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The Network for African Congregational Theology (NetACT) links Presbyterian and Reformed theological institutions in Sub-Saharan Africa. Prof. Jurgens Hendriks, a founding member of NetACT, writes about the establishment of NetACT: “The idea for such a networking association originated during a meeting of the Overseas Council in Nairobi, Kenya in February 2000, while discussing the relationship between church and theological training. The Overseas Council works to identify, engage, and empower men and women around the world who seek to have an enduring Christian impact within their cultural context and community. We accomplish this through leveraging our expertise, resources, and rigorous assessment processes. This enables us to build global partnerships with seminaries, Bible institutes and strategic ministries worldwide, which produce extraordinary Christian leaders trained to multiply the Kingdom of the Lord Jesus Christ.” The 2000 conference theme was The relationship between the church and theological institutions.

NetACT’s first board meeting in 2001 Lusaka, Zambia

In 2001 members of the DRC family who were present at the Overseas Council meeting in Kenya reconvened in Lusaka and formally established NetACT, a network of Reformed and Presbyterian seminaries. They were the:

• Faculty of Theology, Stellenbosch University in South Africa (Prof. Jurgens Hendriks and Dr Johannes Erasmus).
• Murray Theological College in Zimbabwe (Rev. Henry Murray and Dr Rangarirai Rutoro).
• Reformed Institute for Theological Training in Kenya (Revs. Ariko Ekitala and Evert van den Ham).
• Justo Mwale Theological College in Zambia (Rev. Amon Kasambala and Dr Jurie van Wyk).
• Nkhoma Institute for Continuous Theological Training in Malawi (Dr Hennie van Deventer and Dr J. Lim and Dr Chatha Msangaambe).
• Namibia Evangelical Theological Seminary in Windhoek (Rev. Zack Pienaar).
• Zomba Theological College in Malawi (Dr D. S. Mwakanandi and Dr S. M. Nyirenda).
• DRC Western Cape Synod in South Africa (Prof. Martin Pauw, Mission Secretary).

The first meeting included, in advisory capacity, Prof. Gerard Dekker of the Free University of Amsterdam (the Netherlands), Dr Ron Hartgerink from the Elmer E. Hartgerink Trust in Michigan (the United States), and Rev. Nico Mostert of the Dutch Reformed Church in Lusaka (Zambia).

Congregational theology

Prof. Hendriks continues: “One of the aims of NetACT is to train ministers to develop leadership on a congregational level. It believes discipleship on a congregational level, as well as during theological training, should play a vital role in the formation of pastors and church members. It is NetACT’s conviction that people who can serve as salt for the earth and light for the world can only be born and nurtured inside congregations. Achieving this goal is seen as a precondition for solving Africa’s problems.” In 2004 NetACT produced a first publication, Studying congregations in Africa, authored by Prof. Hendriks.

NetACT’s office is situated at the Faculty of Theology, Stellenbosch University in South Africa. Funds are raised and administered for the benefit of its members. Theological institutions benefited from personnel and infrastructure development, and contextualised theological programmes were developed. NetACT serves as the network-initiated exchange programmes for lecturers between theological institutions.

HIV/AIDS projects and programmes

The first NetACT goal was to write programmes to fight the HIV/AIDS pandemic in Southern Africa. In 2006 the realisation of how deep the problem lies made NetACT decide to tackle the gender question. There is a need to change cultural attitudes towards women and to think differently about sexual roles. This has become a long-term focal point for NetACT and in 2012 the book Men in the pulpit, women in the pew: Addressing gender inequality in Africa was published under the editorship of Jurgens Hendriks, Elna Mouton, Len Hansen and Elisabet le Roux. Three years later a follow-up book was published, Living with dignity: African perspectives on gender equality (with Elna Mouton, Len Hansen, Gertrude Kapuma and Thomas Togom as editors). This seminal work received the prestigious Andrew Murray–Desmond Tutu prize for theological publications in 2016. The twenty authors from African countries made a remarkable contribution to shifting church boundaries and focusing the church’s missional identity.

Research projects

One of the founding aims of NetACT is to encourage joint research projects among member institutions with, as an outcome, the publication of research results. Various books were published in this regard, and most are available as open-source publications on the NetACT Internet Portal. The most recent research projects were published in two seminal books: African Christian Leadership – Realities, opportunities, and impact (editors Priest & Barine 2017) and African Public Theology (editors Agang, Forster and Hendriks 2020). To enhance the state of African scholarship, the Board of NetACT decided in 2019 to start with a pan African open-source online theological journal where African scholars can publish their research. The African Theological Journal for Church and Society (ATJCS) is currently available online as a peer-reviewed journal.

