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The Church Missionary Society's Burden: Theological Education for a Self-supporting, Se... - 1 views

Luyanda Makhoba

shared by makhoba on 25 Apr 23 - No Cached
  • ities.1 Any church involved in mission needs to realize that theological education is the backbone of the church for it is through it that her leaders are prepared. This paper traces the steps taken by the church in Kenya and CMS missionaries to plant a self-supporting, self-governing, and self-supporting African Anglica
  • the church for it is through it that her leaders are prepared. This paper traces the steps taken by the church in Kenya and CMS missionaries to plant a self-supporting, self-governing, and self-supporting African Anglica
  • The governing principle of the CMS in its missions in various parts of the world was the establishment of a self-supporting, selfgoverning, and self-propagating local church. To this end, theological education and the provision of institutions for the training of people for indigenous ministry was given the highest priority in the thinking and planning of the CMS.8 Training of African clergy who would lead the African Church was one of the msyor policies of the CMS missionaries, as this would help create a self-governing African Church, led and managed by Africans themselves. At the same time it would also help create a self-supporting and a self-propagating indigenous church as African
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  • support their pastors who would in turn evangelize Africa.9 It was in view of this that Lugwig Krapf argued: "A black Bishop and a black clergy of the protestant may, are long become a necessity in the civilization
  • The second step in the development of theological education as the means of establishing an African Anglican Church in Kenya was based on the "three-selves" mission policy of self-supporting, selfgoverning, and self-propagation.14 This strategy was initiated by the Rev. Henry Venn, general secretary of the CMS between 1841
    • makhoba
      makhoba on 25 Apr 23
       
      In 1841 and 1872 Rev Henry Venn established African Anglican Church based on "Three-selves" mission policy of self-supporting, self-governing and self-propaganda..
  • es" mission approach. He urged the CMS missionaries to place greater stress on developing local resources. Self-support became the key to his whole system of missions. He insisted on local support for pastors as a condition for ordination.15 In this he subsumed self-government under self-support. He felt that young churches should be under the leadership of native leaders and not miss
    • makhoba
      makhoba on 25 Apr 23
       
      In his whole system he stressed missionaries to place greater stress on developing local resources, self-support and self-government.
  • African students were mastering some of the major concepts taught in class. Various duties were assigned to the students to help them become leaders of the native church. Bishop Tucker was convinced that the success of his mission in East Africa would be determined by his ability to plant a self-governing, self-supporting, and self-propagating church. This goal had not been reached by the end of the nineteenth century, although good progress was o
    • makhoba
      makhoba on 25 Apr 23
       
      Even though his mission's policy was not successful at this time, but it was progressing because students were mastering his lessons in class.
makhoba

A Christian missionary preaching to North American Indians. Watercolour attributed to a... - 2 views

www.jstor.org/...community.24908477

Luyanda Makhoba

shared by makhoba on 25 Apr 23 - No Cached
  • makhoba on 25 Apr 23
     
    This picture is depicting Christian preaching to Northern Indian
makhoba

Young Converts: Christian Missions, Gender and Youth in Onitsha, Nigeria 1880-1929.pdf - 3 views

