Abstract
There were increased instances of political violence increased prior to Malawi’s May 21,... more Abstract There were increased instances of political violence increased prior to Malawi’s May 21, 2019, tripartite elections. The period was marked by reports of killings and abductions of persons with albinism. It is generally noted that the rate of killings and abductions of persons with albinism increases during election years. Amnesty International noted: “As Malawians go to the polls, it is time for the country to break with years of impunity for the killings and mutilation of people with albinism; atrocities which remain unresolved owing to criminal justice failures and ineffective criminal investigations. The number of reported crimes against people with albinism in Malawi has risen to over 163 cases, including 22 murders since November 2014, according to official figures (Muchena 2019). Additionally, political violence also affected women- for example, the case of a UTM woman who was allegedly stripped naked by DPP cadets in Mangochi (The Nation 2019).
The early Church’s view of the end time was so heightened that most teachers expected it to occur... more The early Church’s view of the end time was so heightened that most teachers expected it to occur within their lifetimes. Paul says, “Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thessalonians 4:17). “We shall not all sleep, but shall be changed” (1 Corinthians 15:51). He used “we” in both verses to include himself in the expectation of the Lord’s first coming. Paul expected to be alive for the return of Christ. Throughout his epistles, Paul emphasized two events associated with Christ’s second coming (1) the rapture, in which Christ will appear in the air and with a shout within “a twinkling of an eye” will resurrect the saints (1 Thessalonians 4:16-17; 1 Corinthians 15:51-52); and (2) the day of the Lord, when the Lord shall come to reign on earth at the end of the age (2 Thessalonians 2:1-10). In 2 Corinthians, Paul continues his eschatology. The saints will be gathered to the Lord and will be with him forever. The “caught up” saints will all appear before the judgment seat of Christ (2 Corinthians 5:10). Paul’s objective in 2 Corinthians was to persuade the itinerant brothers to accept the gospel he taught. In both First and Second Corinthians, he warned the Church of the judgment of believers (1 Cor.3:9-13; 2 Cor.5:10). Paul’s “caught up” motif was part of the motivation for pleasing the Lord while in the body. “For whether in the body or not we aim to please him” (2 Cor.5:8). Therefore, whatever one does while still in this flesh is significant and has eternal value. So, he exhorted the saints to live as wise persons in the fearful expectation of the coming judgment (Ephesians 5:18-ff; see also 2 Cor.5:10).
Malawi has experienced institutionalization of cultural heritages since early 2000. It is believe... more Malawi has experienced institutionalization of cultural heritages since early 2000. It is believed that cultural groups enhance community cohesion. They foster the development of a common perspective which is strongly linked to projecting a unified vision for community development. Cultural consortiums are bedrocks of social-cultural perspectives that shape a community. Traditional leaders are custodians and the embodiment of a people's beliefs, norms, and attitudes that shape, and sets standards for community transformation. Traditional leaders form the nucleus of the community leadership. Chiefs are engaged in power relations between their subjects, government authorities and other opinion leaders such as Members of Parliament (MPs) and Ward Councilors (WCs). Chiefs’ attitudes, beliefs, and practices have a bearing on outcomes of various social development programs. Governments and development partners invest millions of dollars into various social economic development programs at the community level. The utilization, management, and accountability of social development financial resources depend on community leadership moral capacity to lead in implementation. The chiefs’ moral abilities to transform communities are founded on cultural attitudes and expressions that are accepted as norms through various cultural traditions. Christian attitudes and praxes are in conflict with cultural norms and beliefs. Christian traditional leaders living their lives in the context of their cultural traditions is apparently a daily struggle to them. How do Christian chiefs manage their daily lives and traditional roles? How do Christian norms affect their lives and social economic development in their communities? How do chiefs manage the balance between the government’s political pressure, community expectations, and the leader’s own value system? This article will endeavor to unpack the dynamics of social transformation as an echo of traditional leaders’ attitudes, beliefs, and practices. Additionally, the article reconnoiters chiefs’ power relations and challenges in the discharge of their functions to transform communities. Key Words: Social Transformation; Cultural Traditions; Community Transformation; New Creation; Conflict Resolution; Mediation; Chiefs Act. Tribal chiefs (shivteikhem or shofet); Full-knowledge (epignosis); Apolitical.