Theology and information technology

NetACT’s member theological institutions have benefitted greatly from the Internet and information technology. At present, it is involved in a “Multi-School Library Resource Project” which consists of building an internet portal that gives NetACT theological schools access to library search engines, accredited journals, and a wide range of theological literature. The NetACT Internet Portal (NIP) also aims at training librarians to use internet tools productively. A survey is underway to determine the state of internet connectivity and online teaching and learning capabilities at NetACT institutions. The new reality of online learning brought about by the COVID-19 pandemic poses new challenges, but also possibilities for NetACT institutions. Although it is not the task of NetACT to provide connectivity, NetACT can assist via the NIP to provide the relevant software platform where institutions can create their own teaching and learning portals for their respective institutions.

Joining hands in Africa by means of NetACT structures

Dr Daniël de Wet (Witness Ministry), Rev. Hannes Theron (Programme Coordinator), Prof. Nathan Chiroma (Pan-African Christian University Nairobi, Kenya, and Vice Chair of NetACT), Prof. Sunday Agang (ECWA Theologic Seminary, Jos, Nigeria, and Chair of NetACT), and Dr Nico Mostert (Executive Director)

NetACT’s focus is not to grow numerically, but to grow in terms of theological and missional depth in its involvement in church and society. Currently, the network consists of 52 institutions situated in 13 African countries and includes members from Lusophone and Francophone Africa. NetACT currently functions in regions spanning the length and breadth of Africa with the aim of building relationships between theological institutions and pursuing contextual research topics. NetACT’s constitution was adopted to streamline the organisation for optimal functioning as a pan African network on its journey of serving the church and society. At present, NetACT is an open network consisting of members who can associate themselves with the original aims of NetACT. NetACT is not the only theological network on the continent but is one of the biggest networks in collaboration with the All-African Council of Churches and various other networks.

Contact:

Dr Nico Mostert (Executive Director: NetACT)
missio@ngkvs.co.za

The Reformed Family Forum Group of 2019 during a visit at the Victor Verster Prison near Paarl where Nelson Mandela was released from prison on 11 February 1990

The Reformed churches presented in this book have quite a remarkable history of church planting, growth, ministry, and contribution towards their contexts. It is a rich and blessed legacy. From mission churches, depending on and regulated by die sending churches, they became independent. Mother and daughters became sisters. Each of these churches developed its own spiritual identity, strong leadership, appropriate church structures and ministries. They made significant contributions on spiritual, medical, educational, and agricultural levels, and in terms of literature and leadership development in their respective contexts. Some of the churches grew exponentially larger, especially after they became independent. They boast large numbers of congregations and members, and vibrant life and ministry. Other churches are struggling, even declining, hardly able to maintain what once existed. Sadly, there are also ample examples of conflict and schism. These examples include the inability to provide a relevant and credible witness, and failure to change themselves or be transformative forces in their own contexts. All these churches face various internal challenges, but they are also challenged by external forces. Most of these churches are called to be relevant churches within extremely difficult and ever-changings circumstances.

As representatives of these churches gather as the Reformed Family Forum, the challenges faced by all of them are discussed in-depth, and a way forward is envisioned. Together they prayerfully listen to the Word of God. Listed below are a few of the challenges that are regularly discussed.

The difficult African contexts

The contexts in which these churches are called to exist, are often very difficult in terms of socio-political, ecological, and religious challenges.

The poverty and unemployment rates are extremely high in the majority of the countries mentioned in this book. The churches themselves are poor, the members are poor, and ministers barely make a living. COVID-19 exacerbated these challenges – for long periods churches were unable to gather, and as a result, their income dwindled even further. Dependence on foreign aid is not the answer. The challenge is to find creative ways of financial sustainability. Most of these churches have had to learn to survive as poor (or relatively poor) churches within poverty-stricken communities. The most pressing and urgent call is to alleviate poverty and to work towards greater equality, sustainable economic growth, and even prosperity for communities.

Many churches are constantly facing the challenges of political instability and governments’ inability and dysfunctionality on a national or local level; large scale corruption; continuously altering migrant and refugee movements; natural disasters like floods or droughts or epidemics as undeniable results of climate change; tribal and religious conflicts and violence, etc. The threat of violence by extremist Islamic groups is very real and it poses the complex question: what should an appropriate response by Christian churches be?

