Page 243 - LD215 History of the Church in Africa A4 final

The Twentieth Century and Beyond

Venn’s strategy of developing indigenous churches that would be self-
supporting, self-governing, and self-propagating, Pentecostals moved
this concept from theory to practice. Pioneer Pentecostal missionaries
knew that to fulfill the great commission, Spirit-filled, biblically trained
leaders were needed; so, by the 1920s, they began to establish Bible
schools. In fact, they started some Bible schools under African shade
trees with simple surroundings and very few written materials. Today,
the Assemblies of God is a leader among evangelicals in the number of
Bible schools and extension centers established.

From Pioneers to Partners
Between 1948 and 1968, missionaries began to transfer the leadership
of missions to the national churches. Over 20 Bible schools on the
continent had trained Spirit-filled, biblically trained leaders. During this
period, missionaries developed curricula and other training materials
as the need arose. They also ministered to marginalized peoples. Then
the time came to move from mission oversight to a partnership with the
national churches. When colonialism disappeared, some churches tried
to retain some of its elements. Pentecostals were better prepared for a
transfer to self government. Donald Corbin refers to the time from 1970
to 1990 as “the Partnership Period,” stating:

Thus the quest for partnership—the kind Paul describes in
Philippians 1:5, “your partnership in the gospel from the first day
until now.” Morris Williams wrote, defined, taught, and re-taught
about its nature and advantages. His circles joining sending and
receiving churches were drawn everywhere. (3)

Corbin continues this description of the period beginning with the
1990s as “Partnership With a Soul” and explains: “For us partnership
had to be more than a missiological concept or theory. For access to the
most positive, productive relationship with Africa’s leaders, pastors, and
people, it had to have a soul. Jesus described it as a friendship bond” (5)
(John 15:15).

Unfortunately, some well-meaning missionaries have taken the
term indigenous church policies to mean that the indigenous church
was on its own and needed no further assistance. Such an attitude
tended to create barriers to brotherhood. From the perspective of

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