Theology and Practice of Spiritual Gifts: Tongues, Interpretation and Prophecy, 2019
In First Corinthians 12, Paul lists only nine gifts of the Spirit in the first section (v4-11). A... more In First Corinthians 12, Paul lists only nine gifts of the Spirit in the first section (v4-11). Although the list may not be exhaustive, it does show which gifts believers should expect as they walk with in the Spirit. The gift of various tongues is also called various kinds of tongues, glossolalia, or strange languages one has not learned. They are all equivalent and synonymous expressions. The gift of tongues is defined as the supernatural given manifestation of speech in languages with which the speaker is not familiar. It is divinely and spontaneously given. The Spirit of God inspires specific message that could be interpreted so that it may benefit the church. The text says, “He who speaks in a tongue builds up himself…The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up” (14:4,5). Paul’s use of the word “greater” refers to the edifying impact of the gift on the assembly and not in the nature of the gift (cf. 1 Cor.12:19-27). Holdcroft affirmed that “by speaking in tongues we help in up building, edifying, laying course of spiritual substance in the sanctuary for his building.” The Greek verb oikodomeo used in v.4 has the primary meaning of “build” but Paul uses it in non-literal sense of “edify” or “strengthen.” Speaking in tongues then edifies the speaker without him knowing what he is talking about since the mind is not aware of the message. Jude exhorts believers in this fashion: “But you, beloved, build yourselves up in your most holy faith; pray in the Holy Spirit” (Jude 20).
In the Book, African Feminist Hermeneutics: An Evangelical Reflection, Rachel NyaGondwe Fiedler h... more In the Book, African Feminist Hermeneutics: An Evangelical Reflection, Rachel NyaGondwe Fiedler has dexterously used her Malawian gender-cultural expressions and common experiences to her advantage, to exegete and re-read the Genesis creation story to liberate women from “male” domination, which she calls “tangents of oppression.” At the center of the misconception is the use of biblical Adam juxtaposed with the Malawi translation of the Adam, and how that corresponds to both “male and female” that God created in His own image in Genesis 1. Malawi’s Chichewa language provides clear differences between “Adam,” “the man” translated Munthu and male person translated Mwamuna. She articulates that chapter 2 of Genesis should be seen on the same side with chapter 1. God who created male human and female human in Genesis 1 does not contradict himself in chapter 2. God gave dominion to both of them and blessed both of them. Therefore, a male human is not superior to a female human. “God created mankind male and female. The words male and female are connected by the word, “and.” There is no indication of coming first and second. The word “and” connect the male and female equality” (72). And therefore, no male superiority over the woman. The author argued that the Old Testament literature is a “non-systematic” material and as such the narrative therein does not directly speak to the questions that we have. Therefore, care must continuously be taken not to impose meanings that would eventually oppress women.
Abstract
There were increased instances of political violence increased prior to Malawi’s May 21,... more Abstract There were increased instances of political violence increased prior to Malawi’s May 21, 2019, tripartite elections. The period was marked by reports of killings and abductions of persons with albinism. It is generally noted that the rate of killings and abductions of persons with albinism increases during election years. Amnesty International noted: “As Malawians go to the polls, it is time for the country to break with years of impunity for the killings and mutilation of people with albinism; atrocities which remain unresolved owing to criminal justice failures and ineffective criminal investigations. The number of reported crimes against people with albinism in Malawi has risen to over 163 cases, including 22 murders since November 2014, according to official figures (Muchena 2019). Additionally, political violence also affected women- for example, the case of a UTM woman who was allegedly stripped naked by DPP cadets in Mangochi (The Nation 2019).