The challenge of effective community development is high on the church’s agenda. What does the church’s calling to the diaconate, or a ministry aimed at the healing of broken communities entail? How can meaningful partnerships (with other churches and organisations) be established and maintained?

There is also a growing call for churches and church leaders to reflect and urgently act in terms of the churches’ public witness and in seeking justice in society. The lack of a responsible public or prophetic theology is the reason why whole communities suffer from so much brokenness and evil. However, most of that population are indeed confessing and active members of churches. It is the responsibility of churches, and particularly their leaders, to not only maintain the churches but to actively participate in God’s mission to the world (missio Dei). The question the RFF often struggles with is: what does it mean for churches to transform towards a missional identity and calling within their respective contexts?

1. The Reformed Identity under pressure  

For various reasons, the Reformed identity of these churches is under pressure. The question often discussed is: what does it mean to be Reformed in an African context?

Having planted the “mission churches” and assisted them financially and otherwise for about 50 to 60 years (and in a sense kept them dependent through this assistance), the sending churches have naturally infused the receiving churches with their own culture and character, church structures and spiritual identity. This influence had been nurtured for centuries within the European cultural context. The sending churches and their missionaries were unaware of this Western cultural cloak in which they presented the gospel. To them, this was just what being Reformed genuinely meant! There was however also the expressed desire to assist in forming indigenous churches, helping the gospel to take root on African soil. There are many concrete examples of adaptations to the African context: translating the Bible into the local languages, accommodating indigenous music, architecture, and artistic imagery, enabling native leadership, contextualising the preaching, etc., but generally, the “daughters” ended up looking pretty much like the “mother”.

The challenges today are still to maintain the core doctrines of the Reformed tradition, for instance, the focus on the centrality of Scripture; understanding salvation in terms of the Reformed solas (sola gratia, sola fidei, sola scriptura, solus Christus and soli deo Gloria); Christ who, as head of the church, governs it through his Word and Spirit; a presbyterian-synodical form of church order, with congregations as complete churches not to be dominated by other structures; non-hierarchical church leadership; specific doctrines on the sacraments, etc. However, there is still much to be done in shedding the inherited cultural cloaks that are foreign to the African context; the subdued and often cerebral spirituality which is often misinterpreted as typical Reformed (or Dutch); and allowing the Holy Spirit to let the gospel take root in the African context authentically.

Moreover, the Reformed identity has the added burden of competing with Neo-Pentecostalism, independent churches all over Africa, and especially with those churches that advocate and embody the so-called Prosperity Faith – an alternative gospel of health and wealth. This is largely being exported from the USA through televangelists. Big money is at stake. Research has shown that these churches are outgrowing the mainline churches, but they are also heavily influencing members and ministers within, for instance, the Reformed churches themselves. Imitating these charismatic leaders, imaging affluence, and providing – of course in exchange for money! – instant health and wealth by “men and women of God” are undermining the Reformed identity of many of these churches. The challenging questions asked by leaders of the Reformed churches are: what alternative can the Reformed churches offer for people’s legitimate need of improving their lives and being able to enjoy health? How can the churches assist members in experiencing God’s care and a meaningful fellowship of believers? Is there room in the Reformed spirituality for practices such as the ministry of deliverance from evil spirits, healing through prayer and anointment, responsible prophesying, involving the priesthood of believers, accommodating the needs of the youth, earnest and enthusiastic prayer events, making use of electronic media, much more time and energy for responsible teaching, evangelistic outreaches, discipling, etc.?

2. Gender justice, human dignity, and ecological integrity

All churches, not only in Africa, are to a lesser or larger extent still struggling with various issues regarding gender or sexuality; forbidden cultural taboos that are flatly denied, and which may not be openly discussed; issues of human dignity; gender and domestic violence; various forms of abuse; accommodating vulnerable and restricted persons; tribalism, etc. Many churches are for instance still very patriarchal in language and practice, even though most church-going members are women. The plight of women in contexts of suffering is not always appreciated, not even in the church. A candid discussion of these issues has begun, but churches could and should be taking more immediate action in this regard.

Many regions in Africa are already severely impacted by climate change; the poorest people suffer the most in dealing with the consequences. Some churches take the responsibility of their calling to environmental justice and ecological integrity seriously, but much more could be done.

