In Defense of Rev. Dr. Lazarus McCarthy Chakwera’s Candidature for Presidency

By Michael Mkandawire (Communicologist and Practical Theologian)

There is a mixed reaction from a cross section of people towards the idea of Rev. Dr. Lazarus Chakwera to compete in the forthcoming 2014 Tripartite General Elections in Malawi. The discomfort is not coming in because he is anticipating standing for the opposition Malawi Congress Party (MCP), but rather because he is a pastor. There is growing tension, not only in the MCP, but also in other political parties and the public in general. But should a person’s being a clergyman restrict them from participating in frontline politics? Do the country’s laws allow him to stand as president? Is it a new phenomenon in Malawian, African, or world history? Is Malawi ready to be led by a clergyman? Does he have the requisite qualities and all what Malawians currently need in a leader on offer? It is apparent that a good number of Malawians across the country would love to hear more, as regards these questions.

To any biblical scholar and those that follow the dynamics of leadership this is no new phenomenon. Biblical history feeds us with so many people that were God fearing and led their nations. This should not come as a surprise to Malawians but a fulfillment of what already was being practiced in the ancient history. Suffice to say that every true leadership comes from God. If this is true then what can fail the same God to make “a man upon His heart” to lead the nation. There is no scripture or a clause in our (Malawi) constitution that bars one from standing for the presidency because of his religious acumen. Actually the religious accolades in the life of Dr. Lazarus Chakwera provide a good basis to offer the transformative leadership that Malawi needs in this day and age.

The people (especially Christians) that are not ‘comfortable’ with his stance are hypocritical in a sense. It is said in the Bible that righteousness exalts a nation. Having a righteous man at the helm of leadership for this country is biblical. Time has come for us to actuate our prayer. Malawians should open their eyes and read the times. Actually serving a nation in that capacity is also a ministry. In this scenario what matters is the context of ministry. Most practical theologians will not develop a ‘headache’ over this.

For a long time, immemorial, Malawi has been a religious country and religion has been so significant in the initiation of change. The clergy have played a very indispensable role in the country’s politics. The first notable martyr to fight against colonial rule, John Chilembwe, was an ordained priest. He fought till the last drop of his blood and brought about renewed action as regards the fight against colonial rule. Again in 1994, the passage to democracy was rekindled with a Pastoral Letter, written by Catholic Bishops during the year’s Easter period. It was called the ‘Lentern’ and it led to several events which later brought about the dawn of the new era of democracy. In this regard, we can see how the church, led by the clergy has brought about change in Malawi. These are facts that cannot be protested.

In other countries too, both ordained clergy and evangelists or theologians have participated in ‘Front-line Politics’. Jean-Bertrand Aristide, former President of Haiti is a former Catholic priest, Canaan Banana, a Methodist minister once served as president of Zimbabwe. Thomas François Burgers(a pastor), was President of the Republic of South Africa from  1871 to 1877, Walter Lini, Founding Prime Minister of the Republic of Vanuatu (an island nation located in the South Pacific Ocean),was an Anglican priest. He was succeeded by John Bani (as President and head of state) from 25 March 1999, until 24 March 2004 and was also an Anglican priest, the list is endless...

Apart from the above, some clergymen have also taken the role of civil rights activists. The most notable ones include Jesse Jackson (the first Blackman to make a serious bid for the US Presidency) and Martin Luther King, were both Baptist ministers. Desmond Tutu, Former Anglican Archbishop of Cape Town, South Africa, a civil rights campaigner and Allan Boesak, Priest of the Dutch Reformed Church, contributed to the abolishing of apartheid and subsequent attainment of independence for that country.

From the above account, it is therefore likely that Chakwera may bring about the much needed transformational change. If clergymen have brought about positive change before, then why not today? In regard to the high public respect for the clergy, which Malawi as a nation do hold, citizens should therefore create room for people to advocate the need for the chosen few of the Lord to assist in finding answers to the social and economic problems confronting the nation and humanity in general. It is high time Malawians changed the misconception of ‘politics’ from being ‘ndale’ to a unifying element that is crucial for the socio-economic development of the country and not just fulfillment of selfish interests of a few individuals or political parties.

It is evident that this country has a leadership ‘challenge’ and that people are urgently in search of a staid leadership to drive this country to the safe waters. We cannot agree more with those that say this country is seeking credible and vibrant leadership that can ‘evacuate’ Malawi from the social economic challenges it is facing. Of course, I am not underrating the previous regimes or the current political leadership, but Malawians have not benefited enough from their leadership.

