Omuloko/i Page 3

The Church Mission Society in Its philosophy and objectives

by Watson Omulokoli

he Anglican Church was of its operations which amply illustrate introduced in East Africa by the the consistent strand of thought which Rev. Dr. permeated its early philosophy and in 1844. In 1994 East Africa's objectives. Anglicans commemorated one hundred In its enterprises, the and fifty years of its existence in this CMS had a tradition which was built on region. It may be instructive to reflect two major planks, "( l) the preaching of on the premises on which the Anglican the Gospel as a witness; (2) the church in East Africa was established. gathering out of the Ecclesia, the 'called While doing so, we need to bear in mind out' Church ofGod."1 To varying that churches of the Anglican degrees, both these have persisted communion in Africa sprang up from throughout the history of the Society. essentially four missionary societies. Of Whereas in earlier years the first these, one of the more prominent ones motif of evangelistic thrust was the was the Church Missionary Society more prominent of these, during and (CMS), which was founded in 1799. after the celebrated Secretaryship of In its operations, the CMS did not Henry Venn, the second one of function haphazardly. It has some establishing self-sufficient local . clear-cut philosophy, objectives churches gained prominence. 2 policies, and practices. As guiding By the time the Society entered East principles, they served as the basis of Africa, these objectives were prevalent CMS endeavours in various parts of the and continued to persist in the period of world. What was true of CMS work in its establishment. In 1950, in dealing general applied to specific cases of its with what he termed the "Living efforts in Africa also. With respect to Tradition" of the CMS, the famed East Mrica. there are several instances missionary expert, Max Warren, Page 4 Africa Yournal ofEvangelical Theology 13.1

pointed out that whatever institutio.ns Christian faith, they were insistent on the CMS established, it had a cardinal the supremacy of the saving grace and principle which dictated, power of the Gospel. It was for this reason that having outlined the other That means must always be gains, they went on to state, subordinated to the ends they serve. The end for which the Such are the benefits which Societ; exists is the preaching is calculated to of the Gospel, the conversion of diffuse in the world; but these thoSe who hear' and work, are its least blessings. It not Industrial Missions, Medical only meliorates the state of man work, these and all other in society, but it saves his soul. activities are means to the It cancels his guilt, reconciles supreme end. They are nowhere him to God, raises him from to be C9nsidered as ends in death to life, makes him an heir themselves. 3 of the kingdom of heaven, and crowns him with glory and Underlying Philosophy of CMS immortality. 5 Efforts In their determination they realised that The Evangelical founders of the CMS they could not attain their goal without believed thaiwhereas there were many the guidance of God on one hand, and blessings whi~ God had bestowed the instrumentality of suitable men on upon mankind; the greatest of them all the other. From the beginning they were was the gosr)el of our Lord and Saviour conscious of the fact that for success in Jesus Christ." They characterised it as all of their endeavours, they needed "the sovereign remedy for all the evils what they termed, a "firm reliance on of life, and the source of the most the divine blessings." As to the men substantial a1ld durable benefits."4 who would implement this ideal, it was Having expeiienced the reality of its pointed out that the aim was to send out transforming power in their own lives, such men "as unite a fervent zeal with they had foqned this private but discretion and knowledge; such as have Church-rei~ body through which themselves experienced the benefits of they could ~e their message with the gospel and therefore earnestly desire others in f6reigh. parts of the world. to make known to their fellow sinners While setting out to impart all the social the grace and power of a Redeemer, and and civil benefits attendant to the Omulokoli Page 5

the inestimable blessings of his point - the formation, wherever salvation. "6 the Gospel was proclaimed, of Important as the tasks of preaching a Native Church, which should the Gospel and winning people to Christ gradually be enfranchised from was, in the final analysis, it was all supervision by a foreign considered by the CMS merely as the body, and should pecome, in beginning and not the end of its his own phraseology, missionary design. Equally important self-supporting, self-governing, was the responsibility of organising and self-extending ... He those who embraced the Christian faith carefully discriminated between into an indigenous church. While this missionary work carried on by objective had existed in the Society's foreigners, and Christianity strategy from the earliest days, it was acclimatised, and so become highlighted and given fresh prominence indigenous in a National from the Secretaryship of Henry Venn, Church. The one was the 1841-1872, onwards. In 1868, the means, the other the end; the Committee's instructions on Nationality one the scaffolding, the other urged, "as soon as converts can be the building it leaves behind gathered into a Christian congregation, when the scaffolding is let a native church be organised as a removed. 8 national institution; ... Train up the native church to self-independence and Transference of the Theme to to self-government from the very first East Africa stage of a Christian movement. "7 This was what Venn championed and to The history of the CMS in East Africa which he devoted a good deal of his shows that from the start, those energies during his tenure of service. As who were sent there were Knight has noted, armed with this knowledge. On arrival on the scene of action they Mr. Venn would, however, endeavoured, to the best of their ability, have probably ranked, as the to uphold and practice these principles. chief work of his official life, This is evident from a survey of trends his careful and prolonged from Krapfs time to the Kenyan coast, labours for the organisation of through the era, to the period Native Churches. All his when the Church was established measures converged to this among Abaluyia of western Kenya. Intent on starting on the right footing, Page 6 Africa Journal of Evangelical Theology I 3. 1

