A BRIEF STUDY OF THE ROLE OF THE CHURCH IN SOCIAL, POLITICAL AND ECONOMIC MISSION IN MALAWI.
BY: Peter Qeko Jere. BA, BA (Th) Hons, M.Th, D.Th (Cand.-Univer- FORT HARE)
ABSTRACT.
The one Million Dollar Question in Malawi politics today is about the church involvement in politics. Many have asked, should the church involve itself in politics? Is it necessary to see the church playing any political, social role in the nation’s politics? During the 2004 general elections campaign, politicians from the ruling UDF party hated to see the church’s involvement in politics while those in opposition by and large supported the whole idea. But now, what is the truth about the whole idea? What does the bible say about this issue? At the same time, what have the renown biblical scholars written about it? Should the church involve itself in politics or not?
1.0 Introduction.
The main argument in this paper is that the history of the church in a given country determines the level of church involvement in politics. This support the idea which says that history of a given nation determines the future and its destiny. Thus this paper will be written from the view that the researcher supports the notion that it is proper for the church to be involved in any political mission in the world. We of course realise that this is a very hot debatable issue in this age of pluralistic politics mainly in Malawi and some third world countries. Some would want the church ministry to be holistic while others would want the church to limit it to the spiritual point of view. Thus this paper will shade some more light on this issue. The researcher will add both biblical and scholarly argument in a way of showing the true picture of what the church of Christ is suppose to be. The researcher been an authority in this area, feels that he is the right person to sort out this issue having done a thorough research work in the area.
2.0 Church History.
In many parts of the world today, the position of the church and its role is questionable1. Some nations like the USA have opted to follow the doctrine of separating the church from the state2 while others from the developing and third world countries recognises the fact that both the church and state need to co-exist. In this age of pluralistic politics, there is a significant amount of work the church has done in both development and political mission. In Africa, nation like South Africa, Malawi, Zambia, Mozambique, Kenya, Namibia and Ivory Coast to mention but a few have seen the position of the church in social political mission. For instance, in South Africa it was the church that led in the struggle against the apartheid regime when all political parties were banned (De Gruchy 1985:86-87). In Malawi it was the church that led in the struggle against the three decades of Dr. Banda’s3 tyrannical rule (Ross 1996, Doepp 1998:102, Nzunda & Ross 1995:7). In Zambia it was the church that was a voice for change against the Kaunda4 regime (Chakanza 1995:70). In Namibia it was the church in conjunction with the South West Africa People’s Organisation (Swapo) that led in the struggle against the apartheid regime (Mbuende 1989:27, Katjvivi 1989). In Ivory Coast it was the 1990 Catholic Bishop’s pastoral letter, which opened a floodgates of multiparty democracy against the late Felix Houpheuet-Boigy5 regime (Ayittey 1991:196). In Kenya it was the church, which led in the formation of the Rainbow Coalition6 against the Moi regime (NCC, Aug/Sept, 2002). In Angola it was the church that remained a continued voice of peace during the three decades of civil war between the Jose Eduardo Dos Santos led government forces against the late Jonas Savimbi military forces (AC Vol 43.no 5). Thus we believe that there is something unique about the church in these countries that they could fully take part in political mission. We may however argue that there is something special about the history of the church in these countries that opens up a window for them to take part in such political mission. Of course not all nations shares the same history and so is the church.For instance, church history in Malawi is different from that of Zimbabwe and the rest of the world. Each nation has its own church history hence their approach to social issues differs. The point of departure is that many third world and developing nations were once colonies and people fought for their freedoms of which the church was inclusive. Both the church and the freedom fighters had one enemy in the form of colonialism. In many of these countries it was difficult to put a thin line between the church and the freedom fighters because both of them were the oppressive people. It is from this background that many third world and developing countries live to depend on the voice of the church when it comes to social, political and economic liberation or oppression of any kind. Thus we do not know what could have happened to the whole of Africa where multiparty politics is done if it was not for the role of the church.
3.0 The Malawi church.
Having looked into this, we argue that Malawi’s church history remains unique in a way that the history of the nation’s democracy is also the history of the activities of the church in social political and economic mission that dates back to the days of precolonialism (Jere 2004:17). The Malawi church is believably the very backbone of the nation history because it is impossible to write any kind of Malawian history without the church. Actually the church was established in 1861 led by the UMCA (Pachai 1973:8). This was the very time when precolonialism started. This precolonialism ended in 1891 when the British instituted colonialism6a. Thus the church was established in Malawi 30 years before British colonialists came. This also means that for 30 years the church was fully grown with mission schools, hospitals and commerce in all the three regions of the country. From 1891, Malawi and the whole church entered a seven long decade6b of British colonial rule until 1964 when independence was attained.Now during colonialism the church, which had stayed for 30 years, played a tremendous role in the management of the nation and the liberation process. For instance the church during this time was fully involved in the parliamentary deliberation and helping out on issues of land and Tax (Jere 2004:34-36, Weller 1984:183, Muluzi7 1999:83).In addition the church was the nursery bed of all politics as evidence in the formation of native association7a. These associations were formed by graduates of mission schools and were representative bodies that acted as a bridge between the colonial government and Africans directly (Muluzi 1999:23, Moyo 1995:122, Ross, 1998:16). It was the very same church that also played a significant role in the fight for independence as evidenced in the confrontational approach Livingstonia Mission took is support of the freedom fighters (Moyo, 1995:123). Thus the church by and large was in support of anyone who was fighting for political and social change. During this time we may argue that the church’s approach to its social mission was holistic. Even in the formation of the MCP and its victory in 1964, the church was in solidarity for change. Infact those that voted for MCP in 1964 by and large were members of the various Christian churches, which translate, that if it was not for the church, this could not have taken place. Like wise, it was members of Christian churches that by and large voted for change in 1994 which also translates that the church played a central role in bringing about pluralistic politics in Malawi.
