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'I cannot afford to be a participator, by passiveness in such stupendous and widespread wrongs as I perceive are being abundantly inflicted upon the African race. Hence my appeal...to the British Queen and Government...that "Africa for the African" be made a reality as far as each has the power to bring it about.' Joseph Booth penned his appeal in 1897 in protest of the racist stereotpying of the Africans by the colonisers; and witnessing the unjust and inhumane exploitation of the native peoples, for the sole benefit of the Europeans. He drew his ideas from the social and political messages he inferred from the Gospel and his appeal was published only thirteen years after European leaders met in Berlin to divide up the African continent. The book, which was not welcomed by the colonial government in Malawi was first published in 1897 in the US and is now republished in Malawi. Laura Perry reproduced the text of Booth's second edition, compared it to the first edition and added explanatory footnotes.
This book argues that the Baptist religious denomination underscores the empowerment of women and the expansion of their cultural sphere in Malawi. The study provides the theological background, and gives the history of Baptist women in the south of the country for the period 1961-2001. Women, baptism and marriage is a further subject of study. The author is a theologian, specialising in gender issues.
The late Andrew C. Ross was a Scottish missionary in Malawi between 1958 and 1965 and one of the founding members of the Malawi Congress Party. Like many other Scottish missionaries of the period, he deeply opposed the Central African Federation, and was a strong supporter of the emerging Malawian nationalist movement. When, following the declaration of a State of Emergency in March 1959, many of the political leaders of the Nyasaland African Congress were detained, Andrew regularly visited those held at Kanjedza near Limbe - visits which helped to deepen both his friendship with them, and his commitment to their cause. Thus, when Orton Chirwa was released from detention later in 1959, and persuaded to become the temporary leader of the newly formed Malawi Congress Party, Andrew Ross was one of the first to join, becoming the proud holder of MCP card number six. This book covers the period 1875-1965 and includes a Foreword by Professor George Shepperson.
This biography of Elizabeth Mantell helps to fill a major gap in the literature on church and mission in Malawi. Women missionaries have been numerous and influential. Yet, on the whole, they have done their work without seeking or receiving much in the way of public recognition. The book will hold particular interest because of the period which it covers. Much has been written about the pioneering days of missionary work in Malawi, the 1875-1914 period. The book also makes an original contribution to the story of one of the famous centres of mission work in Malawi. Ekwendeni was among the first mission stations to be established and has continued to be prominent in the work of Livingstonia Synod right up to the present day. It has had a particular orientation to medical mission, the sphere in which Elizabeth found her forte.
This extensive biography of one of Malawi's most important historical figures aims to provide coverage of the missing events in the subject's own autobiography: the 1959 state of emergency, his years in detention and prison, his periods of ministerial office, including as a cabinet minister, the 1964 revolt against Banda, his attempted coup d'état in 1965, and his subsequent flights and exile in Tanganyika and the US.
Thomas Schirmacher argues that from the biblical teaching that man is the head of woman (1 Cr 11:3) the Corinthians had drawn the false conclusion that in prayer a woman must be veiled and a man is forbidden to be veiled, and that the wife exists for the husband but not the husband for the wife. Paul, however, rejects these conclusions and shows in 11:10-16 why the veiling of women did not belong to God's commandments binding upon all the Christian communities. Schirmacher presents an alternative exposition, discusses quotations and irony in 1 Corinthians, and deals with other New Testament texts about women's clothing and prayer and about the subordination of wives.
"This collection of essays and lectures by Jack Thompson provides a rich resource for people interested in the history of Malawi. It shines a bright light not only on the planting and growth of Christianity in the Northern Region of Malawi, but also on the Ngoni people, their role in that story and in the history of Malawi in the late nineteenth and early twentieth century."--BOOK JACKET.
"The Baptist convention of Malawi (BACOMA) grew out of the Baptist Mission in Malawi's work that began almost 50 years ago as a result of plans by the Central African (Southern Baptist Convention) Mission to expand their works from Zimbabwe to Malawi. Although BACOMA owes much of their tradition to the white Southern Baptists of the US, they are typically a Malawian expression of the Church. In five chapters the author, a long standing Principle of the Baptist Theological Seminary of Malawi, offers a history of the Baptist convention of Malawi. The five themes being: BACOMA's Polygenetic Nature; Evangelistic Zeal and the Development of BACOMA 1970-1989; Women and Youth in Evangelism and the Development of BACOMA; Separation and Cooperation: A "Loose" Partnership and The People."--
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.
Missionary history in Africa asserts that political history on the continent cannot be understood without an in depth understanding of the workings of the missions: missionary activities and ideologies were central to political consciousness. The Anglican Church was involved in society, education, health and politics right from its first foray into Malawi. This study considers the nature of the involvement of that Church in society, and how it engaged with the State from its genesis in the colonial period through the post-independence period to the new post-Banda political dispensation in 1994. It illustrates how the Church was involved on both sides of the independence struggle; and interrogates why it fell conspicuously silent thereafter.