Krapf made the central purpose of this impression which has always hitherto venture clear when at a meeting with attracted the heathen." 11 the chiefs of Ribe in 1844 he declared Furthermore, it was essential that the to them that he was 'not a soldier, nor a Christian communities thus formed, in merchant who had come there to trade, the case of Africa, should come under but a Christian teacher who wished to the leadership of the Africans instruct the W anika and the Galla in the themselves. It was in this connection true knowledge of God. "9 Expanding on that he advocated the necessity of"A this theme a little more, he repeated it to black and black ."12 the elders at Rabbai in 1845 when he While the concept of church-building explained tothem that he was not as readily discernible in the farewell instructions to the first group was neither a soldier nor a of the Society's missionaries to Uganda, merchant, nor an official all the other characteristics were clearly employed by the Arabian or spelt out as they were urged to put their · English governments, nor a priorities in the proper perspective. To traveler, nor a Mganda nor begin with, as they set out, they were to Mtawi, physician, exorcist, or keep in mind the fact that ultimately, enchanter; but was a teacher' a God was the real source of their book -man, who wished to show strength, impetus, and drive in all of the .W anika, the Wakamba, the their undertakings. To this end they . Galla, and even the Watsumba were advised, "Let there be cultivated (Mohanunedans) the right way the deepest sense, and let there be seen to salvation in the world to the clearest acknowledgement, of your come. 10 entire dependence for all true and · permanent success on God the Holy Krapf accepted the view that in addition Spirit."13 to preaching the Gospel, it was As to their outlook and approach, imperative that those who were won to they were instructed to endeavour to "be Christ should be organised into first known in their true character of churches headed by their own people. It simple messengers of the Gospel." This was his view that "so long as our was further elaborated on with the missions are not embodied irito a charge that from the beginning it was of community, however small, so ·long will first importance for every member of Christianity be unable to reveal itself in the party to be constantly cognizant of its complete form, and produce that and to demonstrate "to all the distinctly Omuloko/i Page 7

Missionary character of the expedition - It was especially crucial in the that it is not as explorers they go forth, commencement of the Mission to take or as travelers, or as mere settlers, but care that they did not accept adherents as servants of God, messengers of hastily and with ease. Only those who peace, witnesses for Christ." 14 showed "evident tokens of being born Allied to this disposition, they were again of the Holy Spirit" were admitted to keep very prominent in their minds to the rite of baptism. 17 and very clear in all their plans "that the Writing about two early missionaries primary object of the Mission is the to Uganda, Alexander M. Mackay and conversion of the heathen to Christ. "15 Robert H. Walker, a colleague of theirs, With this in mind, once they settled Robert P. Ashe, commented that they down they were to be alert so that they were wholly given to the "work of would not miss any opportunity of preaching a living Christ." 18 In the presenting the Gospel to those who tumultuous period of 1885-1886, a were under their care. Thus, when they small, but strong body of Christians had reached Uganda, their priority concern issued out of CMS efforts in Uganda. was to convey to Kabaka Mutesa "and Speaking of this nucleus, Mackay his people the message of salvation by wrote, "I believe that a work has been the Lord Jesus Christ." They were to begun in Uganda which has its origin in make it clear tQ the people they came in the power of God, and which never can contact with that the first desire of their be uprooted by all the forces of evil"19 hearts was "to lead them to the Saviour, On the 18th ofMarch 1882, the first that they may be reconciled to God and baptisms in Uganda took place when become His children."16 five were admitted to the rite. Then in When it came to assembling a 1985, twelve men were appointed to Christian community, they were form the first church council in a move cautioned against lowering their aims so which proved to be as timely as it was much as to "become content with essential. something short of conversion to God." When Bishop Alfred R. Tucker first They were to pray and exert earnest entered Uganda in 1890, he expressed effort towards ensuring that their first his philosophy in the words, "It is a ~hristians were Christians indeed. For truism, but yet it cannot be repeated too some time there would be no candidates often, that if ever Africa is to be won for baptism, since it was most for Christ it must be by the African important that the would-be church himself ... No! Again I say our hope members be thoroughly instructed first. for Africa (under God) must be in the Page 8 Africa Journal of Evangelical Theology 13.1

