"The Baptist convention of Malawi (BACOMA) grew out of the Baptist Mission in Malawi's work that began almost 50 years ago as a result of plans by the Central African (Southern Baptist Convention) Mission to expand their works from Zimbabwe to Malawi. Although BACOMA owes much of their tradition to the white Southern Baptists of the US, they are typically a Malawian expression of the Church. In five chapters the author, a long standing Principle of the Baptist Theological Seminary of Malawi, offers a history of the Baptist convention of Malawi. The five themes being: BACOMA's Polygenetic Nature; Evangelistic Zeal and the Development of BACOMA 1970-1989; Women and Youth in Evangelism and the Development of BACOMA; Separation and Cooperation: A "Loose" Partnership and The People."--

"Kusadziwa Nkufa Komwe"(Lack of Knowledge is as Being Dead) is a Nyanja maxim, African Philosophy that is true the world over. A person who lacks knowledge is as good as dead, inactive and insensitive. A dead person does not contribute to good life. Lack of knowledge leads to destruction, but having knowledge leads to informed decisions and freedom. Setting the Record Straight is about correction wrong understanding and replacing it with liberating knowledge, to the benefit of both church and society.

This title offers a comprehensive analysis of Baptist theology. Embracing in one common trajectory the major Baptist confessions of faith, the major Baptist theologians, and the principal Baptist theological movements and controversies, this book spans four centuries of Baptist doctrinal history. Acknowledging first the pre-1609 roots (patristic, medieval, and Reformational) of Baptist theology, it examines the Arminian versus Calvinist issues that were first expressed by the General Baptists and the Particular Baptists; that dominated English and American Baptist theology during the seventeenth and eighteenth centuries from Helwys and Smyth and from Bunyan and Kiffin to Gill, Fuller, Backus, and Boyce; and, that were quickened by the 'awakenings' and the missionary movement. Concurrently there were the Baptist defense of the Baptist distinctives vis-a-vis the pedobaptist world and the unfolding of a strong Baptist confessional tradition. Then during the nineteenth and twentieth centuries the liberal versus evangelical issues became dominant with Hovey, Strong, Rauschenbusch, and Henry in the North and Mullins, Conner, Hobbs, and Criswell in the South even as a distinctive Baptist Landmarkism developed, the discipline of biblical theology was practiced and a structured ecumenism was pursued. Missiology both impacted Baptist theology and took it to all the continents, where it became increasingly indigenous. Conscious that Baptists belong to the free churches and to the believers' churches, a new generation of Baptist theologians at the advent of the twenty-first century appears somewhat more Calvinist than Arminian and decidedly more evangelical than liberal.

A reprinted and updated version of Plain Christian Duties recommended, in an exhortation delivered at the settlement of a church of the Baptist denomination, on 22d of March 1790, and now published, by request, for the benefit of Christians in general, and members of churches in particular by Zenas Trivett.

Over a century much of Africa south of the Sahara embraced the Christian religion. Malawi, where 80% of the population identify as Christian is no exception, nor are the Ngonde at its northern border with Tanzania. While it is difficult to find someone who does not claim to be a Christian, African traditional religion is by no means dead and often practiced by many. While the two religions are not “mixed”, but they are both realities in many a Christians life, though realities of a different kind. The author explores the intricate and often varied relationship between the two and considers factors which increase or decrease dual religiosity.