BY: Peter Qeko Jere. BA, BA (Th) Hons, M.Th, D.Th (Cand.-Univer- FORT HARE)
ABSTRACT.
The one Million Dollar Question in Malawi politics today is about the church involvement in politics. Many have asked, should the church involve itself in politics? Is it necessary to see the church playing any political, social role in the nation’s politics? During the 2004 general elections campaign, politicians from the ruling UDF party hated to see the church’s involvement in politics while those in opposition by and large supported the whole idea. But now, what is the truth about the whole idea? What does the bible say about this issue? At the same time, what have the renown biblical scholars written about it? Should the church involve itself in politics or not?
1.0 Introduction.
The main argument in this paper is that the history of the church in a given country determines the level of church involvement in politics. This support the idea which says that history of a given nation determines the future and its destiny. Thus this paper will be written from the view that the researcher supports the notion that it is proper for the church to be involved in any political mission in the world. We of course realise that this is a very hot debatable issue in this age of pluralistic politics mainly in Malawi and some third world countries. Some would want the church ministry to be holistic while others would want the church to limit it to the spiritual point of view. Thus this paper will shade some more light on this issue. The researcher will add both biblical and scholarly argument in a way of showing the true picture of what the church of Christ is suppose to be. The researcher been an authority in this area, feels that he is the right person to sort out this issue having done a thorough research work in the area.
2.0 Church History.
In many parts of the world today, the position of the church and its role is questionable1. Some nations like the USA have opted to follow the doctrine of separating the church from the state2 while others from the developing and third world countries recognises the fact that both the church and state need to co-exist. In this age of pluralistic politics, there is a significant amount of work the church has done in both development and political mission. In Africa, nation like South Africa, Malawi, Zambia, Mozambique, Kenya, Namibia and Ivory Coast to mention but a few have seen the position of the church in social political mission. For instance, in South Africa it was the church that led in the struggle against the apartheid regime when all political parties were banned (De Gruchy 1985:86-87). In Malawi it was the church that led in the struggle against the three decades of Dr. Banda’s3 tyrannical rule (Ross 1996, Doepp 1998:102, Nzunda & Ross 1995:7). In Zambia it was the church that was a voice for change against the Kaunda4 regime (Chakanza 1995:70). In Namibia it was the church in conjunction with the South West Africa People’s Organisation (Swapo) that led in the struggle against the apartheid regime (Mbuende 1989:27, Katjvivi 1989). In Ivory Coast it was the 1990 Catholic Bishop’s pastoral letter, which opened a floodgates of multiparty democracy against the late Felix Houpheuet-Boigy5 regime (Ayittey 1991:196). In Kenya it was the church, which led in the formation of the Rainbow Coalition6 against the Moi regime (NCC, Aug/Sept, 2002). In Angola it was the church that remained a continued voice of peace during the three decades of civil war between the Jose Eduardo Dos Santos led government forces against the late Jonas Savimbi military forces (AC Vol 43.no 5). Thus we believe that there is something unique about the church in these countries that they could fully take part in political mission. We may however argue that there is something special about the history of the church in these countries that opens up a window for them to take part in such political mission. Of course not all nations shares the same history and so is the church.For instance, church history in Malawi is different from that of Zimbabwe and the rest of the world. Each nation has its own church history hence their approach to social issues differs. The point of departure is that many third world and developing nations were once colonies and people fought for their freedoms of which the church was inclusive. Both the church and the freedom fighters had one enemy in the form of colonialism. In many of these countries it was difficult to put a thin line between the church and the freedom fighters because both of them were the oppressive people. It is from this background that many third world and developing countries live to depend on the voice of the church when it comes to social, political and economic liberation or oppression of any kind. Thus we do not know what could have happened to the whole of Africa where multiparty politics is done if it was not for the role of the church.
