- Missiology, InterCultural Studies, Systematic Theology, Practical theology, Lutheran Confessional Theology, Lutheran Theology, and 11 moreLutheranism, Martin Luther, Reformation Studies, Refugees and Forced Migration Studies, Migration Studies, Migrant Churches, Namibia, Namibian Studies, African theology, Race and Ethnicity, and Ethnicityedit
This article discusses the meaning of the word “missionary” and its use in today’s church. It looks at the biblical, historical and contemporary understandings of a phrase which triggers a variety of responses even among Christians. While... more
This article discusses the meaning of the word “missionary” and its use in today’s church. It looks at the biblical, historical and contemporary understandings of a phrase which triggers a variety of responses even among Christians. While some insist that “missionary” has become a discredited term others hold that it no longer reflects their broader understanding of mission. However, those who still use it find support both in the Scriptures and mission history. Given the similarity of the phrase “missionary” and the biblical term “apostle” one can argue that missionaries are followers of Christ who are sent to continue with the apostolic task without claiming the same authority as the Twelve or the Apostle Paul. Therefore, the preaching of the gospel, the planting of churches and the training of church leaders lie at the heart of their mission. This work might be accompanied by other activities, such as social, educational or medical programmes, but, as demonstrated by the early representatives of the Protestant mission movement, it should always be carried out with sensitivity, respect and humility.
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Research Interests: Missiology, Christian Missions, History of Missions, Missiology (Religion), Protestant Missionaries in Africa, and 9 moreHistory and Theology of Missions, Missions, Missionaries, African Christianity, African Church history, Contextual Missiology, Missions and Contextualization, Contextualization, and Cross-Cultural Missions
Twenty-first-century Christianity is a religion with an economically poor majority in the Global South and a wealthy minority in the Global North. Missionaries who leave the latter to serve in Africa, Latin America and the developing... more
Twenty-first-century Christianity is a religion with an economically poor majority in the Global South and a wealthy minority in the Global North. Missionaries who leave the latter to serve in Africa, Latin America and the developing countries of Asia are confronted with an affluence gap that has the potential to damage their cross-cultural ministries. Thus, missionary affluence can separate Western workers from the local communities in their host countries and subvert the Gospel message they have come to share. Culturally sensitive, simple lifestyle styles and new models of partnership with indigenous Christians can help Western missionaries to overcome the pitfalls presented by significant differences in access to personal and institutional wealth, education and knowledge. It is crucial, however, that they learn from the biblical missionary role models who relinquished rights and privileges and made extraordinary sacrifice for the sake of their missions.
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Research Interests: Missiology, Colonialism, Christian Missions, History of Missions, Mission Studies, and 8 moreChurch History, Mission, Missions, African Christianity, African Church history, Catholic and Protestant Missionaries in Subsaharan Africa, To Trace the Role of Missionaries in Colonisation, and South African Church History
This article describes how 19th-century evangelical missionaries to Africa erected barriers that hindered the spread of the gospel due to their lack of cross-cultural training and experience. It also discusses positive examples and draws... more
This article describes how 19th-century evangelical missionaries to Africa erected barriers that hindered the spread of the gospel due to their lack of cross-cultural training and experience. It also discusses positive examples and draws applications to the contemporary church setting.
Research Interests: Missiology, Missiology and Mission Theology, Missionary History, Christian Missions, History of Missions, and 11 moreMission Studies, Evangelicalism, Evangelical movements, History and Theology of Missions, African Christianity, African Church history, Missions and Contextualization, Cross-Cultural Missions, History of Christian Missions, African Theology and Mission, and South African Church History
Research Interests: African Studies, Missiology, African History, Missionary History, Christian Missions, and 13 moreHistory of Missions, African Independent Churches, African Indigenous Churches, Missionary, West African History, Missions, World Missions, Missionaries, African Christianity, African Church history, Contextual Missiology, Missionary movements, and South African Church History
This article discusses the issue of cross-cultural training of both Western Christians who are called to serve as missionaries in Africa and African reverse missionaries who come to Europe and other parts of the world to be involved in... more
This article discusses the issue of cross-cultural training of both Western Christians who are called to serve as missionaries in Africa and African reverse missionaries who come to Europe and other parts of the world to be involved in evangelistic outreach and church planting. While the value of cross-cultural training for missionaries is widely recognised, both groups tend to demonstrate deficiencies in their cultural intelligence (CQ) which negatively impacts their missionary efforts. This, however, need not be the case. There are various ways in which cross-cultural missionaries can acquire and develop cultural intelligence to become more effective ambassadors of Christ. A solid foundation for mission work abroad is usually laid at home through active involvement in the local church and cross-cultural ministries. Building on that foundation, future missionaries can further increase their cross-cultural competence through short-term mission trips, missionary apprenticeships or formal training at a mission college, preferably outside their home country or in a multicultural and interdenominational setting. Having arrived in their country of service in Africa or Europe, a period of on-field orientation and at a later stage participation in continuing education programmes should complement their training.