Lazarus Chakwera brings with him a different flavor of leadership from what we have already experienced in this country. He is eloquent, an ethical and well disciplined person while at the same time remaining humble and amenable. His mediation and conflict resolution skills are a great assert to Malawi and the world at large. Tracking the entire democratic period in Malawi, some ‘men of God’ were known to have been bought by various political parties to support their petty issues but Chakwera remained non partisan. This is a mere trait of a true statesman.

A simple analysis from what he has been able to achieve in the faith community tells a lot in what he is capable of doing to turn around the fortunes of this land. It has also to be noted that he cannot transform this country alone. Experience has taught us that the few righteous people that ventured into main stream (if there is one) politics were swallowed with the ‘system.’ Therefore, there is a need of people of character that should surround him in pursuit of taking this country to the ‘territories’ it has never been.

Dr. Laz, as he is popularly known from his admirers, fits well into the equation of transforming Malawi. Here is a man that is capable of influencing the policies in tackling the unemployment levels (it’s sad that some ‘posts’ within the various government ministries and departments are vacant yet we have many equally trained young Malawians languishing without jobs). Being highly educated, he knows the need of raising the standards of our education that is going down each passing moment.  He will surely dream and implement practical programs to counteract the rising poverty levels among the citizenry.  His pastoral and theological experiences give him an urge in tackling corruption that has taken root since the UDF government. His practical experience serving as a Commissioner (one of the founding members for six years) at National AIDS Commission makes him well aware to deal with the soaring disease burden due to HIV/Aids. His life testifies that he has jealously guarded and upheld good governance. This man has the youth at heart.

Among other parastatal entities, Chakwera has served as Board Chairman in the Petroleum Control Commission (PCC), chairman of the Board in the Malawi National Council of Sports and Board of trustees member for Media Council of Malawi. He is chairman of the Evangelical Association of Malawi (a grouping of evangelicals and Pentecostals), president for Africa Assemblies of God Alliance (AAGA), president Southern Africa Assemblies of God Alliance (SAAGA) and General Secretary for the World Assemblies of God Fellowship (WAGF), executive member for World Assemblies of God Relief Agency (WAGRA) and World Missions Commission of the Pentecostal World Fellowship. He is also the founding president for Eleventh Hour Institute (EHI). Chakwera is also a member of the Empowered21 Global Council. This is a revered group of International Christian leaders.

Rev. Dr. Lazarus Chakwera has been at the helm of the Malawi Assemblies of God since1989. He has been on this position after being democratically elected in a vote for seven consecutive times. This tells you how he has won the trust of the Malawi Assemblies of God Assembly which is the major Pentecostal church in Malawi.

In the academic circle, he is a renowned author, mentor and administrator. He is chairman of the Board for Pan African Theological Seminary (an Assembly of God institution that offers Post Graduate Studies in Africa), Chairman of All Nations Theological Seminary (ANTS), and has served as a board member for Global University (Springfield, Missouri in USA) from 1999 to 2005. He is also the Chairman for the Association for Pentecostal Theological Education in Africa (APTEA) since 2011 and a member for Public Universities Working Committee of Malawi.

It is a disgrace for some to start championing a cheap propaganda in attacking his Chakwera’s accent. An accent has nothing at all to do with his capabilities to run this great nation. After all, his Chichewa accent is down to earth. In essence, it is quite irrational for a well educated and matured person to rate a presidential candidate based on their accent. That which makes one deliver is not an accent but the will power and the grace of God upon somebody’s life to perform. Dr. Chakwera has proved to the world that he is a credible leader. Malawi is not in need of the same old recycled politicians, we need a people full of God’s character to liberate us from the immense social-economic woes. Come 2014, if Chakwera makes it at the MCP Convention, this party will be a force to reckon with.

Chakwera born on April 5, 1955 holds a Bachelor of Arts degree from Chancellor College of the University of Malawi, a Bachelor of Theology (Hons) from University of the North in Sovenga, South Africa, a Masters of Theology degree from University of South Africa in Pretoria, South Africa and a Doctor of Ministry from Trinity International University in Deerfield in USA.

Major Components of an Effective National Church Missions Program

Introduction

This article describes the major components of an effective national church missions program. It will also present the need for United Apostolic Pentecostal church to establish the missions entity. The paper will further evaluate areas of policy in Malawi Assemblies of God in relation to missions work. Lastly, the author shall present his views about the best methods for effective communication between missionaries and those who support their work with finances and prayer.