3.0 The Malawi church.
Having looked into this, we argue that Malawi’s church history remains unique in a way that the history of the nation’s democracy is also the history of the activities of the church in social political and economic mission that dates back to the days of precolonialism (Jere 2004:17). The Malawi church is believably the very backbone of the nation history because it is impossible to write any kind of Malawian history without the church. Actually the church was established in 1861 led by the UMCA (Pachai 1973:8). This was the very time when precolonialism started. This precolonialism ended in 1891 when the British instituted colonialism6a. Thus the church was established in Malawi 30 years before British colonialists came. This also means that for 30 years the church was fully grown with mission schools, hospitals and commerce in all the three regions of the country. From 1891, Malawi and the whole church entered a seven long decade6b of British colonial rule until 1964 when independence was attained.Now during colonialism the church, which had stayed for 30 years, played a tremendous role in the management of the nation and the liberation process. For instance the church during this time was fully involved in the parliamentary deliberation and helping out on issues of land and Tax (Jere 2004:34-36, Weller 1984:183, Muluzi7 1999:83).In addition the church was the nursery bed of all politics as evidence in the formation of native association7a. These associations were formed by graduates of mission schools and were representative bodies that acted as a bridge between the colonial government and Africans directly (Muluzi 1999:23, Moyo 1995:122, Ross, 1998:16). It was the very same church that also played a significant role in the fight for independence as evidenced in the confrontational approach Livingstonia Mission took is support of the freedom fighters (Moyo, 1995:123). Thus the church by and large was in support of anyone who was fighting for political and social change. During this time we may argue that the church’s approach to its social mission was holistic. Even in the formation of the MCP and its victory in 1964, the church was in solidarity for change. Infact those that voted for MCP in 1964 by and large were members of the various Christian churches, which translate, that if it was not for the church, this could not have taken place. Like wise, it was members of Christian churches that by and large voted for change in 1994 which also translates that the church played a central role in bringing about pluralistic politics in Malawi.
Thus in conclusion the church has been at the forefront fighting for change. Though multiparty democracy came into Malawi, this did not mean the church to be silent because it is called to uproot and destroy sinful element in a system. For instance the church has the duty to fight corruption, poverty, regionalism and nepotism to mention but a few, in a system. Despite the original history the church shares, some still wonder whether it is really good for the church to take part in social, political and economic mission in a country.
4.0 Should the church be involved in Politics
The question of whether the church should be involved in politics or not raises some serious argument in many parts of the modern world today (Jere 2004:173). In trying to sort out this issue, we have put down two8 views that will help us come up with a proper understanding and a way forward. These are the biblical and scholarly arguments as follows.
4.1 Biblical approach.
Biblically when dealing with this issue people asks, was Jesus Christ a politician? Did he do anything to show that he was in solidarity or support of any political movement of his time? Did he form any political party? Was he part of any demonstration against the Roman imperialism? Could it be wise to use Jesus’s situations in our today’s world? Biblically this Jesus Christ is the paradigm whom the church and humanity need to emulate. However the whole world is stuck and confused over the issue because of lack of true biblical knowledge concerning the true life of Jesus Christ. Many Christians tend to be terribly mistaken because they think Jesus never lived in full humanity9. What we mean is that Christians have by and large failed to understand the true meaning of incarnation. Thus if we are true to the doctrine of incarnation then we need to realise that Jesus Christ lived in full humanity while at the same time remaining God.Now if Jesus Christ lived in full humanity then we need to understand what this meant during his time and also we need to analyse the social, political and economic situations of his time. Adding to this, Rob Yule (1997) argues that many Christians and non-Christians have a false image of Jesus Christ. He says they take their cue from Jesus remarks where he said that his kingdom was not of this world (John 18:36). He says that they have wrongly assumed that Jesus was only interested in the spiritual matters and not in such worldly activities as politics or economy.
Of course some may argue looking at Matthew 10: 9-10 that Jesus mission was basically making disciples and not politics while others may also argue that Jesus refusal to join a patriotic organisation (Zealot) seem to betray the urgent political and economic need of his day. Of course during his time Israel was in social, political and economic oppression of the Roman Imperialism something that could have forced him in one way or the other to directly confront the Roman oppression or if anything he could have stayed in total solidarity with the nationalists fighter. Though he did not form any political party, Jesus was a great politician, teacher and healer. His teachings had something to do with social, political and economic problems of his days (Jere, 2004:174). Jesus read signs10 of the times during his days and knew exactly what to say and not to say. He understood the pains people went through and was part and parcel of their everyday life as evidenced in the gospel. He fed the hungry, healed the sick, cast out demons and taught brilliantly about the kingdom of God, in addition to his teaching on obedience to those in authority. The Apostle Paul (Colossian 1:6) argues that Jesus created all things, which we believe includes politics. Also as King of kings, Jesus Christ is king of the entire universe including all manners of politics.Now if we believe and support the notion that Jesus Christ was involved in the political life in Israel and if we also believe that being king of kings he also remains king over all manners of politics then the Christian church is part and parcel of the body of Jesus himself, need to fully involve itself in the daily affairs of the people even if it means politics. The Apostle Peter (1:29) and Titus (3:1) talks of the Christians and the church’s role in nation building. They say that the church is a living organism and in reality it is a nation within nations and our spiritual citizenship does not decrease our responsibility towards earthly rulers. They point out that Christians and the church are a chosen and a holy nation who are God’s special people. Now the church and Christian although a chosen people of God are still present on this planet and do not live somewhere else. Since chosen people of God are still present on earth, they need to be responsible even when it comes to obeying the authorities. Thus Christians must take seriously tangible human issues that face all humanity, which includes poverty, politics, corruption, regionalism, exploitation and many forms of injustices. Therefore Christians must not separate themselves from politics something, which the Malawi church by and large has embraced. We do not mean to say that the church should be a political party (though others may want it to be so) but that its members should be able to fully participate in politics (though some may not agree to this). To add on this, we need to understand that all what God created from the beginning was declared good according to the Genesis account (1:31), which we believe includes all manners of politics.