Research Interests: Protestant Missionaries in Africa, Theological Education, African Diaspora, Evangelism, Church planting, and 14 moreMissionary, Missionary Studies, Missionaries, African Christianity, Contextual Missiology, Missionary movements, Gospel communication, culture, intercultural church planting, Missionary Training, Cross-Cultural Missions, Missiology and Missional Theology, Missiology and Culture, African Missiology, Ministering Cross Culturally, and Reverse Mission
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Preaching is a privilege and at the same time hard work. It requires as John Stott has pointed out careful preparation, sincerity, earnestness, courage and humility. Humble preachers recognise that their style of preaching is only one of... more
Preaching is a privilege and at the same time hard work. It requires as John Stott has pointed out careful preparation, sincerity, earnestness, courage and humility. Humble preachers recognise that their style of preaching is only one of many. Failure to do so can easily make their preaching less effective, particularly when they preach among those who are culturally different from themselves. This is a lesson learned the hard way by many African church planters in Europe and Western missionaries who serve on the African continent. A one fits it all approach to preaching usually does not work.
Research Interests: Missiology, Preaching, Missiology and Mission Theology, Mission Studies, Pauline Theology, and 13 moreMission, Missionary, Missions, Black preaching, Worship & Preaching, Pauline studies, Expository Preaching, Missionaries, African Christianity, Missions and Contextualization, Missionary Training, Cross-Cultural Missions, and Preaching and Teaching
This article discusses the use of the English language on the mission field in Africa today. While the learning of indigenous African languages was a must for every missionary in the past, contemporary experience shows that more and more... more
This article discusses the use of the English language on the mission field in Africa today. While the learning of indigenous African languages was a must for every missionary in the past, contemporary experience shows that more and more missionaries tend to operate only in English (or some other colonial language). This development, which can be observed especially among those missionaries who speak English as their first language, has proven to be problematic. Use of English as the sole language does not assist missionaries in overcoming the cultural gap between them and the African people they have come to serve. It rather conveys an attitude of insensitivity and superiority, which only serves to further cultural distance. Consequentially, missionaries, who insist on speaking English alone, face the danger of remaining cultural outsiders, and risk hindering the effectiveness of their ministries. If missionaries believe the Bible is God’s revelation in written form, they must then recognise how seriously God takes human language as a means of communication. Accordingly, the importance of sharing the gospel of Christ in the mother tongue of indigenous peoples, i.e. in their heart language, should again become a staple element of missionary practice today.
Research Interests: Missiology and Mission Theology, Cross-Cultural Studies, Christian Missions, Mission Studies, Protestant Missionaries in Africa, and 14 moreAfrican languages, Cross-Cultural Communication, Missionary Linguistics, Missionary, Missions, Languages and Cultures, Missionaries, African Christianity, Contextual Missiology, Namibian Studies, Contextualization, Missionary Language Learning, Missionary Training, and Cross-Cultural Missions
Research Interests: African Studies, Missiology, Missionary History, History of Missions, Protestant Missionaries in Africa, and 12 moreChurch History, History and Theology of Missions, Missionary Studies, Apostle Paul, World Missions, Missionaries, African Church history, Missions and Contextualization, Missionary Language Learning, Catholic and Protestant Missionaries in Subsaharan Africa, Missionary Training, and Cross-Cultural Missions
The Protestant missionary movement of the 19th and early 20th centuries has for some time now come under severe criticism both by many Western scholars and an increasing number of their African peers. Missionaries are charged with... more
The Protestant missionary movement of the 19th and early 20th centuries has for some time now come under severe criticism both by many Western scholars and an increasing number of their African peers. Missionaries are charged with displacing indigenous cultures and supporting the political and economic colonisation on the African continent and other parts of the world. They were driven by an attitude of spiritual and ethno-cultural superiority, so the critics claim.