Luyanda Makhoba

shared by makhoba on 25 Apr 23 - No Cached
  • Christian faith, to become the "helpmeets" for their Christian male contemporaries and proper mothers of the next Christian (hopefully Anglican) generation. Women, therefore, mattered to CMS missionaries both as the domestic purveyors of an Anglican culture and as exemplars for women's christianization throughout the Nigerian southeast. While Anglican Igbo women, too, were to be missionaries of a sort, their mission was to be bounded by the walls of their European-style homes or, at most, kept to specific Christian localities over which their husbands held priestly sw
  • C[raven]. R. Wilson)' In the late nineteenth century and early decades of the twentieth Church Missionary Society (Anglican) missionaries, both of African and European descent, became interested in gaining converts among Igbo-speaking women in southeastern Nigeria. Schooling was an integral part of the conversion process. This education was perceived by the missionaries as a concomitant training to that of young, Igbo-speaking men. Igbo men were seen as the deepest foundations of the Anglican church in southeastern Niger
  • In the late nineteenth century and early decades of the twentieth Church Missionary Society (Anglican) missionaries, both of African and European descent, became interested in gaining converts among Igbo-speaking women in southeastern Nigeria. Schooling was an integral part of the conversion process. This education was perceived by the missionaries as a concomitant training to that of young, Igbo-speaking men. Igbo men were seen as the deepest foundations of the Anglican church in southeastern Niger
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  • Female missionaries, perhaps acting out of their own experiences of domestic isolation as well as Christian feminist principles, tried to mitigate this isolation somewhat by establishing women's groups at school. One such group was the Scripture Union, for those women who could read their Bibles and by encouraging Christian women who had graduated from their training to meet periodically as "Old Girls" or members of Christian women's associations. In the early 1900s regular Women's Conferences were established by joint committees of female missionaries and prominent Old Girls. The first of these conferences was held in Janu
  • CMS missionaries first appeared in Onitsha, on the eastern banks of the Niger River, in the 1860s-partially in response to Bishop Crowther's shrewd economic and political assessment of the future importance of the town for European colonialism. When the first missionary (the Rev. Taylor, a repatriated Igbo) arrived, however, he found that Christian evangelism in the town would be difficult and fraught with dangers. Ndi onicha (Onitsha people) eagerly accepted European merchandise and were already involved with the representatives of European trading firms. They were, however, highly skeptical of the offer of a new religion, particularly once they discovered that African CMS missionaries were accorded little respect by western traders. This meant that important Onitsha elders kept their distance from the missionar
  • h century. Missionaries of African descent were recruited in an evangelical campaign in that city by Anglican Bishop Samuel Crowther (a repatriated Yoruba speaker) duri
    • makhoba
      makhoba on 25 Apr 23
       
      They used evangelic way to recruit in 1860s.
  • Although the majority of Igbo-speaking girls during this period were unlikely to approach the missions, Dennis' account shows us that some were not only willing to take the risk of offending their parents and destroying their patrilineally arranged marital opportunities, they had determined upon it. For Dennis, of course, these were the "women who wanted to be good," but from the point of view of Idumuje Ugboko elders, they must have seemed young hellions, bent on destroying proper gender relations along with carefully constructed networks of alliance and affinity. The picture of girls dragged screaming into the night was constructed by Dennis to woo potential CMS donors for a girls' training institution in western Igbo. Nonetheless, there remains in the account something of the horror and embarrassment that must have been felt by every participant in these evening dr
  • Although the majority of Igbo-speaking girls during this period were unlikely to approach the missions, Dennis' account shows us that some were not only willing to take the risk of offending their parents and destroying their patrilineally arranged marital opportunities, they had determined upon it. For Dennis, of course, these were the "women who wanted to be good," but from the point of view of Idumuje Ugboko elders, they must have seemed young hellions, bent on destroying proper gender relations along with carefully constructed networks of alliance and a
  • The children of Christian women had already proved to be the foundation of the Anglican church in the forty years since its inception in Igboland, and CMS missionaries were eager to maintain a hold on the imaginations of children to come through their mothers' examples of f
  • The CMS missionaries therefore had to respond to their own ambivalences about both the centrality of marriage to Christian culture (most of the women missionaries were unmarried while in the Niger Mission) and the need to establish a proper, liminal period of "youth" or "girlhood" for christianized women to prepare them for their duties as wives and helpmeets to Christian husbands. Older women were welcome as converts, but the missionaries were constantly disappointed at how little influence such women seemed to hold over their "heathen" husbands, at least in terms of evangelis
  • Missionized men who showed some interest in evangelism were, by the 1910s, often sent off to villages at some distance from mission centers like Onitsha in order to prepare the way for more professional missionaries or to demonstrate their own fitness for more evangelical responsibility. Their young, recently trained wives would either accompany them directly or be sent for after completing their course.27 Wives' immediate duties included assisting their husbands in setting up Bible studies as well as developing a mod
  • ujhistprof on 16 May 23
     
