the Church, about the glorified Lord who in the cross and resurrection has overcome the authorities and who now sits at the right hand. of God, who participates in the divine government of the world.
Berkouwer107 believes that the church is accused of preaching the message of God's reconciliation, so that borders are rendered powerless. The Church may not function as a fearful border guard, but as a bringer of good news. The Church transcends boundaries to welcome all to the festive joy of the messianic feast.
The birth of the Church opened a new chapter in God's redemptive work for all nations of the world, regardless of their ethnic background. According to Walden109, the doctrine of diversity is set forth in 1 Corinthians 12 in relation to the gifts of the Spirit. Sanou111 believes that the Church will not become a model of unity and a sign of hope for the world if ethnicity and tribalism within its structures are not courageously addressed and set aside.
Conclusion