Research Interests: African Studies, Missiology, African History, Colonialism, Missionary History, and 15 moreChristian Missions, History of Missions, Mission Studies, Protestant Missionaries in Africa, Church History, Contextualism and relativism, Ethnocentrism, Missionary, Missions, World Missions, Missionaries, African Christianity, Contextual Missiology, Missions and Contextualization, and Contextualization
Research Interests: Missiology, Reformation Studies, Calvinism, Lutheranism, Missiology and Mission Theology, and 14 moreChristian Missions, History of Missions, Protestantism, History of the Reformation, Church History, John Calvin, Reformed theology, Martin Luther, Evangelism, Martin Bucer, Lutheran Theology, Missions, Protestant Reformation, and Missional Church Theology
This article discusses the mission theology and practice of Martin Luther. The author demonstrates that the popular view which claims that the German Reformer was neither interested in the mission of the church nor made any noteworthy... more
This article discusses the mission theology and practice of Martin Luther. The author demonstrates that the popular view which claims that the German Reformer was neither interested in the mission of the church nor made any noteworthy contribution to mission theology lacks substance. Luther’s critics seem to overlook the fact that Wittenberg, in which the Reformer lived, studied and taught, served as a hub of a huge missionary enterprise. Hundreds of preachers went out from this centre of the Reformation to spread the gospel all over Europe. Leading Scandinavian theologians, such as Olaus Petri and Hans Tausen, had all studied under Luther in Wittenberg and had been deeply influenced by him before they began their reform work in their home countries. Furthermore, with his rediscovery of the gospel of justification by faith alone, his emphasis on the personal character of faith in Christ, his radical reinterpretation of the priesthood, his recognition of God’s authorship of mission, his reminder that the witness to the gospel takes place in the midst of a spiritual battle, and his insistence that the Bible has to be available in common languages, Martin Luther laid down important principles for the mission work of the church which are still valid today.
Research Interests: Missiology, Reformation History, Reformation Studies, German Reformation, Lutheranism, and 22 moreReformation Theology, Missiology and Mission Theology, Christian Missions, History of Missions, Mission Studies, Protestantism, History of the Reformation, Church History, Evangelicalism, Evangelical Theology, Martin Luther, Lutheran Theology, Reformation, Missions, Missional Church Theology, Martin luther and the Reformation, Lutheran Confessional Theology, Hans Tausen, Lutheran Church History, Lutheran History, Reformation in Scandinavia, and Olaus Petri
Research Interests: Christianity, Missiology, Missiology and Mission Theology, Pneumatology, Paul Tillich, and 15 moreEvangelicalism, Karl Barth, Dietrich Bonhoeffer, Evangelical Theology, Jürgen Moltmann, Evangelism, Holy Spirit, Missional Church, Missions, Missional Church Theology, Paul Tillich's Concept of Theology of Salvation, Doctrine of God, Christology, Soteriology, Historical Theology, Biblical Studies, Dogmatic Theology, Analytic Theology, Continental Theology, Biblical Theology, Thomas F. Torrance, Karl Barth, John Calvin, Systematic Theology, Paul Tillich Universal Salvation, Doctrine of the Holy Spirit, and Theology of Dietrich Bonhoeffer
Der Begriff der Globalisierung hat sich nicht nur in den Wirtschaftwissenschaften, der Politikwissenschaft oder der Soziologie, sondern auch in der Theologie zu einem Modewort entwickelt. Ethiker und Missionswissenschaftler beschäftigen... more
Der Begriff der Globalisierung hat sich nicht nur in den Wirtschaftwissenschaften, der Politikwissenschaft oder der Soziologie, sondern auch in der Theologie zu einem Modewort entwickelt. Ethiker und Missionswissenschaftler beschäftigen sich verstärkt mit dem Phänomen der Globalisierung. Dabei scheint es, dass viele von ihnen Globalisierung, wie die Hyperglobalisierer und Skeptiker, überwiegend ökonomisch verstehen. Ein solches Globalisierungsverständnis ist jedoch problematisch, da es wichtige Dimensionen der Globalisierung nicht berücksichtigt. Hierzu gehört vor allem die globale Migration, die weitreichende Auswirkungen auf Kirche und Mission hat. Dagegen vermeidet das transformationalistische Globalisierungskonzept eine solch enge Sichtweise. Mit der Betonung von Globalisierung als einem offenen Prozess und der Anerkennung, dass im globalen Zeitalter sowohl integrierende als auch fragmentierende Kräfte am Werk sind, ist es besser geeignet, Globalisierung und ihre Auswirkungen zu erfassen und Handlungsempfehlungen zu geben.
