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Interculturalisation As Transforming Praxis

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Interculturalisation As Transforming Praxis INTERCULTURALISATION AS TRANSFORMING PRAXIS: THE CASE OF THE CHURCH OF CENTRAL AFRICA PRESBYTERIAN BLANTYRE SYNOD URBAN MINISTRY BY HASTINGS MATEMBA ABALE-PHIRI (REV.) DISSERTATION PRESENTED FOR THE DEGREE OF DOCTOR OF THEOLOGY IN MISSIOLOGY AT THE UNIVERSITY OF STELLENBOSCH PROMOTER: PROF. K.Th. AUGUST MARCH 2011 DECLARATION I, the undersi gned, hereby declare that t he work in this dissert ation is my own original work and that I have not previously in its entirety or in part submitted it at any university for a degree. Signature Date……….........March 2011 Copyright ©2011 Stellenbosch University All rights reserved REV. H.M. ABALE-PHIRI ii DTh IN MISSIOLOGY ABSTRACT From withi n the epistem ological framework of m issional praxis in Participato ry Development Theology, the researcher addresses ethnocentrism, poverty and regionalism in the histor ical contexts of the CCAP Blant yre Sy nod and Malawi. Ov er-against this condition, he advocates for a change in mindset to a hermeneutic of hospitality, respect and caring based on the construct of Interculturalisation in Development Theology. In accordance with his contextual and identity analyses’ and in line with participatory development challenges, he succeeds in designing a model for an intercultural m issional approach which he argues would assist the CCAP Blantyre Synod to affect its calling and being as liberating, reconciling and transforming public entity. The thesis also includes thorough bac kground information about Malawi such as of th e early history, the geography and aspects of the economy. The role of the missionaries and the colonial adm inistration is highligh ted and there is a desc ription of all the churches active in Malawi. ‘Interculturalisation’ ha s the potential to provide a forum where peopl e of differe nt ethnic, regional, denominational, cultural, national, religious and ideological backgrounds can m eet an d engage in a respectful intercultural dialogue because of its emphasis on hospitality and interdependence based on the Bi blical anthro pological principles and Kingdom values of acknowledging the other and the dignity of all hu man beings. Through intercultural-dialogue they can come to an understand ing about the m eaning of development as tran sformation, globally as well as locally. Interculturalisation therefore serves to facilitate and strengthen ecum enical form ation an d to nurture ecum enical consciousness. This mission model will enable pe ople to concentrate on things that unite them rather than on those that divide them . Our subm ission here is that it is only with a united voice that other development partners can take the Church seriously. At present, however, the CCAP Blantyre Synod struggles with these issues because of the ongoing divisions am ong churches (particularly within the CCAP fam ily) and churches not doing mission in unity. The result is that ecum enical work and addressing issues like poverty is difficult becau se there is n o cooperation between denom inations. The hum an dignity of all parties s uffers and t he gospel is neutralized. Ecum enism does not REV. H.M. ABALE-PHIRI iii DTh IN MISSIOLOGY necessarily focus on indi vidual development. The Church is b oth social an d sacred; it is influenced by what happens outside as well as inside (cf. Heitink 1999: 9). We now live in a globalized world. The CCAP’ s social task therefore is to be a missional transformation church – a church fo r all peoples regardless of class, rac e, ethnicity or culture. When she does that she will not need to have another social ethic b ecause, by her life and witness, it will be clear that she is already that (Hauerwas 1983:104). White and black m issionaries who e stablished Blantyre Mission worked to gether– when working tog ether, there was real pro gress, when not workin g together, there was no tangible progress. So let us also lear n to live and work together as brothers and sisters created in the image of God and called into the kingdom of God, who should find our first and primary identity through our baptism into the one body of Christ (Ephesians 4:4-6). The “scandal of the disunity of the CCAP” family is very painful when we consider the church’s social task. This disunit y exists in our time in the face of the alarmingly ever- increasing proportions of unem ployment, poverty , inequality . HIV/ Aids, hunger, nepotism, corruption, women and child abuse, property-grabbing and lack of moral fibre adversely affecting the Church and society at large in Malawi. How can we justify the situation in which we who have been called to be the forerunners of God’s peaceable kingdom cannot, it seems, maintain unity among ourselves? Schreiter (1985:29) argues