    not relevant to your topic because its W.Africa
makhoba

February 1882 - Document - Nineteenth Century Collections Online - 6 views

go.gale.com/...retrieve.do

Luyanda Makhoba

shared by makhoba on 24 Apr 23 - No Cached
  • makhoba on 25 Apr 23
     
    page 1-3 This article explains the difficulty which has been encountered in other parts of Africa, the impossibility of restraining their missionaries whose feelings would be outraged by the cruel practices connected with slavery from affording sympathy and relief to those who would naturally come to them for protection and therefore under those doubly trying circumstances it was that the committee desired the protection which they asked for from government. There was an attempted attack on Free Town attributed partly to the ill-feeling and jealousy of the bigoted natives against Christian missions training up feed slaves and partly to the sultan's recent proclamation against slavery.
makhoba

'A Truly Christian Village': The Farmerfield Mission as a Novel Turn in Methodist Evang... - 7 views

www.tandfonline.com/...02582470902859690

Luyanda Makhoba

shared by makhoba on 25 Apr 23 - No Cached
    • makhoba
      makhoba on 25 Apr 23
       
      the main aim was to use missions as the tool to overcome they challenges.
  • The history of Farmerfield is thus instructive in the larger analyses of the rise and demise of peasant communities, and of the contours of Christian evangelism in nineteenth-century South Africa. Farmerfield’s history elucidates how Christianity helped Africans of various ethnic backgrounds to redefine and rebuild their identities and communities destabilised by war, dispossession, and racial discrimination. As the locale of this mission, the Eastern Cape features prominently both as a hotbed of colonial warfare, and as a site of experimentation in improving the dire socio-economic conditions Africans faced on the colonial side of the border
  • Missionaries claimed access to special knowledge and, once they had secured access to land, they allocated land to mission residents and welcomed residents from all backgrounds. First informally and then legislatively, some missionaries went as far as to seek exemption from customary law for African Christians.22Mission stations thus became far more than religious havens set apart from a sea of heathenism; missionaries usurped so much chiefly power and authority that the colonial government warned
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  • They viewed the mission station as a sacred island in a sea of heathenism and hoped that it would serve as a beacon for local communities. However, as long as allegiance to Christianity required a public renunciation of local cultural traditions, it remained too much of a risky proposition for most Africans. Thus early missions continued to attract social outcasts, economic refugees, and hundreds of others willing to try residence without any promise of conversion. This sea of heathenism had to be addressed on practical as well as spiritual fronts. Missionaries would have to make many social and cultural inroads in African societies before they could expect to generate among Africans a more mature engagement with Christianity.
  • Just as missionaries were willing to unite their spiritual message of Christianity with the goal of civilising Africans, so too were African congregants willing to point out that they could not maintain a proper spiritual state when they faced such material deprivation in the Eastern Cape.
  • to approximately 500 in 1849.29 The tenants brought cattle, sheep, goats and horses with them. With the fee raised to one pound ten shillings, each resident could run sixteen head of cattle on the estate; any number above that obliged the tenant to pay two pounds in rent while the possession of a wagon and oxen incurred an additional charge of ten shillings. The population was a diverse mix of people speaking in varied fluencies of Xhosa, Tswana, Dutch and English. ‘There was considerable difficulty at first in managing their affairs and in imparting religious instruction to such a diversified people, using a variety of languages,’ Shaw exclaimed of his new mission. As a result, the farm
  • Farmerfield was an even more dramatic departure from the trend of nominalism, a way to take the best lessons of the pioneer era and implement a new strategy to maintain African allegiance to Christianity. In many ways, Farmerfield’s origins, its residential blueprint, its locale, and its residents’ creative responses to the strictures and opportunities of mission Christianity guaranteed the mission an enduring place in the annals of Methodist history long after its lustre had gone
  • Although missionaries acknowledged the hardships and resistance they faced, the grand narrative of this era of pioneer missions explained and almost dismissed these challenges as the common trajectory of pioneer work
  • ujhistprof on 16 May 23
     
    Where is the PDF - this link only takes me to the front cover - not the article content.
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