The early Church’s view of the end time was so heightened that most teachers expected it to occur... more The early Church’s view of the end time was so heightened that most teachers expected it to occur within their lifetimes. Paul says, “Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thessalonians 4:17). “We shall not all sleep, but shall be changed” (1 Corinthians 15:51). He used “we” in both verses to include himself in the expectation of the Lord’s first coming. Paul expected to be alive for the return of Christ. Throughout his epistles, Paul emphasized two events associated with Christ’s second coming (1) the rapture, in which Christ will appear in the air and with a shout within “a twinkling of an eye” will resurrect the saints (1 Thessalonians 4:16-17; 1 Corinthians 15:51-52); and (2) the day of the Lord, when the Lord shall come to reign on earth at the end of the age (2 Thessalonians 2:1-10). In 2 Corinthians, Paul continues his eschatology. The saints will be gathered to the Lord and will be with him forever. The “caught up” saints will all appear before the judgment seat of Christ (2 Corinthians 5:10). Paul’s objective in 2 Corinthians was to persuade the itinerant brothers to accept the gospel he taught. In both First and Second Corinthians, he warned the Church of the judgment of believers (1 Cor.3:9-13; 2 Cor.5:10). Paul’s “caught up” motif was part of the motivation for pleasing the Lord while in the body. “For whether in the body or not we aim to please him” (2 Cor.5:8). Therefore, whatever one does while still in this flesh is significant and has eternal value. So, he exhorted the saints to live as wise persons in the fearful expectation of the coming judgment (Ephesians 5:18-ff; see also 2 Cor.5:10).
Malawi has experienced institutionalization of cultural heritages since early 2000. It is believe... more Malawi has experienced institutionalization of cultural heritages since early 2000. It is believed that cultural groups enhance community cohesion. They foster the development of a common perspective which is strongly linked to projecting a unified vision for community development. Cultural consortiums are bedrocks of social-cultural perspectives that shape a community. Traditional leaders are custodians and the embodiment of a people's beliefs, norms, and attitudes that shape, and sets standards for community transformation. Traditional leaders form the nucleus of the community leadership. Chiefs are engaged in power relations between their subjects, government authorities and other opinion leaders such as Members of Parliament (MPs) and Ward Councilors (WCs). Chiefs’ attitudes, beliefs, and practices have a bearing on outcomes of various social development programs. Governments and development partners invest millions of dollars into various social economic development programs at the community level. The utilization, management, and accountability of social development financial resources depend on community leadership moral capacity to lead in implementation. The chiefs’ moral abilities to transform communities are founded on cultural attitudes and expressions that are accepted as norms through various cultural traditions. Christian attitudes and praxes are in conflict with cultural norms and beliefs. Christian traditional leaders living their lives in the context of their cultural traditions is apparently a daily struggle to them. How do Christian chiefs manage their daily lives and traditional roles? How do Christian norms affect their lives and social economic development in their communities? How do chiefs manage the balance between the government’s political pressure, community expectations, and the leader’s own value system? This article will endeavor to unpack the dynamics of social transformation as an echo of traditional leaders’ attitudes, beliefs, and practices. Additionally, the article reconnoiters chiefs’ power relations and challenges in the discharge of their functions to transform communities. Key Words: Social Transformation; Cultural Traditions; Community Transformation; New Creation; Conflict Resolution; Mediation; Chiefs Act. Tribal chiefs (shivteikhem or shofet); Full-knowledge (epignosis); Apolitical.
Theology and Practice of Spiritual Gifts: Tongues, Interpretation and Prophecy, 2019
In First Corinthians 12, Paul lists only nine gifts of the Spirit in the first section (v4-11). A... more In First Corinthians 12, Paul lists only nine gifts of the Spirit in the first section (v4-11). Although the list may not be exhaustive, it does show which gifts believers should expect as they walk with in the Spirit. The gift of various tongues is also called various kinds of tongues, glossolalia, or strange languages one has not learned. They are all equivalent and synonymous expressions. The gift of tongues is defined as the supernatural given manifestation of speech in languages with which the speaker is not familiar. It is divinely and spontaneously given. The Spirit of God inspires specific message that could be interpreted so that it may benefit the church. The text says, “He who speaks in a tongue builds up himself…The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up” (14:4,5). Paul’s use of the word “greater” refers to the edifying impact of the gift on the assembly and not in the nature of the gift (cf. 1 Cor.12:19-27). Holdcroft affirmed that “by speaking in tongues we help in up building, edifying, laying course of spiritual substance in the sanctuary for his building.” The Greek verb oikodomeo used in v.4 has the primary meaning of “build” but Paul uses it in non-literal sense of “edify” or “strengthen.” Speaking in tongues then edifies the speaker without him knowing what he is talking about since the mind is not aware of the message. Jude exhorts believers in this fashion: “But you, beloved, build yourselves up in your most holy faith; pray in the Holy Spirit” (Jude 20).