4.2 Scholarly approach.
In addition we have the scholarly approach to this issue. This is about what various scholars have said and commented on the issue. To begin with Gordon Spykman (1995:596-597) argues for the idea that it is proper for the church to take part in politics11. He says that politics is part of the cultural mandate that God has laid on humanity by virtue of creation. He says that we are called to live a life of faith in the midst of this world and not in some isolated or in the sky but at the crossroad of civilization. He quotes Abraham Kyper who once declared that there is not a single square inch of the entire universe of which Christ does not say “ This is mine” and that all life is submitted to God’s rule which includes politics. Speaking at a hero’s day in Uganda, the Catholic Bishop of Mukono Diocese, Paul Luzinda (2003), said that church leaders are part of the political organisation and there should be no limit to their contribution to political discussion. He said that we cannot exclude church from politics and that church leaders are obliged to comment when society goes wrong.Bennie Walt (1994:467) who has written a lot on this issue argues that politics is God’s business and ultimately all of us are accountable to Him in the conduct of political life. Politics as a way of life is administered in the polis (community) and these are the people who are in the image of God, which brings God Himself into the picture. Now if politics is about the administration of people’s lives in the polis and since these people are in the image of God then it would be unreasonable to physically isolate the church when it comes to administering the people who are no only members of the polis but also members of the church. The church has to be involved because in the first place Jesus Christ did the same and any problem affecting the people (including politics) automatically affect the church12 (Jere 2004:176).In the same line of thought, John Stott (1984:13) argues that individual Christians need to be politically active and be aware of the contemporary issues affecting their societies which we believe includes politics, corruption and poverty to mention but a few. Now if we agree with the notion that Christians need to fully take part in politics then we should also realise that this action on its own will make the church to be involved in politics because these very Christians are influential members of the church. Actually we believe and share the notion that the church has to take part in politics because it has a God given mandate to criticize, guide, build and destroy that which is not done according to God’s will. The point of departure here is that problems caused by poor political administration in a country affect the church because the same people who are citizen of a country are at the same time members of the church.
4.3 The Way Forward.
Having looked into this issue, we have the following remarks as a way forward. Firstly is that since the Malawi church’s political mission does not contradict the biblical values as far as we are concern, people should bear in mind that what the church is doing is good. We all know and are witness of the Church’s political mission in the country and the best thing we could do is to give it our support. The nation and society cannot be meaningful without the church. It was the same church we have now which set the political fire during the fight for multiparty democracy in 1993-94. It was the church again which played a key role in the fight for our independence. We thus need to acknowledge as Malawians that no matter what, we need the church in the way we conduct our politics. No one will succeed in politics without the church because we need the church all the way through and in all manners of development.Secondly, Malawians need to know that the church of Jesus Christ is a solid Rock that will never be shaken or threatened by humanity under whatever circumstances. The church will remain strong because no weapon used against it shall succeed. It will not help anything speaking against the church or its leaders because the church does not speak on its own but it speaks the prophetic message from God after looking at the signs of the times. The church looks at writing on the wall and signs of the time before speaking the will of God to His people. The signs of the time speak a lot of what God wants of His people.
Thirdly, the church need to forgive all those who have spoken ill against it on this issue of its involvement in politics because it is a clear fact that they do this out of spiritual and intellectual poverty. It is not the people’s fought that they do not know the history of the church in the country. We thus need to blame the education system that we have because it does not recognise elements of Church history something which has led to this high rate of intellectual poverty on this matter. May be its about time that the church needs to take up its position in influencing education in the country. The church needs to retain its lost glory if this misunderstanding amongst the people is to end. The church needs to teach, preach, write and publish books about its involvement in our societies. It should be an action church as it used to being. Finally, we citizens of this land should realise that there is only one land that God has given us and this is Malawi. We may be of different tribal, ethnic or religious background but all sharing this beautiful land of Malawi. We cannot afford to live in hatred, bitterness and conflict because we all share one common history, that of the church. The Church created the foundations of this nation hence we need to live in co-existence with those from different background. The church needs to continue its partnership with the state just as the state need to do likewise. The point of departure is that the State cannot survive without the church because by and large the church provides human resource for the daily functioning of the State in one way or the other. Thus both the Church and State need to work together for the betterment of all Malawians.