Major Components of an Effective National Church Missions Program

It is the desire of God that the church should reach out to the lost world. This calls for national churches to begin having missional departments within their systems to champion the good cause of missions. The other way round is doing it by partnership and networking. Every church has the capacity and enablement to participate in missions. According to John V. York (2001), “a Spirit-filled church can do anything that God mandates [it]” (22).

One of the major components of an effective national church missions program is to clearly define their mandate as God’s missionary people. The mandate needs to have a direction for it to produce the positive impact. Exclusive of these, resources are wasted, problems of ministers continue and it becomes a challenge to administer the program.

Planning and good organization is crucial in having an effective missions program. Planning helps you to utilize the advantages that you are able to experience on the intentional field selected. Denis Lane (1990) notes that “where so much Christian work goes on, we need to research what others are doing and where the gaps are before deciding what God wants us to do” (7). This helps the church to avoid duplication of work so that our energies and resources should be directed to an area where there is a need. In relation to organization, it helps minimize or counteract the opposite forces.

An effective national church missions program needs to have policies in place. These policies range from doctrinal, financial, relationship, leadership, decision making and personnel. The policies like those above help to clarify how we plan to realize our goals.  Without the policy there is no direction and people within the organization are restless.

United Apostolic Faith Church and Missions (UAFC)

UAFC is one of the Pentecostal churches that are not vibrant in Malawi its quest to reach out the lost. Locally, the church has no proper missions sending structures. According to Pastor Wyson Mtambo, local congregations are not yet empowered to begin multiplying themselves. Most of the crucial decisions about missions activities are done in South Africa where the headquarters is based. They do have a department called “Africa for Christ” which is responsible for training and evangelism. However for so many years the evangelism aspect has been dormant. Locals have no voice when it comes to mission programming. The headquarters refuse to allow them form mission committees to carry out various missions activities. However, I look at it having all the capabilities to do missions.

UAFC headquarters in South Africa should allow the Malawi branch to come up with a committee or board that should be entrusted with the responsibility of coordinating the missions activities. There is a need to deliberately come up with awareness programs on missions. This should target the church leadership. Once the leaders are trained it will be easy to replicate this to the larger membership. It is a privilege to the church that there is already a vast and variety of training materials for missions. The leadership should adopt some of these materials to suit their needs. Members from UAFC should be exposed to other churches that are already participating in missions. Partnership and networking is crucial at this stage.

For the sustainability of the missions program, training should be an on-going process at all levels. According to Enson Mbilikile Lwesya (ANTS Class discussion 2010), “every missions agency that has overlooked training has cut short its development.” Enhance also infrastructure development. This has to do with physical structure, systems and policies. Establishment of the support systems is essential in establishing a missions entity. Among others, by doing this, the church will be having means to raise funds, material and personnel for the same cause. Lastly, they need to be focused. Identifying a target group that they will spend their resources on is of importance in having an effective missions program. As they evaluate their work, experience and perfection will be needed where they will be flopping.

Malawi Assemblies of God Missions Program into Perspective

The Malawi Assemblies of God has policies that act as a base of doing missions. Each local church has a duty to reach out to the surrounding areas. Many pastors within the organization are aware of the importance of reaching out the lost. The organization’s undergraduate theological training has factored in a number of missions courses. For a deliberate practical aspect, the students give towards missions and go to evangelise and plant churches.

Each first Sunday of the month has been declared as a missions Sunday in MAG assemblies. On this day it is envisaged that all songs, preaching and various activities should be missional orientated. At the moment each local congregation has been challenged to plant a church in one year and also support a bible school student. In a small scale the organization has managed to send missionaries under E3.

Suggested Areas of Improvement

Though MAG is doing missions, still there are some gray areas that need improvements. As already noted, the missions Sunday should be given all the attention it deserves. It is sad that in a lot of churches this missions Sunday has been replaced by what is christened “Big or Paper Sunday.” The “Paper Sunday” is normally used as fundraising tool (drive) for other church projects. There would have been no problem if the funds raised on this Sunday were for missions activities. It would be better if a mission Sunday is shifted to the next Sunday of the month. In doing so, we will still be having an opportunity to emphasize missions in our local congregation. Without doing this we are prone to raising a generation of members that do not see the need of supporting or participating in missions activities either by giving, prayer or going.

MAG should consider enhancing the training they offer in missions. Introducing a school of missions at the undergraduate level is a crucial component in raising missionaries. The individual going through this process will be helped have a thorough preparation to be a missionary in the field. It has to be noted that “the way we relate to trainees and the ways those relationships are institutionalized in our training programmes will directly impact trainees’ understanding and exercise of leadership in ministry” (Robert W. Ferris, 1995, 9). In this case advancing the leadership that priotizes missions activities.