3. Leadership and theological training

The quest for transformational leadership, characterised by servant-hood and integrity, i.e., the quest for leaders who are following in the footsteps of the Lord, is an urgent matter in all the churches discussed in this book. Too often churches are hampered in their credible witness by leaders’ authoritative leadership styles and their hunger for power and money. This is due to leaders caught in endless conflicts, dysfunctional leadership structures, and who are ill-equipped for their tasks. However, there are also many examples of humble, serving leaders, with a vision for the kingdom of God and a passion to spread the gospel. The issue of leadership is often researched and discussed in many church forums. Ways of mediating conflicts and bringing reconciliation are often examined.

Leadership is closely related to the training of ministers and the preparation of members for their role in church and society.  Much work is and has been done in this regard, particularly by NetACT. All the churches whose stories are told in this book are in some or other way involved in the development of training programs and theological training institutes. Several of these theological seminaries or colleges evolved into universities. The training staff and research scholars, as well as the curricula, are mostly homegrown, from inside the churches. The support of expatriate teachers and lecturers is limited. This is an encouraging development. But the remaining challenge is to sustain these institutions financially and to transform theological training (the methods and contents) to better suit the real needs of the churches in Africa. The focus should not only be on academic training but also spiritual formation, sound doctrine and leadership.

4. Church unity

The tragic reality is that Reformed churches often experience numerous divisions, schisms, and disunity, within themselves and amongst one another. The different Reformed churches in Africa urgently need each other. They would benefit from closer collaboration and partnerships. They need to share knowledge and resources. They need to join hands to work together and pray together. The Reformed churches are united by a common history and confessional tradition. They share the same calling in often overlapping areas and worship the one and only Triune God. They are empowered by the one Spirit and guided by the same Bible. While facing similar challenges, they often choose to remain apart from one another. They choose not to heed the confession of the catholicity of the church, the unity of the body for which Jesus Christ sacrificed his life and prayed so feverishly. The Reformed Family Forum is but one small example of a venture to closer cooperation – expressing something of what it means to be “family”, sisters and brothers to one another, children of the one household of God. Much more deliberate efforts to promote unity, even official reunification, are needed.

5. Consolation and hope

As this remarkable Reformed Family persevere in obedience to the calling of the Lord, despite all the challenges, there remains real hope and consolation in the promise of the Lord Jesus Christ’s accompanying presence: “All authority in heaven and earth has been given to me. Therefore, go and make disciples of all nations, baptising them in the name of the Father and the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely, I am with you always, to the very end of the age.”

The Church of Central Africa Presbyterian (CCAP) Harare Synod is, true to its motto, indeed a living church, witnessing to the glory of God in very difficult circumstances. It sprouted from the CCAP in Malawi to form the fourth synod of the CCAP, the other synods being the Nkhoma, Livingstonia and Blantyre synods. The CCAP Synod of Zambia was established much later. The CCAP Harare Synod was established more than a century ago among Malawian immigrants working on farms, mines, and other industries in Zimbabwe.

Zimbabwe

Zimbabwe is a landlocked country, bordered by Zambia to the north, Mozambique to the east, Botswana to the west and South Africa to the south. The country is blessed with abundant natural resources, and it has a very high agricultural potential; it was once known as the breadbasket of Africa. Due to severe droughts and the effects of land reform agricultural production has dropped significantly

The struggle for independence, land, and power runs through Zimbabwe’s history. Veteran President Robert Mugabe has dominated the country’s political scene since the country’s independence from Britain in 1980. After Mugabe’s death in 2017, he was succeeded by Pres. Emmerson Mnangagwa, who persisted in the same policies and governing style of his predecessor. Cash-strapped and impoverished, Zimbabwe’s economy faces severe challenges. Unemployment and poverty are endemic and political strife and repression are commonplace. Many Zimbabweans have left the country in search of work in South Africa.

Harare is the capital of Zimbabwe. The country’s population is about 14 million. While 16 different languages are recognised and spoken in Zimbabwe, English, Shona, and Ndebele are the languages spoken by most of the population. Christianity is the predominant religion while a small percentage of the population follows traditional indigenous beliefs. In the country’s young population there is a literacy rate of 92%, the highest in Africa.

