DOCSLIB.ORG

My Pilgrimage in Mission

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
My Pilgrimage in Mission 13. Justin Ukripo, AfricanTheologies ofIndigenization (Eldoret, Kenya: Gaba ed.; London: Oxford Univ. Press, 1961); H. W. Turner, African Inde­ Publications, 1984), pp. 10-13. See also Joseph G. Donders, Non­ pendent Church, vol. 1: History of an African Independent Church: The Bourgeois Theology: An African Experience of Jesus (Maryknoll, N.Y: Church of the Lord (Aladura) (Oxford: Clarendon Press, 1967). Orbis Books 1985), pp. 26-29. 24. Marie-Louise Martin, Kimbangu: An African Prophet and His Church 14. Ibid., p. 9. Ukripo explains such ambivalent situations as arising out (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1976, and of a Christianity that has been transmitted in a vacuum without taking Oxford: Basil Blackwell, 1975), p. 46. For futher reading on the Kim­ culture into consideration. Such an effort succeeds in producing only banguist movement, see Efraim Andersson, Messianic Popular Move­ ephemeral and superficial Christians. ments in the Lower Congo (Uppsala: Almqvist & Wiksell, 1958);Cecilia 15. J. Omosade Awolalu, "Sin and Its Removal in African Traditional Irvine, "The Birth of the Kimbanguist Movement in the Bas-Zaire Religion," Journal of the American Academy of Religion 44, no. 2 (june 1921," Journal of Religion in Africa6, no. 1 (1974): 23-76; Werner Ustorf, 1976): 275--87. Afrikanisch Initiative-Das aktive Leiden des Propheten Simon Kimbangu 16. Edmund llogu, Christianity and Igbo Culture (New York: NOK Pub­ (Bern: Herbert Lang, 1975). lishers, 1974), p. 170. 25. Kimbangu was admitted to the hospital seriously ilion October 9. 17. Charles Nyamiti, Christ as Our Ancestor: Christology from an African He refused to take any type of medicine and after three days he died. Perspective (Gweru, Zimbabwe: Mambo Press, 1984). 26. The Baobab, a newsletter of the All-Africa Conference of Churches, 18. John Pobee, Toward .an African Theology (Nashville: Abingdon, 1979). vol. 3, no. 3, August 1987. 19. John S. Mbiti, Concepts of God in Africa (London: SPCK, 1979). Mbiti 27. Emmanuel Milingo, The World in Between: Christian Healing and the feels that if "Messiah" is a stumbling block for an appreciation of Struggle for Spiritual Suroioal (Maryknoll, N.Y.: Orbis Books, 1984), the humanity of Christ, traditional notions of intermediaries could p. 77. Milingo got into a misunderstanding with his church because adequately interpret Jesus' divinity. In African concepts divinities are of his persistent belief in faith-healing. seen to be parts of the deity and yet they are closer to humans and 28. John S. Mbiti, Bible and Theology in AfricanChristianity (Nairobi: Oxford do intercede in their behalf. Univ. Press, 1986), pp. 84-96. 20. Jean-Mark Ela, African Cry (Maryknoll, N.Y: Orbis Books, 1986). 29. Diakanua Ndofunsu, "The Role of Prayer in the Kimbanguist 21. B. A. Ogot and F. B. Welbourn, A Place to Feel at Home: A Study of Two Church," in Fashole-Luke, et al., eds., Christianity in Independent Africa Independent Churches in Western Kenya (London: Oxford Univ. Press, (London: Rex Collings, 1978), pp. 595ff. 1966). 30. See Norman E. Thomas, "Evangelization and Church Growth: The 22. F.Eboussi Boulaga, Christianity without Fetishes: An AfricanCritique and Case of Africa," International Bulletin of Missionary Research 11, no. 4 Recapture of Christianity (Maryknoll, N.Y: Orbis Books, 1984), p. 72. (October 1987): 165-74. There is a clear demonstration that the Eu­ 23. Indigenous churches have also been known as "independent charist is in essence a preparation for missionary outreach. churches." However, I prefer the term "indigenous" as it describes 31. Andrew F. Walls, "The Anabaptists of Africa?: The Challenge of the nature of these churches vis-a-vis mainline churches. For futher the African Independent Churches," Occasional Bulletin of Missionary reading, see Bengt G. M. Sundkler, BantuProphets in SouthAfrica (2nd Research 3, no. 2 April 1979): 51. My Pilgrimage in Mission Nico Smith "pilgrimage" in mission can be understood in several Discovering My First "New World" in A different ways. I consider my personal experience in mis­ Mission sion over the past three decades to have been "a journey of discovery." On this "road of mission," I have discovered It was during my studies in theology for the ministry in the Dutch "new worlds"-worlds completely fresh and unique to my Reformed Church in South Africa that I discovered my first new eyes. Each time I was exposed to a new world, my understanding world. Until I started my studies, the strong pietistic influence of of what mission is developed yet another dimension. Whenever my parents and the Student Christian Association led me to un­ I thought that I understood