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The Church of Central Africa Presbyterian (Ccap) in Zambia 1882 – 2004

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The Church of Central Africa Presbyterian (Ccap) in Zambia 1882 – 2004 THE ORIGIN AND DEVELOPMENT OF THE CHURCH OF CENTRAL AFRICA PRESBYTERIAN (CCAP) IN ZAMBIA 1882 – 2004 BY VICTOR CHILENJE DISSERTATION PRESENTED FOR THE DEGREE OF DOCTOR OF THEOLOGY (ECCLESIOLOGY) AT THE UNIVERSITY OF STELLENBOSCH (SOUTH AFRICA) PROMOTER: PROFESSOR P. COERTZEN CO-PROMOTER: DR. JURIE J. VAN WYK DECEMBER 2007 DECLARATION I, the undersigned, hereby declare that the work contained in this dissertation 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. Victor Chilenje: ……………………………. Date: …………………… ii ABSTRACT This study deals with the origin and developments leading to the formation of the CCAP Synod in Zambia 1882 to 2004. Above all, it is an in-depth ecclesiological analysis and evaluation of the Livingstonia Mission from 1882-2004. The study was motivated by the need to contribute to the Church a proper historical record of the CCAP in Zambia. Historiographically, as far as I could establish, this is the first attempt to examine, scrutinise and chronologically write about the Livingstonia Mission’s activities in Zambia from a holistic point of view up to the birth of the CCAP Synod of Zambia in 1984. It needs to be noted that between 1884 - 1956 the Livingstonia Mission of the Free Church of Scotland carried out an extensive missionary work in Northern Rhodesia (Zambia), especially in the Eastern, Northern, Central and Copperbelt Provinces of Zambia. From 1956- 1984 the Livingstonia Mission work was continued in Zambia by the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the local Zambian people. Historically, the spread of the gospel from Scotland via Malawi into Northern Rhodesia revolved primarily around a particular congregation or around ethnic communities with multiple congregations. Therefore, the extensive work of the Livingstonia Mission up to the birth of CCAP Synod of Zambia rendered it necessary to arrange the subject matter, into chapters dealing with certain time periods. As a matter of fact, the dissertation begins with the background to the study. This is followed by the Livingstonia Mission activities in Central Africa from 1875-1975. The formation of the CCAP Synod in 1924 and its aftermath is also discussed in order to establish the fact that CCAP Synod of Zambia is a member of a larger Reformed Presbyterian family. The church union negotiations in Central Africa from 1923-1965 are one of the subject matters for discussion. Following these church union discussions, the reader will be able to understand the reasons for the existence of the Church of Central Africa Presbyterian in Zambia. The similarities and differences in ecclesiological life of the missionary work of various bodies involved are documented and analysed. The study also discusses the role of the CCAP Synod of Livingstonia in Northern Rhodesia (Zambia) from 1956-1984, systematically and chronologically. In addition, the extension of the CCAP mission work iii from the rural areas to the urban areas characterised by the missiological ecclessiological dimension of the Reformed Presbyterian tradition in Central Africa is also discussed, as it is the reason for many misunderstandings and questions regarding the origin and existence of CCAP Synod of Zambia. Then the extension, similarities, differences and limitations of the CCAP Synod of Livingstonia’s work in Zambia is extensively discussed. It is from the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the Free Church of Scotland that the CCAP Synod of Zambia finds its roots historically. Results of the study suggests that the existence of the CCAP in Zambia is questioned and misunderstood due to the following reasons; First and foremost, was the difference of opinion regarding the order in the church and order for the church within the different Reformed Presbyterian Churches found in Central Africa. Secondly, it is due to theological differences between the Livingstonia Mission and the Dutch Reformed Church Mission on matters of ecclesiological. Thirdly, it is an issue of failure to resolve conflict in the church at Matero Lusaka between some members, office bearers and church assemblies. The critical issue here was that the rights of the members were not protected, but violated. Fourthly, an important role was played by the selfish motives of the CCAP and the PCZ missionaries serving in Zambia before 1984. This group failed to solve their differences even after the two synods, the CCAP Synod of Livingstonia and the Presbyterian Church of Southern Africa had formed a liaison committee to take care of the problems of the two sister churches. Fifthly, colonialism affected the missionary churches in Central