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Towards an Authentic Local Church Among the Lozi People of Western Province, Zambia

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Towards an Authentic Local Church Among the Lozi People of Western Province, Zambia Towards an authentic local church among the Lozi people of Western Province, Zambia by CELESTINO DAIMOND CHISHIMBA Submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject MISSIOLOGY at UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROF WA SAAYMAN JULY 2015 SUMMARY The most important part of the research or the central part of this work is the inculturation which may be understood as the emergence of a local church in a place (Bate 1994, 100). By a local church I mean the manifestation of the one church of Christ as the community of faith in a particular context. Essential for this emergence are two apparently opposed forces whose dialectical resolution motivates the inculturation process. The first of these forces is the unifying, creative and redemptive power of God seeking the oneness of creation and salvation, so that God may be all in all. The second is the incarnational locus of all creation and salvation which moves the Word to take on flesh in a time, place and culture and the Spirit to take the church to the ends of the earth. The resolution of this dialectic may be expressed as the emergence of unity in diversity or as a communion of communities. The papal document emerging from the African Synod, Ecclesia in Africa, describes the resolution of this dialectic as showing respect for two criteria in the inculturation process, namely ‘compatibility with the Christian message and communion with the Universal Church’ (EA62; cf RM 54). These two criteria highlight the importance of unity in the inculturation process. They affirm the relatedness of all Christian consciousness, ethos and mission which is expressed so well by Paul: ‘There is one Lord, one faith, one baptism and one God and the father of all, over all, through all and with all’ (Eph 4: 6). Student number: 33219567 I declare that Towards an authentic local church among the Lozi people of Western Province, Zambia is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. ……………………………. …………………………… SIGNATURE DATE (MR C D CHISHIMBA) i ACKNOWLEDGEMENTS First, I give thanks to God for the grace and blessings that strengthened and kept me focused in my entire academic journey. This work would have been impossible without the support and encouragement of different people. As such, I owe a word of thanks to many people who contributed to this academic journey in different ways. Since it is impossible to mention them all, I ask everyone who accompanied me in this journey to accept my sincere gratitude. However, it would be unacceptable if I finished this work without mentioning some of the individuals who contributed to making my dreams true. My sincere gratitude goes to Prof. Willem Saayman, Professor Emeritus of the University of South Africa (Unisa), who has journeyed with me from MA in Missiology till this project has come to completion. Without your great scholarly insights and direction, I would not have made it to this far. Without your efforts, good guidance, advice and constructive suggestions, this work would not have the face it has now. I very much appreciate for your time, interest, support, and dedication to my work. To Rev. Innocent Chiwara of the AFM Church in Barberton. The first contact I had with you made a big difference in my life and academic journey. You were the first person to read my work with an eagle and your comments corresponded with what my supervisor Prof. Willem Saayman had been saying in this journey, not only that but you wisely guided me through the careful reading and organizing thoughts into readable material. Your moral, spiritual and material support, along with your wisdom and encouraging words inspired me and made everything possible. Together with Felix Mumbi Chilufya, you always gave me hope and worked hard to look for ways to support me. Thank you both for your caring spirit. My special gratitude goes to my research assistants in Mongu, Zambia Mr. Patrick Zygambo, Mary Nasilele who are members of the Diocese of Mongu for their diligent work. My sincere thanks go to all the wonderful People of Barotseland (Mongu Diocese) men and women who shared and entrusted me with their experiences, hopes and expectations, and made this work possible. Without their acceptance and sacrifice to participate in this study, I would have nothing to present from the field work. Special thanks are directed to the family of the respondents (men and women) coordinated by Patrick Zygambo, for their remarkable support during the data collection process. Their generous hearts made it possible to reach to the remote areas of Mongu and Limulunga, ii Zambia otherwise; I could