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Research Interests: Reformation Studies, German Reformation, Luther, Reformation Theology, Protestantism, and 17 moreChristian Ethics, Evangelicalism, Separation of Church and State, Evangelical Theology, Christian Social Ethics, Evangelical Ecclesiology, Martin Luther, Kingdom of God, Lutheran Theology, Reformation, Church and State, Protestant Reformation, Lutheran Confessional Theology, Lutheran History and Theology, Evangelical Kingdom Theology, Two Kingdoms Theology, and Lutheran Ethics
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In 2008 many people in Africa and elsewhere were shocked when they saw on their televisions how Zimbabwean, Mozambican and Malawian immigrants were attacked, robbed and beaten up in South African townships. This eruption of xenophobic... more
In 2008 many people in Africa and elsewhere were shocked when they saw on their televisions how Zimbabwean, Mozambican and Malawian immigrants were attacked, robbed and beaten up in South African townships. This eruption of xenophobic violence against millions of fellow Southern Africans was unheard of. Some authors have claimed that stereotyping and vilifying language in the Bible contributed to these xenophobic attacks. In this research paper. Thorsten Prill shows that the biblical teaching actually rejects racism and promotes acceptance beyond ethnic and social boundaries.
Research Interests: Christianity, New Testament, Missiology, Practical theology, Refugee Studies, and 33 moreRace and Racism, Early Church, Old Testament Theology, Migration, South African Politics and Society, Early Christianity, Race and Ethnicity, Missiology and Mission Theology, Biblical Studies, Old Testament, Christian Missions, Biblical Theology, Ecclesiology, Christian Ethics, Southern Africa, Migration Studies, Evangelicalism, InterCultural Studies, Evangelical Theology, Evangelical Ecclesiology, Missional Ecclesiology, New Testament Theology, Ethnocentrism, Missions, New Testament Studies, Old Testament Studies, Missional Church Theology, Race and identity in post-apartheid South Africa, Ecclesiology, Missional Church, Congregational Ministry, Multicultural, Christian Theology and Missiology, Christian theology and biblical studies, and Multiculturalism in the Church
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Research Interests: Missiology, Early Church, Migration, Early Christianity, Missiology and Mission Theology, and 12 moreMission Studies, Pauline Theology, Church planting, Book of Acts, Mission in the Book of Acts, Cross-cultural church planting, Church Planting Strategies, Cross Cultural Church Planting, Gospel communication, culture, intercultural church planting, Multiculturalism in the Church, The Book of Acts, and Migrant Churches
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Research Interests: Christianity, Reformation Studies, German Reformation, Lutheranism, Reformation Theology, and 8 moreMartin Luther, Lutheran Theology, Martin luther and the Reformation, Lutheran Confessional Theology, Lutheran History and Theology, Confessional Lutheranism, Doctrine of the Two Kingdoms, and Lutheran Ethics
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Research Interests: Missiology, Missiology and Mission Theology, Evangelism, Christian Leadership, Evangelism and Outreach, and 7 moreProsperity Gospel, Contextual Missiology, Christian Theology and Missiology, Missiology, spirituality and ecclesiology, Missional Church Leadership, Effective Leadership In Christian Missions, and Missions and Evangelism
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Money can be a hot topic in Christian churches and the Namibian church is no exception to that. While many traditional mainline denominations struggle to raise the funds they need for their various ministries, prosperity type churches and... more
Money can be a hot topic in Christian churches and the Namibian church is no exception to that. While many traditional mainline denominations struggle to raise the funds they need for their various ministries, prosperity type churches and Pentecostal church bodies seem to flourish financially in Namibia. Some people are quick to point out that the main reason for this phenomenon lies in the churches’ differing attitude towards the concept of tithing. While tithing plays a central role in Pentecostal and prosperity churches, most Protestant denominations rely on other ways of funding. In his paper, Thorsten Prill gives a critical overview of the various methods Namibian churches use to raise funds. These methods include collections, membership fees, fundraising events, commercial activities and investment trusts as well as encouraging members to give a tenth of the income to the church. In a second paper, Johann van Wyk examines the concept of tithing from a biblical perspective. He demonstrates that New Testament teachings do not support the claim that Christians are obliged to tithe. There are, however, a number of helpful biblical principles of giving which Namibian churches should apply. Most importantly, van Wyk argues, that giving in Namibian churches needs to become a matter of the heart; giving must be driven by love and grace.
