What is the key to understanding in a truly Malawian way? After a lifetime's theological reflection the author finds the answer in the concept of uMunthu (personhood or human-ness). Drawing on Malawi's cultures and languages, the biblical text and the evangelical faith, he casts a theological vision that can be transformative for church and nation.

Since its founding in 1924, the Church of Central Africa Presbyterian (CCAP) has grown to span five synods across Central, Eastern, and Southern Africa. Dr Rhodian Munyenyembe traces the history of these synods back to their shared roots in the Reformation and individual roots in three separate Presbyterian missions. Dr Munyenyembe skillfully explores both historic and contemporary challenges to the unity of the CCAP, and raises the question of whether the CCAP truly functions as a single denomination or could better be understood as a loose federation of five distinct churches. His in-depth explanation provides a critical look that goes beyond a surface understanding of what it means to unite churches from different cultural traditions, and brings honest answers to disputes and conflicts among the CCAP synods. Through this analysis and exploration, Dr Munyenyembe also sheds light on the political and socio-economic aspects of life in relation to the influence of religious denominations. In this objective yet astute account, Munyenyembe gives voice to the CCAP’s complex history, present reality, and future potential.

Chapter 1: A historical overview of the church in Malawi in relation to social cultural issues; Chapter 2: The Charismatic Movement : an exposition; Chapter 3: The Charismatic Movement and contextualization in Malawi; Chapter 4: The conclusion of the matter.

This study is a critical investigation of a theological basis for believers and the Church of Central Africa Presbyterian in Malawi to support a culture of human dignity and human rights, and specifically in the light of the classic Reformed doctrine of atonement, as reflected in the works of Calvin and Barth and also the Westminster Confession. It is argued in this study that the very essence of public recognition and consistent implementation of human rights is far reaching when understood in the light of the Reformed view of the atonement.

Some scholars classify the Last Church of God and His Christ under the ecclesiastical-cultural bloc known as African Indigenous Churches (AICs). David Barret has divided the world’s Christians into seven major ecclesiastical blocs. However, there are many large churches and denominations which do not define themselves under any of these three terms, and often reject all three. As far back as 1549 (Japan) and 1741 (USA), new types of Christianity have emerged that do not fit readily into any of these preceding six major blocs. These consist of denominations, churches and movements that have been initiated, founded and spread by black, Non-White or non-European peoples without European assistance, mainly in the Global South, but also among Black and Non-White minorities in the Western World. The African Indigenous Churches fall under this category. The aim of the book, is to examine the history of the Last Church of God and His Christ International in Malawi from its beginning (1916) through the years and to portray a picture of its current existence in its various branches: What developments and changes have taken place over the years? What has been the relationship of the church to African culture? How has the church grown or expanded? Has the church been able to maintain its unity? And what has been the relationship of the church with other churches?

In this volume, the author presents much of his field research into the use of African traditional religious charms, in the Zambezi Evangelical churches of South-Central Malawi. He details the kinds of charms used, by whom, exactly how, the underlying motives, and the particular purposes. He shows how charm-dependency creates a problem for discipleship within the churches. An anthology of real-life stories of charm-usage is presented which makes for interesting reading. The basic tenets of a Chewa worldview are also articulated to demonstrate how charm-dependency and other witchcraft related activities are stimulated and perpetuated by deep-seated worldview assumptions. The voices of local pastors, student-pastors, and African authors are ‘heard’ throughout, providing a contextual feel. This book is an excellent practical resource for teaching and learning, for those involved in discipleship, theology, ATR, missions and cultural perspectives.

The aim of this book is to provide a way to do justice to an African language of faith. In systematic theology, anthropology and philosophy of religion, similar debates about how to interpret an African language of faith are ongoing. Trying to avoid the ‘othering’ discourses of past generations, scholars are careful to take seriously what people in Africa say without portraying people’s beliefs as weird or backward. Yet, in their desperate attempts to avoid othering, these theologians, anthropologists and philosophers often painfully misconstrue the language of faith in Africa. Understanding the language of faith in Southern Africa is not an easy task. How should we take seriously the form of language that often seems so strange and different? I argue that, after African inculturation theology and black liberation theology, a better way to make sense of being a Christian in Southern Africa is to pay close attention to people’s language of faith. The way in which people speak of the spirit world or powers in Africa appears strange to outsiders, and the sense of community and the holistic worldview differentiates the African way of life from its Euro-American counterparts. When proper attention is paid to the use of concepts like spirit world, power, community and holism, language of faith in Southern Africa is neither as strange as it may seem, nor as romantic. By investigating these distinguishing concepts that colour language of faith in Southern Africa, this book contributes to future projects of both fellow theologians who try to construct a contemporary African theology and those who are interested in theology in Africa given the well-known southward shift of the centre of gravity of Christianity.