5.0 Conclusion.
In this paper we have looked into brief history of what the Malawi church has done in bringing about democracy. We have looked into both biblical and scholarly arguments in the process of showing that it is proper for the church to be involved in politics. Having looked into this, we want to emphasis the notion that as far as the history of Malawi is concern, it could be a terrible mistake to sideline the church when it comes to issues of politics. This church has the mandate from God to carry out any form of business in Malawi be it politic, economy, education or social. This church has already done a lot in the areas of education, health. This church has always been holistic in its mission covering the need of humanity and it could be wrong to exclude it from politics. Just as the church is involved in the areas education and health, the same church need to do likewise when it comes to issue of politics after all the same people who are citizens of the country are also members of the church. Also the church gets affected when political and economic situation is bad hence it has to get involved in this issue if the church itself has to be a true church.
6.0 Bibliography.
African Confidential vol. 43. No 5
Ayittey, G. 1992. African Betrayed. NY: St Martin
Chakanza, J. 1995. Pro-democracy movements in Malawi: Catholic Church contribution in Ken Ross & Nzunda (eds) Church, Law and political Transition in Malawi, 1992/94, Kachere Book 1. Blantyre: Claim (59-74).
Doepp, P. 1998. The Kingdom beyond zasintha: church and politics in Malawi post authoritarian era in Ken Ross & Kings Phiri (eds), Democratisation in Malawi: Stocktaking. Kachere Book 4. Blantyre: Claim (102-127).
De Gruchy, J. 1994. Christianity and Democracy. Cape town: David Phillip.
Jere, P.M.Q, 2004. Church and Democracy in Malawi: A Theological Reflection on the ministry of the church in social, political and economic decay within a democratic state. M.Th Dissertation. University of Fort Hare, Alice, South Africa
Katjviv, P. 1989. The role of the church in the struggle for independence in Peter Kajviv & Kaire Mbuende (eds) Church and Liberation in Namibia, London: Pluto
Mbuende, K. 1989. Church and Class struggle in Namibia in Peter Kajviv & Kaire Mbuende (eds) Church and Liberation in Namibia, London: Pluto
Weller, J. et al.1984. Mainstream Christianity to 1980, Malawi, Zambia, Zimbabwe. Gwelo: Mambo
Moyo, F. 1995. Church and politics: The case of Livingstonia Synod in Ken Ross & Matembo Nzunda (eds), Church, Law and Political transition in Malawi 1992/94. Gwelo: Mambo.
Muluzi, B. 1999. Democracy with a price: The history of Malawi since 1900. London: Jhango, Heinemann
-National Christian Council of Kenya, Aug/Sept, 2002
Pachai, B. 1973. Malawi: The history of the nation, London: Longman
Ross, K. (ed) 1996. Political Theology of Power for the new Malawi, Kachere Monograph No.3. Blantyre: Claim
Schofelleer, M. 2000. In search for the truth: confrontational between the church and state in Malawi 1960-1994, Kachere Book 8. Blantyre: Claim.
Spykman, G. 1995. Beyond words to action: Organising politics in Ruth Swenapal & Bennie Walt (eds), confessing Christ in doing politics. Essays on Christian political thought and action. Potchefstroom: Institute of Reformation Studies.
Stott, J. 1984. Issues facing Christian today. London: Marshall Pickering.
Walt, B. 1994. The liberating message: a Christian worldview, Potchesfstroom: Institute of Reformation Studies.
Yule, R. 1997. Jesus and Politics. Palmerston: St Albans Presbyterian Church.
1 This paper rises from the Master of Theology Dissertation, Chapter 5, University of Fort Hare-2004 on the subject of Church and Democracy. We however need to know that many times the incumbent regimes do not like to see the church being prophetic enough hence they tend to categorically mistake it as part of opposition.
2 The researcher does not agree with this doctrine because this is a part of the Western Theological ideology and that it has no convincing biblical backing.
3 Dr. Kamuzu Banda was the father and founder of Malawi nation. He rule Malawi for 30 years and died in 1997.
4 Dr. Kenneth Kaunda was the father and founder of the nation of Zambian. He ruled Zambia for almost three decades and was replace by Dr. Fredrick Chiluba of the MMD party. However, Chiluba was replaced by Levi Mwanawasa who is the Zambian current (2004) State President.
5 Felix Houpheuet- Boigy was the first President of Ivory Coast.
6 The Rainbow Coalition led by President Mwai Kibaki is currently (2003) in government after defeating the Moi regime.
6a Colonialism was the idea, which was practically adopted by the western nations in the process of taking away African land and turning them into their own occupied territories.
6b This was from 1891 to 1964 British rule over Malawi. In total this shows that Britain ruled Malawi for over 73 years. In another way round, we may argue that Malawians have stayed for many years (73 years) under British occupation that the number of years spends on Self rule (38 years).
7 Dr. Muluzi is currently (2004) the former President of the republic of Malawi. He is also the National Chairman of the ruling United Democratic Front.
7a These were nation wide political bodies formed to represent majority views of Malawians in the fight for independence and total freedom.