Research Interests: Christianity, Practical theology, Biblical Studies, Charitable giving, Apostle Paul and the Pauline Letters, and 11 moreNon Profit Fundraising, Namibia, Prosperity Gospel, Tithing, Namibian Studies, 2 Corinthians, The Book of Malachi, Prosperity Theology, Church Finance, Namibian Church, and Biblical Principles of Giving
Weltweit gibt es mehr als 100 deutschsprachige evangelische Kirchengemeinden, die mit der Evangelischen Kirche in Deutschland (EKD) vertraglich verbunden sind. Viele dieser sogenannten Auslandsgemeinden bestehen schon seit Jahrzehnten,... more
Weltweit gibt es mehr als 100 deutschsprachige evangelische Kirchengemeinden, die mit der Evangelischen Kirche in Deutschland (EKD) vertraglich verbunden sind. Viele dieser sogenannten Auslandsgemeinden bestehen schon seit Jahrzehnten, einige sogar seit Jahrhunderten, während andere erst in letzter Zeit gegründet wurden. Unter ihnen gibt es sowohl klassische Migranten- als auch Minderheitengemeinden. Was bewegt evangelische Christen solche Gemeinden aufzubauen oder ihnen beizutreten? Was sind die Herausforderungen für deutschsprachige evangelische Gemeinden außerhalb Deutschlands? Welche Chancen haben sie? Welche Modelle von Auslandsgemeinden gibt es? Und wie sind solche Gemeindeformen aus biblischer Sicht zu beurteilen? Um diese Fragen soll es in diesem Buch gehen.
Research Interests: Christianity, Multiculturalism, Missiology, Immigration, Migration, and 20 moreMissiology and Mission Theology, Cross-Cultural Studies, Christian Missions, Mission Studies, Protestantism, Migration Studies, Ethnicity, Migration, Emigration and Immigration, Evangelism, Germany, Church planting, Missions, Namibia, Missional Church Theology, Cross-cultural church planting, Church Planting Strategies, German Protestant Theology, Multiculturalism in the Church, Migrant Churches, and Expatriate Churches
The Protestant missionary movements of the 19th and early 20th centuries have for some time come under severe criticism both by many Western scholars and an increasing number of their African peers. Protestant missionaries are charged... more
The Protestant missionary movements of the 19th and early 20th centuries have for some time come under severe criticism both by many Western scholars and an increasing number of their African peers. Protestant missionaries are charged with displacing indigenous African cultures and supporting the political and economic colonisation on the African continent. Writing from a Namibian perspective, Anthony Brendell and Thorsten Prill demonstrate that the overall picture painted by the critics is often harsh, and at times prejudiced with negative strokes. Contrary to their claims, the majority of missionaries did not come to Africa with an imperialist, racist or sexist agenda. Most missionaries were driven by compassion for people who needed to hear and accept the Gospel of Jesus Christ. Of course, that does not mean that they were faultless. Their zeal for the gospel and the mission of the Church did not prevent missionaries from making serious mistakes. One of these mistakes was the practice of paternalism, as the example of the Rhenish Missionary Society shows. While most Rhenish missionaries, who worked in Namibia in the forties and fifties of the 20th century, declared that their goal was the transformation of the missionary led Rhenish Mission Church into a unified independent Namibian church, a strong paternalistic attitude among them undermined this endeavour. For the benefit of their African fellow Christians, so they believed, Rhenish missionaries ignored their desire for more autonomy. Being convinced that they knew best what was good for them, the missionaries passed over the wishes of their Namibian church members. The consequences were serious. Missionary paternalism not only prompted the Nama Secession in 1946 and the Herero Secession in 1955 but also contributed to the schism in the Rhenish Baster Congregation in Rehoboth and the subsequent formation of the Rhenish Church in Namibia in 1962.
