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Mission As the Creation of a God-Ward Culture: God’S Mandate to Adam, Abraham and Jesus

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Mission As the Creation of a God-Ward Culture: God’S Mandate to Adam, Abraham and Jesus MISSION AS THE CREATION OF A GOD-WARD CULTURE: GOD’S MANDATE TO ADAM, ABRAHAM AND JESUS by DEREK GARY KAMUKWAMBA SUBMITTED AS FULFILMENT OF THE REQUIREMENTS FOR THE THE DEGREE DOCTOR OF PHILOSOPHY (PhD) in the FACULTY OF THEOLOGY AND RELIGION UNIVERSITY OF PRETORIA SOUTH AFRICA SUPERVISOR: PROFESSOR THIAS KGATLA 2018 ACKNOWLEDGEMENTS This dissertation was undertaken at a very challenging time in my ministry. It was a time when the evil one was on a crusade to bring the Church, my family and myself down and bring the name of the Church and my family into disrepute. It was a time of persecution for me as their leader and father in all circles, both spiritual and secular. I thank the Lord for giving me the courage, strength and assurance to withstand all assaults of the evil one and his disciples in these trying times. I would like to express my profound gratitude to my supervisor, Professor Thias Kgatla, to whom I am greatly indebted. Without his guidance, persistence and commitment to see me through, this dissertation would not have been successfully completed. My gratitude also goes to Professor Nelus Niemandt, the head of the Department of Science of Religion and Missiology, and the members of staff at the Faculty of Theology, especially those in the postgraduate student administration office. My hearty thanks go to the members of staff at the diocesan office of the Anglican Diocese of Central Zambia, especially the diocesan administrator, Mrs. Janet Munde, the accountant, Fr. Leonard Tembo, and the project manager, Mrs. Linda Masumo Mwale, for their holistic support and encouragement. My thanks also go to the Fiwila Mission Station community for allowing me to be part of their community when I needed a quiet place in which to study. My thanks are also extended to Fr. Mark Mwiinde, the priest in charge, Fr. Modestus Kapalangoma, the head teacher of Fiwila High School, Mr. Kalele, the deputy head teacher, Mr. Chilekwa, the head of the science department, Sister Dyness Mulambika, the Warden at Fiwila Holy Name Church, and the entire congregation council and Fiwila Parish Executive Council for their support, encouragement and provisions. My thanks also go to all members of the wider family of the Anglican Diocese of Central Zambia, the clergy, the canons, evangelists, sub-deacons and wardens for allowing me to take time off the demands of being a diocesan bishop. My gratitude and thanks also to go my i brothers, the bishops of the Anglican Church in Zambia, for their understanding and for giving me space to concentrate on my studies when they needed me for national and international duties. My other thanks go to friends and partners in mission at the United Society for Partnership in the Gospel (USPG). I thank Francis and Leah Tamba and their family for helping me buy most of the books that I needed, for their prayers and for opening their home to me. My thanks also extend to Fr. Rogers Banda, the general secretary of the Zambia Anglican Council (ZAC), and his wife Ester for their prayers and encouragement. I also thank Canon Kedman Maumba, the diocesan treasurer and canon of the Cathedral Chapter, for his moral, spiritual and financial support in the form of soft loans.Fr. John and Martha Kamfwanka and their family are also thanked for their hospitality and encouragement. I am also grateful for Wendy and Christ Ray for their hospitality, support and encouragement. Mrs. Elizabeth Zulu and Canon James Chiyabwe gave me unconditional support and unrelenting prayers for which I am very grateful and I am thankful that they believed in me and trusted the Lord with me to complete the dissertation. I also thank Fr. Francis Mwansa, the rector of St. John’s Anglican University College, for his support and encouragement. My further gratitude is expressed to Rev. Deacon John Kapambwe for his help in the typing of the script when Derek and Chisenga were not available, and Janette and Derek O’Neill for their support, encouragement and hospitality as I made visits to the Oxford Bodleian Libraries for my initial historical research which I hope to finish in the near future. Janette also joined forces with my daughters, Audreen and Chisenga, and they were a strong voice urging me to move on, especially when I changed the title of my dissertation and was feeling low and discouraged. Last, but not least, I want to thank my family who constantly checked in on me. My wife, Evelyn, took the role of a supervisor who constantly