A church for migrant workers

Since 1903, thousands of Malawians immigrated to Southern Rhodesia, now Zimbabwe, in search of better employment opportunities. The CCAP Harare Synod is a result of migrant workers from Malawi as well as the north-eastern part of Zambia coming to work in the mines, in industries and on farms in Southern Rhodesia. The spiritual need of the migrants was highlighted when, in 1905, a delegation of workers travelled all the way to Mvera in Malawi. They covered more than 600 kilometres on foot to request the services of a missionary. Mvera was, as already mentioned, the first mission station of the DRC in Malawi.

Rev. T. C. B. and Margaret Vlok with their baby daughter Bessie

The different missionary organisations in Malawi took note of the request, but no missionary could be recruited. In the meantime, the Presbyterian Church of South Africa, who was also working in Southern Rhodesia, started to minister to the Malawians as well. In 1911 Rev. T. C. B. Vlok, then an experienced Dutch Reformed Church missionary already serving for 23 years in Malawi, was so moved by the spiritual needs of the migrants in Southern Rhodesia that he volunteered to go there. When he arrived in Salisbury in 1912, he found a register of about 230 catechumens. He came to an agreement with the Presbyterian Church that he would work among the Chichewa-speaking people in Mashonaland, and they would work in Matabeleland. Rev. Vlok thus assumed the role of representative of the Federated Missions in Malawi. He did a formidable task, working over a vast area as the only ordained minister among Chichewa-speaking migrants all over the country. By 1914 there were already 33,000 Malawians in Zimbabwe. Rev. Vlok was assisted by evangelists from Malawi. He was replaced by Rev. J. Jackson in 1936 and in 1953 Rev. M. S. Daneel took over. Over the years, several missionaries from the Nkhoma and Livingstonia missions in Malawi as well as local ministers from Zimbabwe joined the work. Among them were Revs. A. M. Kuchona, J. Mlozi, J. N. Maseko, T. Chipeta, L. T. Tsitsi, J. N. Chimuto, J. E. Kalema, I. G. M. Banda, D. S. Mwakanandi and J. G. Juma.

Becoming an autonomous church, with a Reformed identity

The first official congregation was established in Salisbury in 1945, followed by Gwelo (1950), Bulawayo (1955) and several others. These first congregations originally fell under the Presbytery of Nkhoma of the CCAP in Malawi. When the Presbytery of Nkhoma became the Nkhoma Synod in 1956, the congregations in Zimbabwe formed the fourth presbytery of this synod. On 1 May 1965, the Presbytery of Salisbury became the Synod of Salisbury of the CCAP which is the CCAP Harare Synod today. The church observes the Heidelberg Catechism, the Belgic Confession, and the Canons of Dort as doctrinal standards.

Current focus

Currently, the CCAP Harare Synod has four presbyteries, namely Harare, Highfield, Bulawayo, and Gweru. The church has a total of 35 congregations and more than 139 prayer houses or preaching centres across the country. There are 26 ordained ministers of whom three are female. They also have 56 evangelists serving the church.

At one time, the membership stood at much higher levels, but now just over 8,794 members remain. (This figure includes confirmed members and catechumens but excludes children in Sunday school. The Synod meets every two years. It has cordial, cooperative relations with the other Reformed Churches in Zimbabwe and abroad.

Despite the very difficult political situation, the joblessness and poverty, and the many challenges posed by COVID-19, the church is beginning to grow again. It harbours good relations with its sister church, the Reformed Church in Zimbabwe and especially also the Reformed Church in Zambia. Some ministers are trained at The Reformed Church University of the Reformed Church in Zimbabwe and the Justo Mwale University in Lusaka, but the CCAP (Harare Synod) also resumed their own theological training at the Rock Haven Theological College, where three primary schools as well as a secondary school commenced.

Makwechere where displaced farm workers who went to settle in rural areas were ministered to.

Challenges

The church cannot escape the consequences of the current political situation in Zimbabwe. Its members suffer from very high unemployment rates, and they lack the cash to buy anything they need. Also, the political situation in the country, coupled with conflicts in the region, is very stressful. Many ministers often go without a monthly salary.

Many migrant workers lost their jobs and have had to seek alternatives.

People are now beginning to speak out. Ministers are also raising a prophetic voice on issues like corruption, injustice, unemployment, poor service delivery and the disregard for human dignity.

Instead of facing extinction as Malawian immigrants are displaced, the church places an emphasis on contextualisation and outreach to other cultural and language groups. They do not only use Chichewa anymore but also Shona in their congregations.