Research Interests: Missiology, African History, Colonialism, Christian Missions, History of Missions, and 15 moreMission Studies, Church History, South African history, Contextual Theology, Pre-colonial and colonial African history, Mission, Missionary, Missions, Namibian history, Namibia, Namibian Studies, Colonialism and Imperialism, South African Church History, Rhenish Missionary Society, and Lutheran Church
On the 31st October 1517 Martin Luther published his Ninety-Five Theses in which he criticised the sale of indulgences by the Roman Catholic Church. This date is considered the beginning of the Reformation. While the Protestant Reformers... more
On the 31st October 1517 Martin Luther published his Ninety-Five Theses in which he criticised the sale of indulgences by the Roman Catholic Church. This date is considered the beginning of the Reformation. While the Protestant Reformers are widely praised for the rediscovery of the biblical gospel, they have come under fire regarding their views on mission. There are church historians and missiologists who argue that the Protestant Reformers were not interested in mission and, in fact, ignored the mission mandate which Christ had given to his Church. However, a closer study of Luther, Calvin, Bucer, and Melanchthon, shows that the critics miss both the Reformers’ commitment to practical mission work and their missiological contributions. The critics seem to overlook the fact that cities, such as Geneva and Wittenberg, in which the Reformers lived, studied and taught, served as hubs of a huge missionary enterprise. Thousands of preachers went out from these centres of the Reformation to spread the gospel all over Europe. Leading Scandinavian theologians, such as Mikael Agricola, Olaus Petri, or Hans Tausen, had all studied under Luther and Melanchthon in Wittenberg before they began their reform work in their home countries. Furthermore, with their re-discovery of the gospel of justification by faith alone, their emphasis on the personal character of faith in Christ, their radical re-interpretation of the priesthood, their recognition of God’s authorship of mission, their reminder that the witness to the gospel takes place in the midst of a spiritual battle, and their insistence that the Bible has to be available in common languages, the Protestant Reformers laid down important principles for the mission work of the church which are still valid today.
Research Interests: Missiology, Reformation History, Reformation Studies, Calvinism, Lutheranism, and 15 moreReformation Theology, Missiology and Mission Theology, Missionary History, Christian Missions, History of Missions, Protestantism, History of the Reformation, John Calvin, Reformed theology, Martin Luther, Lutheran Theology, Missional Church, Missions, Protestant Reformation, and Lutheran Confessional Theology
This book contains essays by NETS faculty members who bring with them a rich ministry experience in churches and para-church organisations in Namibia and other countries. Each essay is a sustained reflection on a particular aspect of... more
This book contains essays by NETS faculty members who bring with them a rich ministry experience in churches and para-church organisations in Namibia and other countries. Each essay is a sustained reflection on a particular aspect of Christian mission and ministry in Namibia and beyond. Thorsten Prill looks at both the challenges and opportunities for the Church in Namibia. He argues that para-church organisations with their focus on evangelism, church-planting and theological training have a significant role to play. In a second essay he identifies key issues in mission today and challenges churches, mission organisations and mission partners to be caught up in a missionary movement with God. Basilius Kasera demonstrates that the use of traditional African names for God as representatives of the God of the Bible is problematic as it leads to a distorted understanding of the biblical revelation. Such an approach fails to distinguish clearly between the revelation of Yahweh and the idols Africans have always worshipped. In a further article Basilius Kasera discusses the dangers of prosperity gospel teaching for the Namibian Church. Simon Gillham argues that the models and assumptions behind theological education in Africa have been largely imported from the west. Using the biblical metaphor of a tree representing spiritual maturity, he explores what roots, what fruits and what species of theological education might be most appropriate for the African context. Victor Kuligin examines the general state of the Namibian Church in light of the well-known statement that ‘faith without deeds is dead’. He argues that there is a discrepancy between the claim of being a Christian country and the lifestyle and conduct of many Namibian church members. He finds an answer for this disconnect in the second chapter of the New Testament letter of James. Achim Rieger believes that local church leadership should be, first and foremost, trained in the local church – given the socio-economic conditions in Namibia. He shows that the training strategy used by the apostle Paul can be a viable option for the Namibian Church. Spencer Tjijenda examines the spiritual condition of the Herero-Banderu people before and during the missionary period. He argues that the evaluation of pioneer missionary Carl Hugo Hahn was not only true but was also motivated by deep concern and love for this Namibian people group – an attitude that is still relevant for God’s mission in Namibia today.
