Methodist Church of Southern Africa

The Methodist Church of Southern Africa (MCSA) is a large Wesleyan Methodist denomination, with local churches across South Africa, Namibia, Botswana, Lesotho, Swaziland and a more limited presence in Mozambique. It is a member church of the World Methodist Council.

The church is the largest Mainline Protestant denomination in South Africa – 7.3% of the South African population recorded their religious affiliation as 'Methodist' in the last national census. The denomination has nearly 2 million members.

Methodism in Southern Africa began as a result of lay Christian work by an Irish soldier of the English Regiment, John Irwin, who was stationed at the Cape and began to hold prayer meetings as early as 1795. The first Methodist lay preacher at the Cape, George Middlemiss, was a soldier of the 72nd regiment of the British Army stationed at the Cape in 1805. This foundation paved the way for missionary work by Methodist missionary societies from Great Britain, many of whom sent missionaries with the 1820 English settlers to the Western and Eastern Cape. Among the most notable of the early missionaries were Barnabas Shaw and William Shaw. The largest group was the Wesleyan Methodist Church, but there were a number of others that joined together to form the Methodist Church of South Africa, later known as the Methodist Church of Southern Africa to reflect its cross-border mission.

Peter J. Harley, born 24 November 1931 in Acres Goodwood, Cape Town, is the longest serving Local Preacher in the Cape of Good Hope District. Renowned throughout for the futuristic type of youth programs which today is the norm, teaching young people in disadvantaged areas about terms such as organograms, resource, co-ordinator,liaison,scrounger as far back as 1969, way ahead of its time.

Our premise was that within every community there are organisations and groupings exercising an influence for good. Organisations like sports clubs, Boy Scouts, Ratepayers Associations etc, etc, including of course the Churches and Mosques as the main sources of good influence. However, through investigation we discovered that these influences for good on a community (including the churches) penetrated the community only up to a point, beyond which the influence of the church were either diminished or not felt at all. Even though it was impossible to mark on a map where the good influences diminished or stopped. It was decided rightly or wrongly to make such a marking. That mark became for us a line, a sort of FRONTIER and it was specifically beyond that frontier where we would concentrate our efforts.

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