8 These two arguments will show us the biblical and scholarly perspectives of the issue.
9 We at this moment in time need to realise that Jesus’ ministry to humanity was holistic. We need to refrain from baseless arguments from those whose mission is to confuse Theology who many times argue that Jesus ministry covered the spiritual aspects only. It is a fact that Jesus ministry covered the spiritual and physical aspects of humanity because he was doing this ministry on earth and not in the sky.
10 We may argue here that many times Church leaders today fail to read the signs of their times. In the Old Testament prophets could look into the signs of their time before they spoke the oracle of God.
11 This is the same notion the Malawi Church supports. The church believes that the true church is the one, which involve itself in rescuing the perishing and caring for the dying socially, politically and economically. The true church will stand up in opposition when there is rampant corruption, nepotism and many forms of injustices.
12 Since we are in this world, any mistaken done in the field of politic or economy tend to affect everybody including Christians and the church. We are part and parcel of the global village hence the Church which is operational on Earth need to stand up when evils are been committed by those in authority. We thus believe that the Church, which does not stand up in such times, is not a true church at all.
4.0 Should the church be involved in Politics
The question of whether the church should be involved in politics or not raises some serious argument in many parts of the modern world today (Jere 2004:173). In trying to sort out this issue, we have put down two8 views that will help us come up with a proper understanding and a way forward. These are the biblical and scholarly arguments as follows.
4.1 Biblical approach.
Biblically when dealing with this issue people asks, was Jesus Christ a politician? Did he do anything to show that he was in solidarity or support of any political movement of his time? Did he form any political party? Was he part of any demonstration against the Roman imperialism? Could it be wise to use Jesus’s situations in our today’s world? Biblically this Jesus Christ is the paradigm whom the church and humanity need to emulate. However the whole world is stuck and confused over the issue because of lack of true biblical knowledge concerning the true life of Jesus Christ. Many Christians tend to be terribly mistaken because they think Jesus never lived in full humanity9. What we mean is that Christians have by and large failed to understand the true meaning of incarnation. Thus if we are true to the doctrine of incarnation then we need to realise that Jesus Christ lived in full humanity while at the same time remaining God.Now if Jesus Christ lived in full humanity then we need to understand what this meant during his time and also we need to analyse the social, political and economic situations of his time. Adding to this, Rob Yule (1997) argues that many Christians and non-Christians have a false image of Jesus Christ. He says they take their cue from Jesus remarks where he said that his kingdom was not of this world (John 18:36). He says that they have wrongly assumed that Jesus was only interested in the spiritual matters and not in such worldly activities as politics or economy.
Of course some may argue looking at Matthew 10: 9-10 that Jesus mission was basically making disciples and not politics while others may also argue that Jesus refusal to join a patriotic organisation (Zealot) seem to betray the urgent political and economic need of his day. Of course during his time Israel was in social, political and economic oppression of the Roman Imperialism something that could have forced him in one way or the other to directly confront the Roman oppression or if anything he could have stayed in total solidarity with the nationalists fighter. Though he did not form any political party, Jesus was a great politician, teacher and healer. His teachings had something to do with social, political and economic problems of his days (Jere, 2004:174). Jesus read signs10 of the times during his days and knew exactly what to say and not to say. He understood the pains people went through and was part and parcel of their everyday life as evidenced in the gospel. He fed the hungry, healed the sick, cast out demons and taught brilliantly about the kingdom of God, in addition to his teaching on obedience to those in authority. The Apostle Paul (Colossian 1:6) argues that Jesus created all things, which we believe includes politics. Also as King of kings, Jesus Christ is king of the entire universe including all manners of politics.Now if we believe and support the notion that Jesus Christ was involved in the political life in Israel and if we also believe that being king of kings he also remains king over all manners of politics then the Christian church is part and parcel of the body of Jesus himself, need to fully involve itself in the daily affairs of the people even if it means politics. The Apostle Peter (1:29) and Titus (3:1) talks of the Christians and the church’s role in nation building. They say that the church is a living organism and in reality it is a nation within nations and our spiritual citizenship does not decrease our responsibility towards earthly rulers. They point out that Christians and the church are a chosen and a holy nation who are God’s special people. Now the church and Christian although a chosen people of God are still present on this planet and do not live somewhere else. Since chosen people of God are still present on earth, they need to be responsible even when it comes to obeying the authorities. Thus Christians must take seriously tangible human issues that face all humanity, which includes poverty, politics, corruption, regionalism, exploitation and many forms of injustices. Therefore Christians must not separate themselves from politics something, which the Malawi church by and large has embraced. We do not mean to say that the church should be a political party (though others may want it to be so) but that its members should be able to fully participate in politics (though some may not agree to this). To add on this, we need to understand that all what God created from the beginning was declared good according to the Genesis account (1:31), which we believe includes all manners of politics.