Enhancing awareness and sensitization is one of the pillars to inculcate a missional mind in the church. Through awareness, people will embrace the need to reach out to the lost world. This can be done through the church visits by the division of Missions and Evangelism in various local churches. The committee will be able to present their success stories, challenges and needs.

Other means of raising funds for missions should be developed. These creative ways will help boost the financial muscle for missions department. More money for missions at national level should translate in sending missionaries under E3category. By sending missionaries outside Malawi, the Department of Missions and Evangelism should take care of the missionaries in all areas. Among others, these should be physical, spiritual, and psychological.

The national church is better placed to champion partnership and networking. Through this initiative the church is capable to double its efforts in reaching out the lost people groups. For example, we might produce trained personnel and then look for a partner who is financially sound to sponsor the person. This can also be effective in access restricted areas.

I believe time has come that as an organization we open up to the laity that has the capacity to reach out to various people groups. Empowering these individuals is crucial in complementing the overall missions program.

Effective Communication in Missions

Communication is a vital element for a free flow of information in an organization. To have a successful missions program, building a synergy between the missionaries and those that support their work is necessary. In this case, good communication will bring awareness and enhance the trust between the two parties.

A missionary who has gone to another country or area acts as an ambassador for the sending church. Not all can go and stay in the field hence the missionary becomes their representative. Reporting to the sending church should be one of the major activities of the missionary. Denis Lane (1990, 90-95), presents some methods for effective communication between the missionaries and those that support their work. These include prayer letters, tape recordings, slide sets [can be on power-point], and short video documentaries. Publishing a magazine that outlines the success stories and challenges being faced by those in the field will be of help. The missionaries’ activities will be expressed in a better way to be understood by the sending constituency. However, caution should be taken on what information need to be used for publishing to safeguard the work and life of those in the field. In “Access Restricted Areas” there is a need to scrutinize that which is fit for publication.

It is always encouraged that there should be a constant communication between these parties. The missionary prayer letter is of significance to both parties. This should somehow be given prominence at the expense of other methods. Through the letter, the missionary provides more personal data that is able to stir some reactions. As the needs are presented, the church is called to prayer and mobilizes more funds for the initiative.  If the area has some facilities that have the internet, it is advantageous to the missionary to use the email in communicating to as many people back to the sending church frequently.

Without communication people may not see the need of supporting you while in the field. However, the senders also have an obligation to communicate to the missionary. The missionary should feel that he or she is loved.

 

Reference List

Ferris, Robert w., editor. 1995. Establishing Ministry Training: A Manual for Programme

            Developers. Pasadena: William Carey Library

Lane, Denis. 1990. Tuning God’s New Instruments: A Handbook for Missions from the Two-

            Thirds World. Singapore: World Evangelical Fellowship

Van Engen, Charles. 1991. God’s Missionary People. Grand Rapids, Michigan: Baker Book

            House

Wyson Mtambo. Interview - Lilongwe Malawi,16^th September 2010

York, John V. 2001. Missions from the Two Thirds Word. A Study Guide. Springfield, Missouri:

            Global University

Book Review… God’s Missionary People: Rethinking the Purpose of the Local Church by Charles Van Engen.

Introduction

Many Christian books continue to be published all over the world. As the books continue to be published, there is a need to review their content. This paper makes a critical review of the book entitled God’s Missionary People: Rethinking the Purpose of the Local Church. The book review in this paper is done according to the reviewer’s academic concentration.

Van Engen, Charles. God’s Missionary People: Rethinking the Purpose of the Local Church. Grand Rapids, Michigan: Baker Book House, 1991. 194pp.

Summary of the Book

The book is intended to guide the pastors and the laity who lead as they seek to guide the emergence and development of the theology of ecclesiology that is applicable to evangelicals. It is the book that brings out workable principles of church growth and how to administer a vibrant local congregation.

Van Engen is scrutinizing the local church in relation to the universal church by calling on church leaders to begin looking critically at their opinions of ecclesiology.

In part one which has five sections he discusses local churches as God’s missionary people. He provides an overview to the whole essence of and intent of being a local church. Among others, the author further looks at a new perspective of the local church and the impact of modern ecclesiology on it. The author also looks at the essence of the local church in the book of Ephesians and its historical perspective. The writer of the book tries to bring out the biblical foundations and truths that characterize the missional local church. This is a church that is pure and reaching out to all with the gospel.