In the Book, African Feminist Hermeneutics: An Evangelical Reflection, Rachel NyaGondwe Fiedler h... more In the Book, African Feminist Hermeneutics: An Evangelical Reflection, Rachel NyaGondwe Fiedler has dexterously used her Malawian gender-cultural expressions and common experiences to her advantage, to exegete and re-read the Genesis creation story to liberate women from “male” domination, which she calls “tangents of oppression.” At the center of the misconception is the use of biblical Adam juxtaposed with the Malawi translation of the Adam, and how that corresponds to both “male and female” that God created in His own image in Genesis 1. Malawi’s Chichewa language provides clear differences between “Adam,” “the man” translated Munthu and male person translated Mwamuna. She articulates that chapter 2 of Genesis should be seen on the same side with chapter 1. God who created male human and female human in Genesis 1 does not contradict himself in chapter 2. God gave dominion to both of them and blessed both of them. Therefore, a male human is not superior to a female human. “God created mankind male and female. The words male and female are connected by the word, “and.” There is no indication of coming first and second. The word “and” connect the male and female equality” (72). And therefore, no male superiority over the woman. The author argued that the Old Testament literature is a “non-systematic” material and as such the narrative therein does not directly speak to the questions that we have. Therefore, care must continuously be taken not to impose meanings that would eventually oppress women.
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There were increased instances of political violence increased prior to Malawi’s May 21, 2019, tripartite elections. The period was marked by reports of killings and abductions of persons with albinism. It is generally noted that the rate of killings and abductions of persons with albinism increases during election years. Amnesty International noted: “As Malawians go to the polls, it is time for the country to break with years of impunity for the killings and mutilation of people with albinism; atrocities which remain unresolved owing to criminal justice failures and ineffective criminal investigations. The number of reported crimes against people with albinism in Malawi has risen to over 163 cases, including 22 murders since November 2014, according to official figures (Muchena 2019). Additionally, political violence also affected women- for example, the case of a UTM woman who was allegedly stripped naked by DPP cadets in Mangochi (The Nation 2019).
In 2 Corinthians, Paul continues his eschatology. The saints will be gathered to the Lord and will be with him forever. The “caught up” saints will all appear before the judgment seat of Christ (2 Corinthians 5:10). Paul’s objective in 2 Corinthians was to persuade the itinerant brothers to accept the gospel he taught. In both First and Second Corinthians, he warned the Church of the judgment of believers (1 Cor.3:9-13; 2 Cor.5:10). Paul’s “caught up” motif was part of the motivation for pleasing the Lord while in the body. “For whether in the body or not we aim to please him” (2 Cor.5:8). Therefore, whatever one does while still in this flesh is significant and has eternal value. So, he exhorted the saints to live as wise persons in the fearful expectation of the coming judgment (Ephesians 5:18-ff; see also 2 Cor.5:10).
Chiefs’ attitudes, beliefs, and practices have a bearing on outcomes of various social development programs. Governments and development partners invest millions of dollars into various social economic development programs at the community level. The utilization, management, and accountability of social development financial resources depend on community leadership moral capacity to lead in implementation. The chiefs’ moral abilities to transform communities are founded on cultural attitudes and expressions that are accepted as norms through various cultural traditions.
Christian attitudes and praxes are in conflict with cultural norms and beliefs. Christian traditional leaders living their lives in the context of their cultural traditions is apparently a daily struggle to them. How do Christian chiefs manage their daily lives and traditional roles? How do Christian norms affect their lives and social economic development in their communities? How do chiefs manage the balance between the government’s political pressure, community expectations, and the leader’s own value system? This article will endeavor to unpack the dynamics of social transformation as an echo of traditional leaders’ attitudes, beliefs, and practices. Additionally, the article reconnoiters chiefs’ power relations and challenges in the discharge of their functions to transform communities.