4.2 Scholarly approach.
In addition we have the scholarly approach to this issue. This is about what various scholars have said and commented on the issue. To begin with Gordon Spykman (1995:596-597) argues for the idea that it is proper for the church to take part in politics11. He says that politics is part of the cultural mandate that God has laid on humanity by virtue of creation. He says that we are called to live a life of faith in the midst of this world and not in some isolated or in the sky but at the crossroad of civilization. He quotes Abraham Kyper who once declared that there is not a single square inch of the entire universe of which Christ does not say “ This is mine” and that all life is submitted to God’s rule which includes politics. Speaking at a hero’s day in Uganda, the Catholic Bishop of Mukono Diocese, Paul Luzinda (2003), said that church leaders are part of the political organisation and there should be no limit to their contribution to political discussion. He said that we cannot exclude church from politics and that church leaders are obliged to comment when society goes wrong.Bennie Walt (1994:467) who has written a lot on this issue argues that politics is God’s business and ultimately all of us are accountable to Him in the conduct of political life. Politics as a way of life is administered in the polis (community) and these are the people who are in the image of God, which brings God Himself into the picture. Now if politics is about the administration of people’s lives in the polis and since these people are in the image of God then it would be unreasonable to physically isolate the church when it comes to administering the people who are no only members of the polis but also members of the church. The church has to be involved because in the first place Jesus Christ did the same and any problem affecting the people (including politics) automatically affect the church12 (Jere 2004:176).In the same line of thought, John Stott (1984:13) argues that individual Christians need to be politically active and be aware of the contemporary issues affecting their societies which we believe includes politics, corruption and poverty to mention but a few. Now if we agree with the notion that Christians need to fully take part in politics then we should also realise that this action on its own will make the church to be involved in politics because these very Christians are influential members of the church. Actually we believe and share the notion that the church has to take part in politics because it has a God given mandate to criticize, guide, build and destroy that which is not done according to God’s will. The point of departure here is that problems caused by poor political administration in a country affect the church because the same people who are citizen of a country are at the same time members of the church.
4.3 The Way Forward.
Having looked into this issue, we have the following remarks as a way forward. Firstly is that since the Malawi church’s political mission does not contradict the biblical values as far as we are concern, people should bear in mind that what the church is doing is good. We all know and are witness of the Church’s political mission in the country and the best thing we could do is to give it our support. The nation and society cannot be meaningful without the church. It was the same church we have now which set the political fire during the fight for multiparty democracy in 1993-94. It was the church again which played a key role in the fight for our independence. We thus need to acknowledge as Malawians that no matter what, we need the church in the way we conduct our politics. No one will succeed in politics without the church because we need the church all the way through and in all manners of development.Secondly, Malawians need to know that the church of Jesus Christ is a solid Rock that will never be shaken or threatened by humanity under whatever circumstances. The church will remain strong because no weapon used against it shall succeed. It will not help anything speaking against the church or its leaders because the church does not speak on its own but it speaks the prophetic message from God after looking at the signs of the times. The church looks at writing on the wall and signs of the time before speaking the will of God to His people. The signs of the time speak a lot of what God wants of His people.
Thirdly, the church need to forgive all those who have spoken ill against it on this issue of its involvement in politics because it is a clear fact that they do this out of spiritual and intellectual poverty. It is not the people’s fought that they do not know the history of the church in the country. We thus need to blame the education system that we have because it does not recognise elements of Church history something which has led to this high rate of intellectual poverty on this matter. May be its about time that the church needs to take up its position in influencing education in the country. The church needs to retain its lost glory if this misunderstanding amongst the people is to end. The church needs to teach, preach, write and publish books about its involvement in our societies. It should be an action church as it used to being. Finally, we citizens of this land should realise that there is only one land that God has given us and this is Malawi. We may be of different tribal, ethnic or religious background but all sharing this beautiful land of Malawi. We cannot afford to live in hatred, bitterness and conflict because we all share one common history, that of the church. The Church created the foundations of this nation hence we need to live in co-existence with those from different background. The church needs to continue its partnership with the state just as the state need to do likewise. The point of departure is that the State cannot survive without the church because by and large the church provides human resource for the daily functioning of the State in one way or the other. Thus both the Church and State need to work together for the betterment of all Malawians.
5.0 Conclusion.
In this paper we have looked into brief history of what the Malawi church has done in bringing about democracy. We have looked into both biblical and scholarly arguments in the process of showing that it is proper for the church to be involved in politics. Having looked into this, we want to emphasis the notion that as far as the history of Malawi is concern, it could be a terrible mistake to sideline the church when it comes to issues of politics. This church has the mandate from God to carry out any form of business in Malawi be it politic, economy, education or social. This church has already done a lot in the areas of education, health. This church has always been holistic in its mission covering the need of humanity and it could be wrong to exclude it from politics. Just as the church is involved in the areas education and health, the same church need to do likewise when it comes to issue of politics after all the same people who are citizens of the country are also members of the church. Also the church gets affected when political and economic situation is bad hence it has to get involved in this issue if the church itself has to be a true church.
6.0 Bibliography.
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Ayittey, G. 1992. African Betrayed. NY: St Martin
Chakanza, J. 1995. Pro-democracy movements in Malawi: Catholic Church contribution in Ken Ross & Nzunda (eds) Church, Law and political Transition in Malawi, 1992/94, Kachere Book 1. Blantyre: Claim (59-74).