The church has adopted the slogan ‘breaking small to grow big’ to imply sharing whatever they have. They aim to empower prayer house members and train evangelists to become ministers.

The church seeks to honour the Triune God by faithfully proclaiming the gospel, administering the sacraments, and worshipping God in orderly liturgical services. They encourage holy living through responsible church discipline. Through its various ministries, the church strives to meet the spiritual, physical, and social needs of the people as it reaches out to those who are spiritually lost (unsaved) while also helping the needy in society with justice and compassion. All of this is done in effective administrative and organisational structures.

The CCAP recently started a primary and secondary school at Rock Haven.

Contact:

Rev. Lobias Boloma (General Secretary: CCAP Harare Synod)
hresynodgs@gmail.com

A most beautiful country

The vast country of Namibia consists of inaccessible deserts and sparsely populated arid regions. The total population is about 2.5 million, with the most densely populated parts located in the north. The country hosts a variety of spectacular natural attractions, like the dunes around Sossusvlei in the Namib-Naukluft National Park, the Fish River Canyon in the south, and the Etosha Game Reserve and bush areas in the north. The country is rich in mineral resources, like diamonds, silver, tungsten, lead, zinc, tin, uranium, and copper. The mining sector contributes nearly 25% of the country’s income. Agriculture and tourism also form a significant part of the national economy.

There is a variety of ethnic groups in Namibia, with the dominant languages English (official), Oshivambo, Afrikaans, RuKwangali (Kavango), German, Otjiherero (Herero), Khoekhoe (Damara-Nama) and Lozi.

Namibia was colonised by Germany in the late 1880s. The region became known as German South West Africa. From 1890 to 1905, an uprising by the Herero and Nama people under the “messianic leadership” of Hendrik Witbooi was violently suppressed by colonial rule. In this genocide, a large portion of the Herero and Nama peoples was erased. In the wake of World War I, South Africa took over the governance of the country. The country’s name then changed to South West Africa. In 1966 the South West Africa People’s Organisation (Swapo) launched an armed struggle against the South African occupation. After an extended guerrilla war, the country eventually gained independence from colonial rule in 1990. It was then declared the Republic of Namibia, with Mr Sam Nujoma as the first president. In 2004 Germany offered a formal apology for colonial-era killings of tens of thousands of ethnic Hereros.

On 17 July 2005 Pres. Pohamba and his wife were invited to attend the DRC Eros Congregation’s harvest festival. F.l.t.r.: Revs. Johan Serfontein (Assessor), Schalk Pienaar (Moderator), Pres. Pohamba and Rev. Fourie van den Berg (member of Moderature and pastor of Eros Congregation)

Approximately 90% of the Namibian population belongs to various Christian denominations. The largest Christian group is the Lutheran Church, which is split into three churches. The largest of the three is the Evangelical Lutheran Church in Namibia (ELCIN). This church grew out of the work of the Finnish Evangelical Lutheran Mission (formerly known as the Finnish Missionary Society), founded in 1870 to reach out to the Ovambo and Kavango people. The second is the Evangelical Lutheran Church in the Republic of Namibia (ELCRN), which developed from the Rhenish Missionary Society in 1842. The third Lutheran Church is the German-speaking Evangelical Lutheran Church in Namibia (ELCIN). In 2007 the three churches established the United Church Council of the Lutheran Churches in Namibia to foster greater unity. Other significant churches in Namibia are Methodist, Anglican, Baptist, Roman Catholic, Pentecostal, various Zionist and African Independent churches and a group of Reformed Churches (Dutch Reformed, Uniting Reformed, Reformed Churches and the Hervormde Kerk).

Origin of Christianity in Namibia

In the pre-Christian era the indigenous people (the San), and later on other traditional African tribes, mostly believed in a supreme being (God) who gives and sustains life. This God can be approached through ancestors and sacrifices. In 1484 the Portuguese seafarer Diogo Cão planted the first Christian cross along the west coast of Namibia, at Cape Cross. In 1487 Bartholomeu Diaz reached the area of Walvis Bay and Lüderitz where he planted crosses. However, the first mission station was only established in 1805 at Warmbad in southern Namibia by the Albrecht brothers, later also joined by Jan Magerman, a catechist of mixed blood. They were sent by the London Missionary Society. But the endeavour encountered resistance from indigenous chiefs and did not last long. The work of the Rhenish Mission (commencing in 1842) in the south of Namibia and the Finnish Mission (1870) working in the Ovambo and Kavango areas in the North, proved to be more fruitful. The Roman Catholic Church started working in Namibia in 1886, and the Anglican Church in 1924. Settler churches developed among the original German and Afrikaner farmers who had settled in Namibia. These people arrived as baptised members of existing churches in their mother countries and these institutions constituted local ministries of denominations in the countries of origin. The Dutch Reformed Church established its first church in Gibeon in 1898. Most of the “missions” became independent churches from the late 1950s onwards. The Oruuano Church, with local leadership, was born from a schism in the Rhenish Mission.