African himself. "20 Armed with this Beyond being faithful in preaching belief, he built on the 1885 initiatives of that "Christ Jesus came into the World Mackay and his colleagues, when he to save sinners" as the essence of the appointed and licensed six men as Lay Gospel, it was of crucial importance Readers in 1891. He followed this up in that this message be conveyed in terms early 1893 when he selected seven men which were intelligible "from the to undergo training for five months, standpoint not ofthe teacher, but of the with a view to ordination as deacons at taught." He pointed out how by using the end of that period. Eventually, only parables as stepping-stones, Christ's six of these were ordained on Trinity method was to take "His hearers from Sunday, May 28, 1893 . the known to the unknown, not by a heroic leap in the dark, but step by step, Willis' Faithfulness to the until almost unconsciously they passed Society's Objectives into another world. "23 It was out of this concern that Willis When the CMS entered western Kenya teamed up with a number of the earliest from Uganda, it was fortunate to have converts in writing a small book in the Rev. John Jamieson Willis as its which they attempted to build a bridge pioneer there. After difficult initial days between the indigenous beliefs and the at Vihiga, he took advantage of the Christian faith. Step by step, this lessons learnt there to build strong and introduction to the gospel was designed lasting foundations at Maseno. All this to lead the hearers through some he did in an attitude of utter dependence cardinal Christian truths, albeit in the upon God as expressed \n this words, people's own thought-pattern. The book "We can teach, but God alone can dealt with, "First the doctrine of the one produce that attitude of mind which God, growing steadily clearer and more shall make effective preaching exalted through the Old Testament; then possible. "21 the human life of Jesus of , He was convinced that when bearing its own unique witness; and, preaching the Gospel in a new last of all, the full message of salvation environment, it was essential to employ through faith in Jesus Christ, Son of the local idiom as the mode of Man and eternal Son of God, with all communication. He contended that for that this involves. "24 effective work, it was "not enough to In the course of his labours in bring men into the Kingdom of God; western Kenya, Willis aimed at and more than we realize depends on how longed for conversion to Jesus Christ we bring men into the Kingdom. "22 Omulokoli Page 9

and inner transformation on the part of the CMS policy, but also with his own those among whom he worked. Of this philosophy on the matter. It was his he wrote in 1908, "That change can belief that whatever else contributed to only come in one way, by the Spirit of the success of the exemplary process of God making a radical change in their Church building in Uganda, the chief hearts. God grant indeed that this, and factor was indigeneity: nothing less may be done, and that The methods adopted in the soon. "25 Before long, the first signs of work of evangelization and this response began to appear, and on Christianization. The key to May 8, 1909, this received formal these methods lies, in a word, in recognition when "Seventeen of the the establishment of an older boys stood up before the indigenous Church. As the congregation to their faith in Christ, "26 consummation of the best as they were admitted as the first British rule, whether in Asia or - Anglican Church catechumens in in Africa, is ultimately western Kenya. Then in January, 1910, self-determination and a further step forward was taken when self-government, so the 14 of these 17 became the first group of euthanasia of the Christian Anglican adherents in western Kenya to mission is the birth of the undergo baptism. native Church. In addition to this faithfulness with It has been the policy of the regard to the centrality of preaching the C.M.S. Uganda Mission, Gospel of salvation through Jesus becoming, as the years passed, Christ, Willis considered as of crucial more explicit and more importance the establishment of a articulate, to build up a full-fledged indigenous Church. As he self-governing, self-supporting, worked towards this idea, he wrote in and self-extending native 1908, "I look for the time when in all Church. 28 parts of the country we shall have little Central to the establishment of an groups of Christian boys who shall in indigenous Church is the ability to their own villages, be witnesses of devolve responsibilities upon the local Christ. "27 Before long, he took the bold people themselves. In Willis' words, and commendable step of constituting "Not only must Africa be evangelized the senior student leadership in Maseno by the African but that every native School into a Native Church Council. Church must be l?uilt up by its own This action was consistent not only with sons. This is fundamental. ... That PaRe I() :1frica Journal of EvanRelical Theology 13. I