Doepp, P. 1998. The Kingdom beyond zasintha: church and politics in Malawi post authoritarian era in Ken Ross & Kings Phiri (eds), Democratisation in Malawi: Stocktaking. Kachere Book 4. Blantyre: Claim (102-127).
De Gruchy, J. 1994. Christianity and Democracy. Cape town: David Phillip.
Jere, P.M.Q, 2004. Church and Democracy in Malawi: A Theological Reflection on the ministry of the church in social, political and economic decay within a democratic state. M.Th Dissertation. University of Fort Hare, Alice, South Africa
Katjviv, P. 1989. The role of the church in the struggle for independence in Peter Kajviv & Kaire Mbuende (eds) Church and Liberation in Namibia, London: Pluto
Mbuende, K. 1989. Church and Class struggle in Namibia in Peter Kajviv & Kaire Mbuende (eds) Church and Liberation in Namibia, London: Pluto
Weller, J. et al.1984. Mainstream Christianity to 1980, Malawi, Zambia, Zimbabwe. Gwelo: Mambo
Moyo, F. 1995. Church and politics: The case of Livingstonia Synod in Ken Ross & Matembo Nzunda (eds), Church, Law and Political transition in Malawi 1992/94. Gwelo: Mambo.
Muluzi, B. 1999. Democracy with a price: The history of Malawi since 1900. London: Jhango, Heinemann
-National Christian Council of Kenya, Aug/Sept, 2002
Pachai, B. 1973. Malawi: The history of the nation, London: Longman
Ross, K. (ed) 1996. Political Theology of Power for the new Malawi, Kachere Monograph No.3. Blantyre: Claim
Schofelleer, M. 2000. In search for the truth: confrontational between the church and state in Malawi 1960-1994, Kachere Book 8. Blantyre: Claim.
Spykman, G. 1995. Beyond words to action: Organising politics in Ruth Swenapal & Bennie Walt (eds), confessing Christ in doing politics. Essays on Christian political thought and action. Potchefstroom: Institute of Reformation Studies.
Stott, J. 1984. Issues facing Christian today. London: Marshall Pickering.
Walt, B. 1994. The liberating message: a Christian worldview, Potchesfstroom: Institute of Reformation Studies.
Yule, R. 1997. Jesus and Politics. Palmerston: St Albans Presbyterian Church.
1 This paper rises from the Master of Theology Dissertation, Chapter 5, University of Fort Hare-2004 on the subject of Church and Democracy. We however need to know that many times the incumbent regimes do not like to see the church being prophetic enough hence they tend to categorically mistake it as part of opposition.
2 The researcher does not agree with this doctrine because this is a part of the Western Theological ideology and that it has no convincing biblical backing.
3 Dr. Kamuzu Banda was the father and founder of Malawi nation. He rule Malawi for 30 years and died in 1997.
4 Dr. Kenneth Kaunda was the father and founder of the nation of Zambian. He ruled Zambia for almost three decades and was replace by Dr. Fredrick Chiluba of the MMD party. However, Chiluba was replaced by Levi Mwanawasa who is the Zambian current (2004) State President.
5 Felix Houpheuet- Boigy was the first President of Ivory Coast.
6 The Rainbow Coalition led by President Mwai Kibaki is currently (2003) in government after defeating the Moi regime.
6a Colonialism was the idea, which was practically adopted by the western nations in the process of taking away African land and turning them into their own occupied territories.
6b This was from 1891 to 1964 British rule over Malawi. In total this shows that Britain ruled Malawi for over 73 years. In another way round, we may argue that Malawians have stayed for many years (73 years) under British occupation that the number of years spends on Self rule (38 years).
7 Dr. Muluzi is currently (2004) the former President of the republic of Malawi. He is also the National Chairman of the ruling United Democratic Front.
7a These were nation wide political bodies formed to represent majority views of Malawians in the fight for independence and total freedom.
8 These two arguments will show us the biblical and scholarly perspectives of the issue.
9 We at this moment in time need to realise that Jesus’ ministry to humanity was holistic. We need to refrain from baseless arguments from those whose mission is to confuse Theology who many times argue that Jesus ministry covered the spiritual aspects only. It is a fact that Jesus ministry covered the spiritual and physical aspects of humanity because he was doing this ministry on earth and not in the sky.
10 We may argue here that many times Church leaders today fail to read the signs of their times. In the Old Testament prophets could look into the signs of their time before they spoke the oracle of God.
11 This is the same notion the Malawi Church supports. The church believes that the true church is the one, which involve itself in rescuing the perishing and caring for the dying socially, politically and economically. The true church will stand up in opposition when there is rampant corruption, nepotism and many forms of injustices.
12 Since we are in this world, any mistaken done in the field of politic or economy tend to affect everybody including Christians and the church. We are part and parcel of the global village hence the Church which is operational on Earth need to stand up when evils are been committed by those in authority. We thus believe that the Church, which does not stand up in such times, is not a true church at all.
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