all that mission entailed, I would derstand mission as the winning of "souls" who had to be discover another new world, another way of understanding, an­ saved from this evil world and preserved for heaven. The world other "new" way of understanding mission. was ruled by the devil and destined to be eliminated by sulphur and fire. The only important thing about the-world was that the Christian had to flee from it. To me, living in South Africa, all Nico Smith, sixty years old, presently lives in Mamelodi, a black township that Africans (the prevailing term for black South Africans) were ob­ seroes Pretoria. He is pastor of the Mamelodi West Dutch Reformed Church in jects of mission to be brought to a definite conversion to God, a Africa,andActuariusfortheModerature oftheDutchReformed Church in Africa. turning away from this evil world, and the assurance that they He also holds a part-time position as lecturer in Missiology at the University of South Africa. Previously he served sixteenyears as proiessor of Missiology at the would inherit heaven. Afrikaans University of Stellenbosch, before which he and his wife served as During my four years of theological studies (mainly Reformed missionaries in the Northern Transvaal. theology), I was introduced to the theological thinking of John 118 International Bulletin of Missionary Research There my wife and I started the first Dutch Reformed Mission Calvin and Karl Barth, among others. To me they were the Station among the Bavenda. With great zeal we proclaimed God's "theological giants." They made me aware of the fact that God Lordship in Christ to the people, and to illustrate this, I assisted is not only the God of heaven, but also of earth. Calvin's SoliDeo my wife, a medical doctor, to build a mission hospital. The people gloria (to the glory of God alone) helped me to progress from had to know that God was concerned with their bodies as well Luther's sola fidei (through faith alone) in my faith and under­ as their souls. Large numbers came to seek healing for their bod­ standing of mission. To the glory of God alone in the whole of ies, and the mission hospital became the center of our mission creation (not only in heaven) opened my eyes to the greatness of action, putting God into the greatest need of the people. To pro­ all human existence. claim and implement the good news of God's Lordship over the Barth contributed to my conception of Calvin by giving me whole of creation, body and soul, my wife and I were willing to a "new look" at this world. While I really believed that the make extreme sacrifices. We were willing to serve the Africans to devil ruled this world, Barth said very definitely, "No! Satan the glory of God. We were willing to come close to them reli­ was conquered through Christ. He is not master of the world giously but not socially. As a Chinese Christian said of a mis- anymore; Christ is Lord over the whole of creation!" I was fas­ cinated to read how Barth once addressed a group of pastors. It was rumored in theological circles at that time that Barth did not really believe in the existence of the devil. So someone therefore I had my meal in asked him, "Professor Barth, what do you say about the devil?" Barth kept quiet for a while and then replied, "He is solitude while the other conquered, overruled..Do not pay too much attention to him. If missionaries shared tables you do, he will keep you busy all the time. Concentrate on the work of Christ who conquered him." and the companionship of These words from Barth came as a real liberation to me in the African pastors. my thinking about the world. The idea of a liberated world in which all and everything have to be drawn unto Christ to the glory of God alone made me discover my first new world in sionary who worked among them for many years, "He loved mission. My understanding of mission moved from the saving of us, but he loved us only in the Lord." Our mission work was still "souls" to the proclamation of the good news of God's Lord­ captive to the apartheid ideology. Naturally, we were not in the ship over the whole of creation to all the nations that have to be slightest way troubled by our attitude. We were totally convinced brought to glorifying God through their existence. To me, this that we should not mix socially with Africans, in order to prevent was particularly applicable to the Africans, who to my mind were them from trying to become Westerners. We had to help them to still "captives" of their "heathen culture." So strong was preserve their Africanness. Only by maintaining their African my zeal to proclaim this "new message" I had discovered, identity could they serve and please God in their own and proper that a friend and I went downtown every Saturday to sell Bibles way. to Africans and to hand them tracts.