Carl Hugo Hahn was a Baltic German missionary
and linguist who worked in South Africa and South-West Africa for most of his life.

Carl Hugo Hahn, a Rhenish missionary, is considered to be the father (a prototype) of missionaries in Namibia. He established a network of mission stations amongst the Nama, Herero, Damara, and Basters. The well-known Dr Heinrich Vedder followed in his footsteps; he made a significant contribution towards Bible translation. Indigenous catechists/lay preachers and especially local leaders also played a major role. One example of the latter was Jager Afrikaner, a tribal leader who originally resisted the work of missionaries. However, he eventually converted to Christianity and contributed much to opening doors for missionaries and the spreading of the gospel.  Jager’s son, Jonker Afrikaner and his wife Beetje, also played a major role in the expansion of Christianity. Another prominent figure was Hendrik Witbooi, a messianic leader who strove to establish the Kingdom of God, even violently so if need be.

Jan Jonker Afrikaner

Dutch Reformed Church and Dutch Reformed Mission Church

From the early 19^th century, the first members of the Dutch Reformed Church migrated as pioneer hunters, traders and cattle farmers to the area. They eventually organised themselves in a congregation named Great Namaqualand (1898), which was later renamed Gibeon. The second congregation was Moria (1902), later named Grootfontein. Other congregations, in areas like Windhoek and Mariental, followed. While these congregations were primarily supported by churches in the Cape, some tensions arose during the South African takeover of governance (the DRC settlers mostly sided with their German neighbours). Visiting ministers from the Cape assisted with the ministry to these pioneers, but it was Rhenish missionaries and a person like Elder F. D. Smeer who played a huge role in herding the flock until the first full-time minister arrived. The first full-time minister was Rev. Edward Leonard, who often used donkey carts to travel across the wide arid plains to minister to his flock. Rev. Leonard began his ministry in 1910 at Gibeon. During his ministry of 29 years, six new congregations were established. The number of Afrikaans settlers increased steadily after World War I, and several Afrikaans congregations were established. In 1957 the 27 existing congregations formed their own independent synod, but they maintained some federal ties with the DRC in South Africa. Leonard was succeeded by Rev. J. T. Potgieter, who also played a leading role in the formation of the young church.

The coloured settlers in Namibia were mostly members of the Dutch Reformed Mission Church, and they were at first ministered to by Rev. Leonard of the DRC. They mainly settled in the Mariental, Karasburg and Windhoek areas. From 1942 Rev. D. J. Joubert was the full-time minister. During his 24 years of ministry in Namibia, he even took responsibility for the ministry to coloured people throughout the entire country. This work was eventually supported by the DRC in Namibia. He established two official congregations, Mariental and Komasdal in Windhoek. Rev. G. E. Hugo became the minister in Windhoek, joined by evangelist J. P. Andries and Barend Jantjies. The work expanded and a third DRMC congregation was established in Duineveld.  The so-called coloured congregations organised themselves in an independent synod in 1962 as the Dutch Reformed Church for South West Africa, but after negotiations, they became part of the Dutch Reformed Mission Church of South Africa.

Mission endeavours of the DRCN

For many years the DRC maintained constructive relationships with the Rhenish and Finnish missions – especially supporting them financially throughout the difficult years of World War II. A triangular agreement was signed in 1947. Rhenish and Finnish missions would be responsible for mission work and minister training in the north, while the DRC would provide most of the financial support. However, in 1969 this agreement was terminated by the DRC, who wanted to start their own mission work. Political resistance from the German missions against the DRC’s support for apartheid also played a significant role in the severing of ties.