not have made it. ‘Litumezi haulu’ thank so much. I am indebted to the Unisa Bursary; the university provided me with to carry out the field research work. To the Anglican Theological Education Board headed by Bishop Dino of the Anglican Diocese of Zululand, your financial support came at the right time and your contribution to my educational achievement will always be remembered. To Prof. John Shongwe of the University of Mpumalanga and His wife Ethel Shongwe, who enable me to pay the fees of my last registration. You came on the last hour when I was about to give up due to financial challenge and enable me to register, may God bless you more abundantly. I am very grateful to my Bishop Rt. Revd. Dr. Daniel Kgomosotho, the priests of the Anglican Diocese of Mpumalanga, to my family ( my wife Mutinta Kapele, Vernon Kapele, Chris Bwalya and my daughter Faith Chishimba, relatives and friends. Your prayers, love, support and words of encouragement made me stronger in difficult times during long academic journey. Thanks to you my friend Revd. Dr. Freeborn Kibombwe, OMI for your words of courage and support since I started this journey, you have been my friend who has stood by me in season and out of season. This friendship which we have shared all these years will always be appreciated. Many thanks are extended to Prince Kusiyo Mbikusita, Fr. Ignatius Muyunda, Kelvin Sikuka, Mary Nasilele Your readiness to help me and the suggestion you offered will never be forgotten. Thank you all for the contribution you made to improve my work. I am thankful to all my professors at the University of South Africa Department of Theology, Missiology program who contributed in laying the foundation from the first time when I registered for Honors in Missiology, Masters and finally for my DTh in Missiology. Thank you. Prof. Willem Saayman, Prof. Annalet, Prof. Kritzinger, Prof. Nico Botha, Dr. Zuze Banda, Karabo Mokoefane. The foundation you gave me has helped finish this journey. Last but not least I extend my deepest thanks to the various librarians of the different library I used (Missionary Oblates in Lusaka, Unisa Library, College of Transfiguration Library in Grahamstown and Diocese of Mpumalanga library) in obtaining the material I needed to write my work. Thank you for your commitment to your work, patience, and helping spirit. Lastly, thank you to all whom I may have forgotten and had helped me in different ways. Meeting you and working with you added to a great experience that I will never forget. iii DEDICATION I dedicate this paper to Prof. Willem Saayman, posthumously, I believe his spirit and values will live on in me and other students he has directed and guide to carry on with the race. I consider his death as passing on the relay stick for us all to soldier on until you too pass on the baton of relay. Professor Willem Saayman will remain a brand to be carried on now and years to come. He was and will remain a true missiologist and so we too have to be commissioned now to share this modern way of thinking and thought process as new missiologists. iv ABBREVIATIONS AA Apostolicam Actuositatem (Decree on the Apostolate of Lay People. VaticanII) AG Ad Gentes Divinitus (Decree on the Church’s Missionary Activity. Vatican II) AR African Religion Africae Terrarum (Pope Paul VI Letter to Africa, 1976) AFER African Ecclesial Review Journals AMECEA Episcopal Conference of East African Countries BSAC British South Africa Company BRE Barotse Royal Establishment CCC Catechism of the Catholic Church CL Christefieldeles Laici (Apostolic Exhortation of Pope John II, Dec. 30 1988 CT Catechesi Tradendae (Apostolic Exhortation of Pope John Paul II, Oct. 16. 1979 D Dogma DCE Deus Caritas Est (Pope Benedict XVI Encyclical, 2005) DP Dialogue and Proclamation (Congregation for the Evangelization of peoples and Pontifical Council for Interreligious Dialogue, 1991). DRC Democratic Republic of Congo (Formerly known as Zaire) DS Duodecimum Saeculum (Pope John Paul II Apostolic Letter, 1987) DV Dei Verbum (Dogmatic Constitution on Faith and Revelation, Vatican II,1965 EA Ecclesia in Africa (Encyclical on African Synod, 1994) EN Evangelii Nuntiandi (Apostolic Exhortation of Pope Paul VI, Dec. 8. 1975 EV Evangelii Vitae (Encyclical on Gospel of Life of Pope Pau VI, 1968) FCC Family and Community Catechesis FR Fides et Ratio (Encyclical on Faith and Reason of John Paul II, 1998. v GS Gaudium et Spes (Pastoral Constitution on the Church in Morden World. Vatican II). Lineamenta Laboris Synod of Bishops: Special Assembly for Africa, Lineamenta. Vatican City 1990. LG Lumen Gentium (dogmatic Constitution on the Church. Vatican II NT New Testament RM Redemptor Missio. Encyclical Letter of Pope John Paul II, March. 4. 1979 SC Sacrosanctum Concilium (Decree on Scared Liturgy, Vatican II, 1965 SCC Small Christian
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