checked in on me. My daughter, Chisenga, took up the role of a typist and proofreader. My son, Derek, and my nephews, Stubbs and George, also helped me with typing. My daughter, Audreen, and son, Yolamu, though away from home, kept checking in on how I was faring in my research and provided support and encouragement. I want to thank my other daughters, Musonda and Precious, for their support and ii encouragement, and Mambwe who together with Fr. Mark, Mrs. Jane Mwiinde, Fr. Modestus and Mrs. Dorothy Kapalangoma provided for all of my needs while I was at Fiwila Mission. I am thankful to God for surrounding me with wonderful and loving people who have a passion for study and who energised me so that even when passing through trials, rejections, temptations and discouragements, I was able to find courage and the will to journey on to the completion of this project. iii DEDICATION To my heavenly Father who accorded me the opportunity and privilege to serve in his Church. To my beloved wife, Evelyn, who is a worthy and trusted companion on this earthly pilgrimage of faith, obedience and loyalty, the mother of my wonderful and beloved children, and a special gift from my heavenly Father. To my five daughters, Precious, Audreen, Chisenga, Mambwe and Musonda, my two sons, Kamukwamba and Yolamu, my nephew, Stubbs Mumba, and my two grandsons, Seth and Kalunga who are wonderful and precious gifts from the Lord. To my parents, Harry Chisenga Kamukwamba and Cathleen Kombe Shilundika Kamukwamba, with much love, affection, deep respect and gratitude. iv DECLARATION I, Derek Gary Kamukwamba, declare that this dissertation, which I hereby submit for the Degree of Doctor of Philosophy at the University of Pretoria, is my own work, unless where acknowledged, and that it has not been submitted previously by me for a degree at another university. Signed: …………………………………….. Date: ………………………………………. Place: ……………………………………… v ABSTRACT The traditional definition of the term mission has always carried with it the connotation of redemption or salvation and because of this salvation and redemption are seen as the central tasks of mission. It is with this understanding that Piper declares that “when this age is over and the countless millions of the redeemed fall on their faces before the throne of God, mission will be no more” (2010:17). If this is so why were Adam and Eve created, and what mandate did God give them? And why will the redeemed be gathered in the New Creation (Revelation 21-22)? Are they without a task to carry out? If they all have tasks given to them by God who created and redeemed them, is it possible to come up with a definition of mission that embraces their tasks as well, thereby freeing the term mission from the redemption or the salvation connotation? This study investigates the possibility of coming up with a definition that does not carry with it the salvation or redemption connotation, and one that sets the term free, thereby locating mission in all the divisions of the biblical storyline or the biblical grand narrative: namely, the creation, the fall, the redemption and the consummation or the new creation. To do this the study takes the following as its working definition for mission: “the reason or purpose of one’s existence”. Thus, mission lies in the question of why we were created. God said, “Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth and over all the creeping things that creep upon the earth”(Genesis 1:26). Using this definition and the theme of the kingdom of God, the study demonstrates that God’s mission to human beings and to the whole created order comes to us through the call of Adam, the call of Abraham and the call of Jesus. The study acknowledges that these three personalities mark the three phases in God’s plan and purpose for mission. If these three Adams are taken out of the picture, mission cannot be fully understood. Looking at the call of Adam, the call of Abraham and the call of Jesus, the study notes that in the call of Adam God sets the pattern for his kingdom. Adam’s call vi to mission is the foundation of all that is to come. In the call of Adam, humanity is called to “represent God’s kingship through the whole range of human life on earth” (Peskett &Ramachandra 2003:37) to share in God’s reign. Thus, humanity is to be the people of the kingdom: “God’s people in God’s place under God’s rule enjoying God’s blessing” (Roberts 2002:32). All the calls to mission that follow after Adam’s call are about reclaiming that which was lost. In other words, these calls are more of a journey back to that which was lost; it is more a question of establishing a community that will live up to God’s mandate to Adam.
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