Since the Kaokoland (Kunene) area was not occupied, the DRC started its own Kaokoland mission in 1955. They reached out to the Herero cattle farmers as well as the Himba and Tjimba ethnic groups in the area. The driving force behind this work was Rev. S. H. van der Spuy. This work started in 1955. In 1957 the first mission station was established at Orumana, with Rev. H. A. van Wyk as the first missionary there. With the help of paid preachers, missionaries established mission outposts. A mission hospital and school were erected at Orumana, along with a Bible College for evangelists. Rev. van der Spuy was the first principal. He was supported by an indigenous lecturer Evangelist N. Nairenge. In 1975 it became the Orumana Theological College with Prof. W. J. van der Mere as principal, supported by Dr Willem Saayman and Dr Gerhard Buys. Rev. Nairenge and Shemuvalula were the first two ordained ministers to receive training at Orumana. The work also expanded to the area next to the Kavango river as well as Ovamboland and in 1975 an independent synod/denomination was established: the Evangelical Reformed Church in Africa.

In 1961 the Dutch Reformed Church, supported by the DRC Free State, established mission work in Eastern Caprivi (today Zambezi) under the Lozi speaking people. Rev. B.N. van der Westhuizen was the first missionary here, and in 1975 this work was formalised as the Reformed Church in the Caprivi. When the Uniting Reformed Church in Southern Africa was established in 1995, both the Evangelical Reformed Church in Africa and eventually also the Reformed Church in Caprivi joined the new URCSA Synod of Namibia.

A third mission of the DRC was among the San people in Tsumkwe. Rev. Ferdi Weich was the pioneer of this mission and also translated parts of the Bible into !Kung. Indigenous San ministers and lay preachers were trained at DEGNOS, a training institute in Grootfontein. The five congregations that were established, eventually joined the DRC and the ministers became DRC ministers.

The DRC’s commitment to apartheid ideology, which is so evident in its mission policy of establishing separate, independent churches for different ethnic groups, has unmistakably affected the planting and formation of churches in Namibia. This was exacerbated during the so-called Border War (Bush War), in protecting the white minority regime (of RSA as well as Namibia), when chaplains of the South African Defence Force got involved in ministry projects (even church planting) as part of an ideological offensive. In 1993 the DRC in Namibia officially confessed their guilt to governmental officers of Namibia for collaborating in the ideological struggle to maintain apartheid. The DRC in Namibia has committed itself to reconciliation and nation-building.

The URCSA and DRC in Namibia today

Together, URCSA congregations in Namibia form the URCSA Synod Namibia – one of the seven URCSA synods. There are 27 congregations spread across Namibia. Only five of the 11 ordained ministers work full time – the other six are tentmakers. Some retired ministers and spiritual workers are helping with the ministry in the 12 vacant congregations. The Synod focuses on the areas of Congregational Ministry, Proclamation and Worship, and Service and Witness. They have a very active women’s ministry. The church also provides support ministries like financial administration. Congregations run several early childhood development projects (crèches), with The Light of the Children project in Gobabis taking daily care of more than 100 children.

The church faces an array of problems, including poverty, the inability of smaller congregations to pay ministers’ salaries, unity and integration between different cultures, as well as long travel distances.  The COVID-19 pandemic has had a detrimental impact on the functioning of and fellowship in the church.

The DRC in Namibia currently consists of 44 congregations, with more or less 22,800 members and about 50 ministers. The Namibian Synod forms part of the General Synod of the DRC in South Africa – however, the Namibian church is currently reconsidering these ties with the South African church. The DRC focuses on ministerial outreach to different communities in need. It supports the ministry in Kunene and the San congregations in North-East Namibia and the Zambezia region.

In 2012 the DRC in Namibia, in partnership with the URCSA Namibia Synod and others, established a joint social services organisation called Ecumenical Social Services (or EcSOS in short). This organisation provides a statutory umbrella for all social service programs. Through this organisation, the DRC and URCSA seek to find solutions with regard to the many socio-economic challenges which face the country. Eight independent community welfare, intervention and service programmes are associated with the DRCN and are subsidised by the synod and supported by individual congregations.  This includes an intervention programme for troubled teenagers, a children’s home with the social work component of family social work attached to it, social services in the Erongo region, three homes for the elderly, a development and training programme in the northeast of the country, and a mission and community development programme in the northwest.

Continued ministerial development of ministers and involvement in the Namibian Evangelical Theological Seminary in Windhoek are also important ventures. The DRC in Namibia earned observer status with the Namibian Council of Churches in 1995, and it became a full member in 2000.