mission will do best in any country missionaries to Uganda were sent there which is most successful in developing these cardinal principles of the Society the resources of the Christian work were strongly impressed upon community of the country itself "29 But them. From the time they arrived there beyond the general Christian in 1877, these objectives were played community, there is the particular need out as is expressed by Alexander M. of an indigenous leadership. From this Mackay and the Rt. Rev. Alfred R. point of view. it is true that "The Tucker. In the third instance. there is primary need of a native Church is a the example of Westem Kenya where native ministry" to direct and manage CMS work was introdu~ed was the various facets of the Church's life. 30 introduced by the Rev. John Jamieson As Willis saw it, apart from the clergy, Willis in 1905. Concise in theory and other useful personnel in this category disciplined in actual practice, he were, Lay Readers, catechists, and promoted evangelism as of first teachers. The successful development of importance and at the same time was this indigenous leadership would help always alert to keep the goal of an the Mission achieve its penultimate indigenous African church in view. Thi objective of issuing into an indigenous was in line with the enduring living Church. tradition of the Church Missionary Society. Summary and Conclusion:

It is clear that in its operations throughou~ the world, the CMS followed certain premises and principles. What was true in this general scope was applied in the case of East Africa when the work of the Society was introduced and established there. This began with the Rev. Dr. Johann Ludwig Krapf when he arrived in East Africa in 1844. He was very clear in his mind about the twin emphases of the primacy of evangelism and the ultimate goal of establishing an indigenous African church. Secondly, when the first group of CMS Omulnkoli Page 11

1Eugene Stock, The History of the 10lbid., pp. 145-146. CMS: Its Environment, Its Men and Its Work. 3 Vols. (London:CMS 1989), 11 1bid., p. 499. Vol. 2, p. 82. 12Eugene Stock, History ofthe CMS, 4 21bid., p. 83 Vols. Vol. 2, p. 462.

3Max A. G. Warren, Unfolding 13Church Missionary Society, Purpose: An Interpretation of the Living "Instructions Delivered by the Tradition which is CMS. (London, Committee of the Church Missionary CMS, l950,pp. 9-10. Society to the Members of the Mission Party Proceeding to the Victoria 4Church Missionary Society, "Account Nyanza," 1876, p. 27. of a Society for Missions to Africa and the East, Instituted by Members of the 141bid., p. 20. Established Church, 1799," p. 2. 15lbid., p. 26. 51bid., p. 4. 16lbid., p. 26. 61bid., p. 11. 17 1bid., p. 17. 7William Knight, Memoir of the Rev. H. Venn: The Missionary Secretariat of 18Mackay's Sister, J.W.H. AM. Henry Venn, B.D. (London: Longmans, Mackay: Pioneer Missionary of the Green and Co., 1880), p. 285. Church Missionary Society to Uganda. (The Unabridged first Edition with a 8 Ibid., pp. 276-277. New Introductory Note by D.A. Low) (London: Frank Cass & Co. Lit., 1970), 9 1. Lewis Krapf, Travels, Researches, p. 316. (First Published in 1890.) and Missionary Labours During an Eighteen Years' Residence in Eastern 19 Ibid., p. 288. Africa (Second Edition with a new introduction by R. C. Bridges). 20Alfred R. Tucker, Eighteen Years in (London: Frank Cass & Co. Ltd., Uganda and East Africa, 2 Vols. 1968), p. 137 (First Edition, 1860). (London: Edward Arnold, 19-8), Vol. 1, pp. 113-114. Page 12 Africa Journal of Evangelical Theology 13. 1

21 J. J. Willis, "The Appeal to the African," in The Church Missionary Review, January, 1912, p. 29.

22lbid., pp. 29-30.

23lbid., p. 30.

241bid., p. 33.

25J.J. Willis, "Willis Papers" (London: Lambeth Palace Library Microfilm) 11 November 1908, p. 214.

26lbid., 26 May 1909, p. 217.

27 lbid., 15 March 1908. p. 197.

281. J. Willis, An African Church in Building (London: CMS 1925), pp. 5-6.

29lbid., p. 37.

30lbid., p. 68.