……As Internal Tensions Deepen in the Malawi Assemblies of God as Calls for Dialogue Grow..
LILONGWE-(MaraviPost)-What should be a place of spiritual unity and fellowship is increasingly becoming a source of concern for some members of the Malawi Assemblies of God (MAOG), amid allegations of internal divisions, governance disputes, and growing dissatisfaction with the church’s leadership direction.
What’s the contentious matter in the church?
At the centre of the controversy are between Church President Rev. Bonet Chisamba and his Secretary General Dr Matilda Matabwa.
Some members allege that the current leadership is pursuing reforms that could ultimately result in the church adopting a new identity under the name Revival Assemblies of God (RAG), although church leadership has not publicly confirmed such intentions.
Critics within the church further allege that individuals perceived to hold dissenting views are increasingly being transferred, sidelined, or subjected to disciplinary processes.
These concerns have intensified following developments involving the church’s Secretary General, Rev. Dr. Matilda Matabwa.
Rev. Dr. Matabwa made history as the first female Secretary General of the Malawi Assemblies of God and is widely regarded by many members as having served the church diligently and effectively.
However, concerns emerged shortly after the 2024 elections when, according to some church insiders, a number of responsibilities traditionally associated with the Secretary General’s office were reassigned following an executive directive issued in September 2024.
Observers point to changes in administrative practice, including instances where communication and transfer-related matters were reportedly handled directly by the President, Deputy President, and other officers rather than through the Secretary General’s office. Some members have questioned the rationale behind these developments given that the Secretary General remained in office.
The tensions reportedly escalated during a recent transfer exercise involving senior personnel.
According to accounts from individuals familiar with the matter, Rev. Dr. Matabwa was verbally requested to prepare transfer communications but declined, citing an existing memorandum that had previously restricted her involvement in such duties.
Her refusal was subsequently interpreted by some leaders as insubordination, while her supporters argue that she was merely adhering to existing directives.
The matter reportedly intensified when she was asked to leave a meeting and later faced pressure to issue an apology.
Rev. Dr. Matabwa is said to have maintained that she had done nothing warranting an apology, a position that allegedly contributed to the initiation of disciplinary proceedings.
Questions have since been raised regarding the disciplinary process itself.
Supporters of Rev. Dr. Matabwa argue that the body handling the matter was not sufficiently independent because some individuals involved were perceived as complainants, witnesses, and decision-makers simultaneously.
They contend that principles of natural justice required greater separation of roles to ensure fairness and impartiality.
Following these developments, Rev. Dr. Matabwa was reportedly removed from several official church communication platforms, a move that has further fuelled debate among members.
Beyond the Secretary General’s case, concerns continue to emerge from various sections of the church regarding leadership, governance, and organizational culture.
Some pastors and members allege that influential ministers and emerging leaders increasingly feel marginalized or constrained in expressing alternative views.
Examples frequently cited include Rev. Cornelius Nselema, who has since established an independent ministry, as well as reported tensions involving Rev. Bishop Dube of Dream Centre in Blantyre and Rev. Dr. Enson Lwesya of ICA. While circumstances differ in each case, some members view them as symptoms of broader challenges facing the denomination.
Questions have also been raised regarding constitutional adherence, decision-making processes, and the management of legal and administrative matters.
Some church members express concern that advice from experienced legal and governance experts has not been adequately considered during the current period of tension.
Several pastors, including those serving in rural areas, reportedly feel reluctant to openly express their opinions due to concerns about potential repercussions affecting their ministries or future assignments.
While many remain committed to the church and its mission, some describe an atmosphere characterized by uncertainty, division, and declining trust.
Others point to concerns regarding accessibility to senior leadership and the perceived absence of broader consultation during a period that many believe calls for increased engagement and pastoral sensitivity.
Despite the growing tensions, many members continue to express hope that the situation can be resolved through dialogue, reconciliation, and a renewed commitment to servant leadership.
They argue that the church’s future depends on preserving unity, respecting constitutional processes, and prioritizing the spiritual wellbeing of its members.
As debate continues, calls for constructive engagement are becoming louder. Many believe that open dialogue, transparency, and mutual respect offer the best path toward healing divisions and restoring confidence within the church.
Whether the current challenges become a temporary disagreement or develop into a deeper institutional fracture may depend on the willingness of all stakeholders to place the interests of the church above personal and factional interests.
For many observers and members alike, the question remains: can meaningful dialogue bridge the growing divide before the cracks widen further within one of Malawi’s most influential Pentecostal denominations?