Load more

Recommended publications
  • Clergy's Resistance to VENDA Homeland's INDEPENDENCE in the 1970S and 1980S
    CLERGY’S Resistance to VENDA HOMELAND’S INDEPENDENCE IN THE 1970S and 1980S S.T. Kgatla Research Institute for Theology and Religion University of South Africa [email protected] ABSTRACT The article discusses the clergy’s role in the struggle against Venda’s “independence” in the 1970s and 1980s, as well as resistance to the apartheid policy of “separate development” for Venda. It also explores the policy of indirect white rule through the replacement of real community leaders with incompetent, easily manipulated traditional chiefs. The imposition of the system triggered resistance among the youth and the churches, which led to bloody reprisals by the authorities. Countless were detained under apartheid laws permitting detention without trial for 90 days. Many died in detention, but those responsible were acquitted by the courts of law in the Homeland. The article highlights the contributions of the Black Consciousness Movement, the Black People Conversion Movement, and the Student Christian Movement. The Venda student uprising was second in magnitude only to the Soweto uprising of 16 June 1976. The torture of ministers in detention and the response by church leaders locally and internationally, are discussed. The authorities attempted to divide the Lutheran Church and nationalise the Lutherans in Venda, but this move was thwarted. venda was officially re-incorporated into South Africa on 27 April 1994. Keywords: Independence; resistance; churches; struggle; Venda Homeland university of south africa Studia Historiae Ecclesiasticae DOI: http://dx.doi.org/10.17159/2412-4265/2016/1167 Volume 42 | Number 3 | 2016 | pp. 121–141 Print ISSN 1017-0499 | Online 2412-4265 https://upjournals.co.za/index.php/SHE © 2017.
    [Show full text]
  • Guest Accommodation Guide Guest Accommodation Guide University of Pretoria
    Department of Residence Affairs and Accommodation University of Pretoria Guest Accommodation Guide Guest Accommodation Guide University of Pretoria UP CAMPUSES About UP’s academic activities take place across six campuses: Hatfield (main University of Pretoria campus), Hillcrest (sports campus), Groenkloof (education campus), Prinshof (health sciences campus), Onderstepoort (veterinary science Welcome campus) and Mamelodi (foundation programme campus). Guest accommodation is available at all the campuses, with the exception of Mamelodi Campus. The University of Pretoria (UP) is pleased to welcome you to its hometown, Pretoria, the Jacaranda City. We believe that your participation in academic Hatfield activities at UP will prove to be a significant contribution to the realisation The suburb of Hatfield is known as the student hub of Pretoria. The reason for this is that UP’s Hatfield Campus houses the majority of academic activities, and there are always exciting events that take place in the area, specifically events focused on of our vision. In an attempt to make your stay in Pretoria a memorable one, students. RAG is one such an example. In addition to this, the area is home to restaurants, shopping centres, medical centres, embassies, the University’s sports fields and gym facilities, as well as an active nightlife. Hatfield is also close to some of the gems of the Jacaranda City, including the Union Buildings, Freedom Park, the Voortrekker Monument, the Pretoria Art Museum the Department of Residence Affairs and Accommodation (TuksRes) brings and Loftus Versveld stadium. you this Guest Accommodation Guide. Groenkloof About the University UP’s Groenkloof Campus is located in the tranquil Groenkloof area, and is famous for its close proximity to the Groenkloof Nature Reserve.