that, “if Christian ity is alive at all in a situation, it will certainly change things about the culture. The Christian message, after all, is about change: repentance, salvation, and an eschatological reality to be realized. Therefore, to think that Christianity will not change the situati on [in Mala wi] is to rob the Christian message of its m ost im portant part”. The researc her refers to the fact tha t som e of the earliest Scottish missionaries were culturally sensitive and respected all people . Everybody was treated with dignity . Where and when this was practiced, ethnocentrism did not take hold and the gospel reached across all boundaries. The church should follow this example. As brothers and sisters created in the image of God, we should find our first and primary identity through our ba ptism into the one body of Jesus Christ (Ephesians 4:4-6; cf. Ephesians 2:14). REV. H.M. ABALE-PHIRI iv DTh IN MISSIOLOGY OPSOMMING Die navorser spreek etnosentrisme and armoede in Malawe aan vanuit die epistemologiese raamwerk van die sending benadering. Die navorser pleit vir ’n verandering in denke en houding, en vir ’n nuwe benadering baseer op gasvryheid, respek, besorgheid, meedeelsaamheid, verantwoordelikheid en deelname in vennootskappe vir die behoud en bevryding van mense, in die Afrika gees van “ubuntu“. Die tesis sluit ook agtergronds inligting om trent Malawi soos die vroee geskiedenis, geografie en aspekte van die ekonom ie i n. Daar word gefokus op die rol van die sendlinge en daar is n beskrygwing van al die kerke wat in Malawi aktief is. Interkulturele samewerking het die potensiaal om ’n forum te skep waar mense van verskillende streke en et niese, kerklike, kulturele, nasionale, godsdienstige en ideologiese agtergronde m ekaar kan ontm oet e n deel neem aan dialoog. Dit kan gebeur as gevolg van die klem op gasvryheid en onderafhanklikheid wat baseer is op Bybelse antropologiese beginsels en Koni nkryk waardes waar die belangrikheid van ander mense asook die waardigheid van alle menslike wesens erken word. Dialoog tussen lede van verskillende kulturele groepe kan lei tot ’n begrip van die betekenis van ontwikkeling as transfor masie, g lobaal sowel as plaaslik . Interekulturele gesp rek f asiliteer en versterk dus ek umeniese form asie en ekumeniese bewustheid. Hierdie m odel sal m ense help om te fokus op dit wat hulle verenig in plaas van op dit wat hulle skei. Dit is net as die Kerk m et een stem praat, dat die ander ontwikkelingsvennote die Kerk ernstig sal opneem. Tans egter sukkel die CCAP Blantyre Si node m et hierdie kwessies van langdurige divisies tussen kerke (veral in die CCAP familie) en dat die kerke NIE saam sending werk doen nie. (CCAP staan vi r Die Kerk v an Sentra al A frika Preb iteriaans) Die gevolg is die ekum eniese werk en die aanspreek van kwessies soos arm oede bemoeilik word om dat daar n ie samewerking is tu ssen die denominasies nie. D ie REV. H.M. ABALE-PHIRI v DTh IN MISSIOLOGY menslike waardigheid van al die partye ly skade en die evangelie word geneutraliseer. Die “skandaal“ van die onenigheid in die CCA P familie is p ynlik, veral as ons d ie Kerk se sos iale taak in ag neem . Hierdi e onenigheid bestaan in „“n tyd van die groeiende arm oede, ongelykheid, werkloos heid, MIV/VIGS, gebrek aan m orele waardes, die gryp van eiendom , nepotisme en korrupsie wat alreed s die Kerk en die gemeenskap negatief affekteer. Hoe kan ons hierdie situasie regverdig as ons wat geroepe is om die verteenwoordigers te wees van God se vreedsame koninkryk, nie eers onderling kan verening nie? Schreiter (1985:29) stel dit so: “ as die Christendom enigsins lewendig is in hierdie stuasie, sal dit sekerlik ’n verskil in die kultuur kan aanbring.. Die Christelike boodskap is per slot van sake ’n boodskap van veranderi ng: bekering, redding en eskatologiese realiteit. Om dus te dink dat die Christelike boodskap nie ’n verskil kan maak aan die situasie [in Malawi] nie, is om ’n belangrike deel van die boodskap mis te kyk. Die navorser verwys na die feit dat so mmige van die vroeë Skotse sendelinge kultureel sensitief was en aan alle m ense respek bew ys het. Alm al is m et waardigheiod behandel. Waar dit die geval was, het etnosentrisme nie wortel geskiet nie en het die evangelie alle grense oorge steek. Die Kerk m oet hierdie voorbeeld volg. Ons as broeders en susters wat geskep is na die Beeld van God moet ons eerste en primêre identiteit vind in die doop en in ons deel aan die een liggaam van Christus (Efesiers 4: 4-6). REV. H.M. ABALE-PHIRI vi DTh IN MISSIOLOGY DEDICATION I dedicate this work to m y beloved wife , Constance Abale-Phiri and our children Mphatso, U nikani, Ako nda, Emmanuel and Is aac, and po sthumously to late Mary (Mami) Abale-Ph iri, w ho died on the 14 th of April 1994 while I was pursuing my theological training at Zom ba Theological College (ZTC).
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