Key Words: Social Transformation; Cultural Traditions; Community Transformation; New Creation; Conflict Resolution; Mediation; Chiefs Act. Tribal chiefs (shivteikhem or shofet); Full-knowledge (epignosis); Apolitical.
Therefore, a male human is not superior to a female human. “God created mankind male and female. The words male and female are connected by the word, “and.” There is no indication of coming first and second. The word “and” connect the male and female equality” (72). And therefore, no male superiority over the woman. The author argued that the Old Testament literature is a “non-systematic” material and as such the narrative therein does not directly speak to the questions that we have. Therefore, care must continuously be taken not to impose meanings that would eventually oppress women.
There were increased instances of political violence increased prior to Malawi’s May 21, 2019, tripartite elections. The period was marked by reports of killings and abductions of persons with albinism. It is generally noted that the rate of killings and abductions of persons with albinism increases during election years. Amnesty International noted: “As Malawians go to the polls, it is time for the country to break with years of impunity for the killings and mutilation of people with albinism; atrocities which remain unresolved owing to criminal justice failures and ineffective criminal investigations. The number of reported crimes against people with albinism in Malawi has risen to over 163 cases, including 22 murders since November 2014, according to official figures (Muchena 2019). Additionally, political violence also affected women- for example, the case of a UTM woman who was allegedly stripped naked by DPP cadets in Mangochi (The Nation 2019).
In 2 Corinthians, Paul continues his eschatology. The saints will be gathered to the Lord and will be with him forever. The “caught up” saints will all appear before the judgment seat of Christ (2 Corinthians 5:10). Paul’s objective in 2 Corinthians was to persuade the itinerant brothers to accept the gospel he taught. In both First and Second Corinthians, he warned the Church of the judgment of believers (1 Cor.3:9-13; 2 Cor.5:10). Paul’s “caught up” motif was part of the motivation for pleasing the Lord while in the body. “For whether in the body or not we aim to please him” (2 Cor.5:8). Therefore, whatever one does while still in this flesh is significant and has eternal value. So, he exhorted the saints to live as wise persons in the fearful expectation of the coming judgment (Ephesians 5:18-ff; see also 2 Cor.5:10).
Chiefs’ attitudes, beliefs, and practices have a bearing on outcomes of various social development programs. Governments and development partners invest millions of dollars into various social economic development programs at the community level. The utilization, management, and accountability of social development financial resources depend on community leadership moral capacity to lead in implementation. The chiefs’ moral abilities to transform communities are founded on cultural attitudes and expressions that are accepted as norms through various cultural traditions.
Christian attitudes and praxes are in conflict with cultural norms and beliefs. Christian traditional leaders living their lives in the context of their cultural traditions is apparently a daily struggle to them. How do Christian chiefs manage their daily lives and traditional roles? How do Christian norms affect their lives and social economic development in their communities? How do chiefs manage the balance between the government’s political pressure, community expectations, and the leader’s own value system? This article will endeavor to unpack the dynamics of social transformation as an echo of traditional leaders’ attitudes, beliefs, and practices. Additionally, the article reconnoiters chiefs’ power relations and challenges in the discharge of their functions to transform communities.
Key Words: Social Transformation; Cultural Traditions; Community Transformation; New Creation; Conflict Resolution; Mediation; Chiefs Act. Tribal chiefs (shivteikhem or shofet); Full-knowledge (epignosis); Apolitical.
Therefore, a male human is not superior to a female human. “God created mankind male and female. The words male and female are connected by the word, “and.” There is no indication of coming first and second. The word “and” connect the male and female equality” (72). And therefore, no male superiority over the woman. The author argued that the Old Testament literature is a “non-systematic” material and as such the narrative therein does not directly speak to the questions that we have. Therefore, care must continuously be taken not to impose meanings that would eventually oppress women.