    [Show full text]
  • An Anthropological Perspective on Afrikaner Narrative and Myths
    Identity, Culture & Politics: An Afro-Asian Dialogue. Volume 10, Number 1, July 2009. pp. 30 - 50. © CODESRIA, ICES. 2006. ISSN 0851-2914 An Anthropological Perspective on Afrikaner Narrative and Myths Jan P. van der Merwe∗ Abstract Selon Webb-Mitchell (1995 : 219), homme est né avec la « capacité et le désir d'exprimer et recevoir des histoires ». Une des actions humaines les plus fondamentales dans l'existence de l'homme est de dire, interpréter, et raconter de nouveau l'interprétation dans les mots, volontairement, sous forme d'histoires. C'est un éternel, se développer en spirales et un processus socialement construit. Le « récit est crucial dans la vie humaine d'arrangement pour tous que nous soyons, et tous ce que nous faisons, et tout ce que nous pensons et la sensation est basé sur des histoires ; toutes les deux nos histoires personnelles et histoires de notre communauté significative » (1995:215 de Webb-Mitchell). Slabbert (1999 : 49-51) déclarer qu'une identité officielle d'Afrikaner a existé jusqu'à 1990, qui était principalement dû à un récit principal a construit autour de l'adhésion d'église, de l'engagement à la puissance politique et de l'adhésion au parti, comme l'attachement aux organismes culturels tels que le lien de Broeder. En résumé on peut affirmer que l'Afrikaner a perdu son récit principal en vue de l'identité d'Afrikaner, et qu'un certain nombre d'approches à l'identité d'Afrikaner sont suivies chez l'Afrikaner se range. Comme indiqué, la désintégration du récit de maître d'Afrikaner a pour mener à la promotion de la question si les récits alternatifs et plus petits d'Afrikaner se sont développés, comme exposé par Lyotard (1984 : 3-16).
    [Show full text]
  • The Local Role of a Wellington Afrikaner Broederbond Branch, 1937–1994
    Historia 55,2, November 2010, pp 121-146 The local role of a Wellington Afrikaner Broederbond branch, 1937–1994 Johan Zaaiman* Introduction The history of the Afrikaner Broederbond (AB) is well documented. Its functioning is closely examined in the books by Ivor Wilkins and H. Strydom,1 and by J.H.P. Serfontein.2 In Hermann Giliomee’s recent work, the influence of the AB has also received attention.3 According to Giliomee it is a misconception, perpetuated by South African historiography, that the Broederbond’s influence was on a par with that of the NP.4 The Afrikaner Broederbond itself has also produced histories of the society,5 and in 2009, Rev Nico Smith published his inside perspective on the AB.6 The aim of this article is to contribute to the discussion on the role of the AB in the politics of South Africa by focusing on the local functioning of the AB. This is done by examining the minutes of one of the oldest AB branches, the branch in Wellington, a Western Cape rural community, from 1937 to 1994.7 It is clear that the results of this study cannot be generalised to include other communities, especially those in the north of the country, because the political orientation of the southern and northern Afrikaners differed significantly, with those in the south being more accommodating, especially towards the coloured population.8 Another unique factor of Afrikaner politics in Wellington was that black people formed a very small minority of the local population; issues on coloureds thus featured more prominently in discussions in this AB branch.