Van Engen (1991) argues that “to develop a congregational missiology for the church is no longer an optional” (20). He justifies this by suggesting that “the church of Jesus Christ may find its fullest expression in relation to the world from within the kingdom of God only if it lives out its nature as a missionary people” (27). A new paradigm is advanced in the sense that the local church begins to look at its mission as “both gift and task, both spiritual and social” (35). According to Van Engen this has brought about the radical change by bringing a sense of urgency on the ministers of the gospel towards the sinful mankind.

Van Engen then presents to us the biblical images of the church that help to put the local church at its right position with God and the world. These include saints, body, soldier with armor, wife, chosen people of God, workmanship, building, children of light, ambassadors, etc.

In part 2, the author highlights a new vision of God’s missionary people presented in three sections. He clearly presents the church as a community which transpires through koinonia, kerygma, diakonia and maryria. Without these four pillars the church has no life and has no meaning to the inward and outward society. He further argues that “as the missionary people of God, local congregations are branch offices of the kingdom, the principal instrument, anticipatory sign, and primary locus of the coming kingdom” (101). This lead to churches becoming more aware in their understanding that they are a community ruled by King Jesus and knowing that it exists to spread the knowledge of the rule of the king. According to Van Engen, by imitating the role of Jesus to this world the church begins to operate in three offices of priest, prophet and king (121-125).  

In part 3, which has four sections, (pp. 133-145), the writer of the book spends some time in laying out the application of becoming God’s missionary people. The author places an immense significance on the role of the Holy Spirit in bringing out the vision of the church’s mission in their various contexts. He indicates that the Holy Spirit creates, sustains, directs and propels. Van Engen advances an idea of not having “super stars” in the church. He argues that every believer is empowered by the Holy Spirit and called upon by the scripture to participate in building the church. As the church begins to develop missional goals it ceases to stop at just having the statements of faith. These statements of faith are turned into statements of purpose thereby making the church to become what is confessed to be.

The book presents God’s missionary people as people of God. According to the writer this has deep implications for missionary congregations. He strongly attacks the distinction between the clergy and the laity. This he says many times puts the congregation at the receiving end without realizing that before God we are all equal.

Out of God’s missionary people flows a missionary leader. These are missionary leaders at the same time being servant leaders who model after Jesus. Out of this discussion one is stirred to begin analyzing the status quo.  He then wraps up the book by bringing a crucial topic on missional administration in the local church. All the good work done may crumble if the administrative structures are weak or porous. Van Engen proposes that the “dynamic administration must be culturally appropriate and contextually-equivalent” (180). He then clarifies that “it is administration that missionary congregations are given their concrete, practical, livable form” (185). Good administration helps to avoid manipulation and facilitates evaluation. A church should constantly evaluate itself. Missionary congregations can only evaluate themselves on the basis of who they are without losing site of an eschatological, emerging reality (191).

Critical Book Review of God’s Missionary People: Rethinking the Purpose of the Local Church

The book is scholarly, practical and definitive look on how to view the purpose of the local church. It presents to us the necessary facts and principles of becoming a vibrant missional local church. He does this by placing much value on the believer being at the centre of carrying out this mission of reaching out to the lost. Van Engen’s book does address different missional issues concerning the local church that are relevant in this era. It is worth reading and in it we may draw in principles that are of substance in planting and raising missionary local churches.

The author seeks at presenting an approach for the improvement of the purposeful local church without losing track on emphasizing the empowerment that is in each individual believer. This book has its roots both from the biblical foundation and modern missiological theories.

Van Engen advances also the process of raising a missionary local church taking into reflection the context.  Tetsunao Yamamori (1993) agree with Van Engen in stating that “this principle of contextual symbiosis first of all in the life of Jesus, who varied the nature and type of his ministry to fit the situation” (143). Above all, he cautions the local churches to always remember that local congregations are branch offices of the kingdom where faith and love must prevail. George Patterson and Richard Scoggins (2002) articulate it well in stressing that “the most important thing to multiply churches is to obey our Lord Jesus Christ in childlike faith and love” (21). According to Patterson and Scoggins, these are some of the factors that present a church as a true community of believers. Both authors seem to agree on the idea of each believer playing his or her rightful role in the church to make it effective in reaching out the lost.

This book is appealing to the academia; however, I find some topics being practical that a pastor and the common leader, and indeed a believer in the local church can grab its ideology. It is bible based, realistic at the same time culturally receptive. Van Engen is clear on his rationale of writing this book. He follows well his purpose, argues his facts well and they look to be attainable. The book is a must read for every theologian who desires to operate effectively in the ministry that God has entrusted him or her. I recommend it to be one of the tools to be used in training missionary leaders in a Seminary or at a Bible Institute.

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