Africa in such a way that at times missionaries were serving the interest of their home governments. Sixthly, the growth of nationalism and democratisation influenced the churches. Many Africans wanted self- government, meaning that the churches were to be led by local African people. Ecumenically, the CCAP is a sister church to the Reformed Church in Zambia (RCZ), United Church of Zambia (UCZ) and Uniting Presbyterian Church of Southern Africa (UPCSA). The church is a member of Council of Churches in Zambia (CCZ), Theological Education by Extension in Zambia (TEEZ), Bible Society of Zambia (BSZ), Reformed Ecumenical Council (REC), Evangelical Fellowship of Zambia (EFZ) and Council of Reformed Churches in Southern Africa (CRCSA). The church is also in partnership with Presbyterian Church USA (PC USA) and Presbyterian Church in Ireland (PCI). iv From 1984-2004, the church has seen a tremendous growth from 8000 communicants to 42,000. From 16 congregations it grew to 47 and from 4 ordained ministers to 34. The church is also involved in the deeds of mercy e.g. towards those suffering from HIV/Aids. Besides a strong emphasis on evangelisation and spiritual nurture of congregation the church strives for a holistic ministry with two rural health centres, 14 schools, community schools, home based care centres and agricultural project. v OPSOMMING Hierdie studie gaan oor die ontstaan van, en ontwikkelinge wat gelei het tot die vorming van die Sinode van die Kerk in Midde-Afrika Presbiteriaans in Zambië (KMAP) vanaf 1882 tot 2004. Dit verteenwoordiger veral 'n deurtastende ekklesiologiese analise en evaluasie van die Livingstonia-Sending vanaf 1882 tot 2004. Die studie is gemotiveer deur die behoefte om aan die KMAP 'n deeglike historiese begronding van hierdie Kerk in Zambië te lewer. Historiografies verteenwoordig hierdie verhandeling, sover ek kon vasstel, die eerste poging om die aktiwiteite van die Livingstonia Sending in Zambië te ondersoek en chronologies vanuit 'n holistiese standpunt te boekstaaf tot by die stigting van die KMAP Sinode van Zambië in 1984 en daaropvolgende ontwikkelinge tot en met 2004. Daar moet op gelet word dat tussen 1884 en 1956 die Livingstonia-Sending van die Vrye Kerk van Skotland uitvoerige sendingwerk onderneem het in Noord-Rhodesië (Zambië), veral in die Oostelike-, Noordelike-, Sentrale- en Kopergordel- provinsies van Zambië. Sedert 1956 – 1984 is die Livingstonia-Sending se werk voortgesit in Zambië deur die KMAP Sinode van Livingstonia, 'n produk van die Livingstonia Sending en die plaaslike Zambiese gemeenskap. Histories het die bediening van die evangelie vanuit Skotland via Malawi tot in Noord- Rhodesië primêr gesentreer rondom 'n spesifieke gemeente, of rondom etniese gemeenskappe met veelvoudige gemeentes. Gevolglik vereis die uitvoerige werk van die Livingstonia- Sending tot die tyd van die totstandkoming van KMAP-Sinode van Zambië dat die ondersoekmateriaal ingedeel word in hoofstukke wat spesifieke tydsafbakenings betrek. Trouens, die ondersoek begin teen dié agtergrond. Dit word opgevolg deur die Livingstonia Sending se bedrywighede in Sentraal-Afrika vanaf 1875 tot 1975 te beskryf. Die totstandkoming van die KMAP-Sinode in 1924 en die gevolge daarvan word ook bespreek sodat die KMAP-Sinode van Zambië geidentifiseer kan word as 'n lid van 'n breër Gereformeerde Presbiteriaanse - familie. Die kerkverenigingsonderhandelinge in Sentraal-Afrika vanaf 1923-1965 is een van die fokuspunte wat nagevors word. Soos die leser hierdie kerkverenigingsbesprekings volg, sal die redes vir die bestaan van die KMAP in Zambië duidelik word. Die ooreenkomste en verskille in die kerkbeskouing van verskeie sending organisasies word gedokumenteer en vi geanaliseer. Die studie bespreek ook die rol van die KMAP-Sinode van Livingstonia in Noord-Rhodesië (Zambië) vanaf 1956–1984 sistematies en chronologies. Bykomend is daar 'n bespreking van die uitbreiding van die KMAP se sendingwerk vanaf die landelike na die stedelike areas, soos gekenmerk word deur die sending-ekklesiologiese beskouing van die Gereformeerd-Presbiteriaanse tradisie in Sentraal-Afrika - dikwels die bron van misverstand en vraagstukke met betrekking tot die ontstaan en bestaan van die KMAP-Sinode van Zambië. Vervolgens word die uitbreiding, ooreenkomste, verskille en beperkinge van die KMAP-Sinode van Livingstonia se werk in Zambië uitvoerig ondersoek. Dit is in die KMAP-Sinode van Livingstonia, 'n produk van die Livingstonia-Sending en die Vrye Kerk van Skotland, dat die KMAP-Sinode van Zambië histories gewortel is. Die studie se bevindinge suggereer dat die bestaan van die KMAP in Zambië bevraagteken en misverstaan word vanweë die volgende redes: Eerstens en voorop was daar meningsverskille betreffende die orde in en die orde vir die kerk, binne die verskillende Gereformeerde
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