    [Show full text]
  • Mamelodi West Mamelodi East 4
    CONTRIBUTORS: TEAM LEADERS & RESEARCHER A narrative of health in Mamelodi during the 1980s: perspectives from a group of professional nurses who lived and worked in and around Mamelodi during the struggle period Group 1: Sister Barbara Mlambo Sister Lillian Papo Sister Naomi Mabena Sister Magdaline Mangwane Sister Sannah Mokhele Matron Stella Sebati Group 2: Sister Boiketlo Molai Sister Bongekile Dube Sister Ephodia Ngwako Sister Johanna Buthane INTRODUCTION TO THE MAP: 1. HEALTH CARE FACILITIES USED: Sister Liza Serithi Sister Mokgaetji Mothiba Sister Nomaliso Tau Sister Nomsa Masuku Sister Pumla Chokwe Group 3: Sister Agnes Mfetane Sister Edith Quaking Sister Kolisa Mda Sister Peggy Kambule Researcher: Nina Honiball About this map: Those who did not have money to go The map shows a collection of memories and experiences about to a physician or private doctor went to health and health care during the 1980s struggle period in Mamelodi the clinic and got proper treatment. (then Pretoria, South Africa). It has been created by Nina Honiball, 18 professional nurses and other local residents. The participants The TB clinic service was very good under Mamelodi West Mamelodi East 4. LANDMARKS: manage ward health teams in the City of Tshwane/University of Pretoria city council. TB patients got food parcels community oriented primary care initiative. The map forms part of the which were milk and malt free. People with Hospitals: researcher’s doctoral study of maps and map making in community money went to a family physician. oriented primary care (COPC). 1. Denneboom Kraam Inrigting/Nursing Pregnant women delivered their babies at Home COPC is an internationally recognised approach to delivering primary Denneboom Nursing Home but there were health care that focuses on integrating primary health care to and from 2.
    [Show full text]
  • CONFESSING to REMORSE ABOUT the EVILS of APARTHEID: the DUTCH REFORMED CHURCH in the NINETEEN-EIGHTIES T. Dunbar Moodie, Emerit
    CONFESSING TO REMORSE ABOUT THE EVILS OF APARTHEID: THE DUTCH REFORMED CHURCH IN THE NINETEEN-EIGHTIES T. Dunbar Moodie, Emeritus Professor, Hobart and William Smith Colleges, also Research Associate, Society, Work and Development Institute (SWOP), University of the Witwatersrand Abstract: The transition in South Africa from apartheid to a constitutional democracy with equal rights for all has been described and celebrated in innumerable accounts. The best overview is probably Patti Waldmeir’s, Anatomy of a Miracle. What is missing from such stories, however, at least in English, is careful discussion of the role in the transformation process played by the Dutch Reformed churches (and other Afrikaner cultural organizations) in preparing Afrikaners for transition to democracy. The purpose of this paper is to examine theological debates and political struggles within the majority Nederduitse Gereformeerde Kerk (NGK) that led to public confession in 1990 of remorse about the evils of apartheid. The most fundamental change, however, came earlier, at the 1986 General Synod, well before F.W. de Klerk’s 1989 political leap forward. The paper seeks to describe personal, intellectual, cultural and political processes within the church that brought about this institutional transformation. The best book in English on change through the late 1970s and early 1980s in the NGK (the majority Dutch Reformed Church in South Africa with around 80% of white Afrikaans- speaking reformed church-goers) remains Apartheid, Change and the NG Kerk, by J.H.P. Serfontein.1 Based on years of extensive interviews with church people, it contains many appendices with translations of important documents as well as an admirable effort to situate church debates within political developments from 1978 to 1982.
    [Show full text]
  • These Are the New Street Names That Represent All Racial Groups, Genders and Political Spectrums, Including Afrikaner Religious
    These are the new street names that represent all racial groups, genders and political spectrums, including Afrikaner religious leaders and academics that played an important role in the country's liberation struggle. According to the Executive Mayor, Cllr Kgosientso Ramokgopa, the street name changes were necessary to ensure racial harmony and cohesion in the city. Nelson (Madiba) Mandela (1918 - ) Nelson Mandela is one of the most famous political leaders in the world. He was born in Qunu, near Umtata in the Eastern Cape and is a qualified lawyer. He was the first democratically elected South African president, serving from 1994 to 1999. Before his presidency, Mandela was a militant anti-apartheid activist and the leader and co-founder of Umkhonto we Sizwe, the armed wing of the African National Congress (ANC). In 1962, he was arrested and convicted of sabotage and other charges. He was sentenced to life imprisonment, for treason, by the apartheid government but was released in February 1990 after serving 27 years. Professor Johan Heyns (1928 – 1994) Johan Heyns was an influential Afrikaner Calvinist theologian and moderator of the general synod of the Nederduits Gereformeerde Kerk (NGK). He was assassinated at his home in Waterkloof Ridge in 1994. His death drew shock and outrage from all moderates in South Africa, including Nelson Mandela. Heyns was instrumental in the 1986 NGK decision to abandon its support for apartheid and brand it a sin. Although his murder was never officially solved, it is widely believed that it was directly related to his criticism of apartheid. Nelson Mandela paid homage to him as a martyr for his country and a soldier of peace.
    [Show full text]
  • Nico Smith and the Struggle for Justice in Apartheid South Africa ABSTRACT
    NGTT Deel 54, Nommers 3 & 4, September en Desember 2013 Saayman, Willem Troublemaker in Israel: Nico Smith and the struggle for justice in apartheid South Africa ABSTRACT The author identifies Nico Smith (one-time Professor in Missiology at the University of Stellenbosch and well known Uniting Reformed Church leader) as “troublemaker in Israel” in the fashion of the prophet Elijah. He grew up in an orthodox Afrikaner home in the early twentieth century, studied Theology at the University of Pretoria, and became a leading figure in Dutch Reformed Mission circles. In the 1960s he was appointed at the “Kweekskool” in Stellenbosch and his perspective began to change. He became a fierce critic of the race policy in the DRC, accepted a call to a black Dutch Reformed Church in Africa congregation in Mamelodi (outside Pretoria), and played a prominent role in the church unity process. The author singles out Smith’s involvement with the organization Koinonia (which he founded) and his time living in Mamelodi as significant contributions in the struggle for justice. IntroductIon During the Cold War era (±1946-1990) the main entry point between West and East Berlin at the Brandenburg Gate was named “Checkpoint Charlie”. It gained great recognition, because in a very real sense this was the physical boundary signifying the divisions between the capitalist West (North America and Western Europe, bound together in NATO- the North Atlantic Treaty Organisation) and the communist East (Russia and its Eastern European allies, bound together in the Warsaw Treaty). Nico Smith once had the privilege during the years of the Cold War to enter East Berlin at this famous checkpoint.
    [Show full text]
  • The Godliness of Apartheid Planning
    UNIVERSITY OF ILLINOIS The Godliness of Apartheid Planning The legitimizing role of the Dutch Reformed Church Elizabeth Corrado 5/10/2013 The Godliness of Apartheid Planning Contents Introduction ..................................................................................................................................... 2 PART I) PLANNING APARTHEID.............................................................................................. 3 Dutch Reformed roots in South Africa ........................................................................................... 3 How are colonial histories of planning transnational? .................................................................... 3 Apartheid as planning for segregation ............................................................................................ 5 PART II) JUSTIFYING APARTHEID .......................................................................................... 6 How was apartheid justified? .......................................................................................................... 6 Apartheid blueprint ......................................................................................................................... 8 Apartheid theologians and “proofs” .............................................................................................. 10 PART III) ENFORCING APARTHEID ...................................................................................... 17 The necessity of the state in enforcing apartheid segregation
    [Show full text]
  • OBITUARY Ellen Smith (Dr Helena Faul) 28.12.1927 – 8.2.2014
    OBITUARY Ellen Smith (Dr Helena Faul) 28.12.1927 – 8.2.2014 Dr Ellen Faul, founder of Tshilidzini Hospital in Vhembe, Limpopo, and first female head of a psychiatry department at a South African university (Medunsa), died on Saturday at the age of 86. Dr Faul, who was one of 3 female members of the class of 1950 of the University of Pretoria Medical Faculty, went with her husband, Dr Nico Smith, to the then Vendaland in 1956 to establish a mission church and hospital. Today Tshilidzini Hospital is the 6th largest training hospital in South Africa. The couple moved to Stellenbosch in 1966 where Ellen taught in the Psychology and Nico in the Theology departments. Ellen subsequently specialised in Psychiatry and taught at Medunsa after the couple left Stellenbosch for Mamelodi, Pretoria in 1982. At the time they had to obtain special permission to live in the township as the group areas act was still in sway. It was Ellen who insisted that they actually take up residence in the midst of Nico’s Uniting Reformed Church Mamelodi West congregation, after attending a retreat addressed by the Henri Nouwen, the Dutch Roman Catholic theologian and author of The Wounded Healer. Part of their ministry was establishing Koinonia, an organisation that defied Apartheid by bringing black and white South Africans together for every-day activities like sharing meals or visiting each other’s houses. Ellen specialised further in Child Psychiatry and opened a private practice after her retirement from Medunsa in 1992. She still conducted weekly ward rounds with psychiatrist in training at Weskoppies Hospital until 2012.
    [Show full text]
  • An Examination of the Role of Religion During Apartheid in South Africa
    LIBERATION OR DOMESTICATION? : AN EXAMINATION OF THE ROLE OF RELIGION DURING APARTHEID IN SOUTH AFRICA By Emily E. Welty Submitted to the Faculty of the School of International Service of American University in Partial Fulfillment of the Requirements of the Degree of Master of Arts In International Peace and Conflict Resolution Chair: )r. Mohammed Abu-Nimer . Josiah Young C O G - r d h ____ Dean Louis Goodman 2. me.u-i Date 2005 American University Washington, D.C. 20016 .THE AMERICAN UNIVERSITY LIBRARY Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 1428242 Copyright 2005 by Welty, Emily E. All rights reserved. INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. ® UMI UMI Microform 1428242 Copyright 2005 by ProQuest Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, Ml 48106-1346 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. © COPYRIGHT by Emily E. Welty 2005 ALL RIGHTS RESERVED Reproduced with permission of the copyright owner.
    [Show full text]
  • Christian Religion Has Spread Through the Centuries and Has Been
    Christian religion has spread through the centuries and has been accepted throughout the world, in Africa, and more specifically for the context of this thesis, in South Africa. This religion brought a train of positive indices of civilisation with it, namely: schools, churches, and hospitals. The adoption of Western lifestyle oral values are also associated with Christianity. Yet, in Africa, the embracement of Christian religion has not been wholesale. Rather, African traditional religion, especially the belief in, and the veneration of the living dead, exists side by side with the "white man's cultural religion". This thesis, therefore, is an attempt to identify the problems that have hindered the acceptance of Christian religion, because the missionaries did not have full knowledge of the Venda culture; and to look specifically into the strongholds of ancestral veneration that have helped to endure the beliefs of the people. The focus of this research will fall on the Vhavenda of South Africa from 1863 to 1994, with the dawning of the new political dispensation. The cultures and beliefs of the Vhavenda will therefore be traced to the period prior to the coming of Christian religion, and the ensuing early contact of missionaries with the Vhavenda. An attempt will be made to identify the causes or factors that led to the conflict created by the preaching of the Gospel within a Venda context. The acceptance of Christian religion was hindered among the Vhavenda because the cultural background of the indigenous people was not always taken into consideration. Had the early missionaries investigated the traditional religion of the Vhavenda in depth, such a problem regarding the life hereafter would not have led to a conflict (see Ndou 1993:10).
    [Show full text]