Not only does this neglect the work of women as wives and teachers, but it diverts attention from the Africans who were everywhere the dominant force in the spread of modern Christianity. By the turn of the 20th century, evangelism had escaped the bounds of mission stations driven by African initiative and the appearance of so-called “faith missions” based on a model of itinerant preaching.
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Mission Society London - Bing images - 2 views
History of Christian Missions to Africa | Oxford Research Encyclopedia of African History - 1 views
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This article discusses another perspective of Christian Missionaries and highlights the role that women played during the spread of Christianity.
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The London Missionary Society in South Africa: a retrospective sketch.pdf - 1 views
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commenced their labours, the Cape slaves were a mixed people, but chiefly captured from Madagascar and the south-east coast of Africa. There was also a Malay (Mohammedan) element, introduced into the country by those who were at once masters in the Indian Archipelago and at the Cape. As to South African races, the reader will please to note carefully that, philologically, there are only two families of natives in all South Africa—the Gariepine, or yellow and oblique-eyed people, and the Bantu people, who are of a more dusky hue. The Gariepine* family include the Hottentots, Namaquas, Korannas, and E * Gariep is a native name for the
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This introduction chapter of this document makes us aware of how unpopular the concept of Christianity was during the nineteenth century and that the majority being the white population was rather ignorant then open minded when it came to religion/worship.
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read considerably, and had been enriched by the arrival, in 1688, of a number of French Huguenots—refugees from the oppression of Louis XIV.—the peculiar arrangements of the Dutch Company repressed the growth of the Colony, and imposed galling restraints upon the people. Indeed, the
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The people of South Africa were split into two native families at the time as mentioned on page 4, these families were known as the Gariepine and the Bantu people. The spread of Christianity was not easy, the majority (whites) rejected the idea of missionaries spreading the word of God and at this time banned any religious events or occurrences. Although later on the missions were reinstated and Christianity grew once more.
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were never saleable. As to the condition of the slaves at the Cape in connection with Christianity, I shall quote the following sentences from Mr. Theal’s “ History of South Africa’ :— “According to the Dutch law no baptized person could be a slave, and this law, which was intended to raise Christian bondsmen to the position of free men effectually prevented the propagation of Christianity among them. The act of baptism being made equivalent to an act of manumission, it was to the owner’s interest to keep his slave in ignorance; and thus a law made to encourage Christianity actually prohibited it.” It is not easy for us now, either in Britain or in the Cape Colony,
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As much as slavery was on the radar so was serfdom during the nineteenth century. Christianity was used a form of liberation during this oppressive period therefore it was known that a baptized person could not be a slave and naturally the slave masters did not like this idea at all and sought to keep their slaves in ignorance, however Christianity grew daily, and the acceptance of Christian missionaries soon become inevitable.
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Articles of Dress, Domestic Utensils, Arms and Other Curiosities: Excavating Early 19th... - 1 views
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Here, I intend to explore the significance of the LMS museum as a site of deposition for material that originated in missionary encounters and exchanges in southern Africa during the first third of the 19th century.
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This document educates us further on the London Missionary Society that was formed during the nineteenth century and introduces various Christian missionaries who carried out the word of God and gained many followers who believed in this religion strongly along the way. The London Missionary Society was later turned into a museum that scholars observed and further analyzed in order to understand the circumstances of the past.
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The museum also included numerous natural history specimens, and the description refers to ‘two large crocodiles ... killed in the Lempopo river ... and presented by Mr Moffat’, as well as the large giraffe, shot by Campbell’s party in 1814, standing at the centre of the museum alongside the Rarotongan ‘staff god’. 16
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It is evident that the museum displayed artifacts that was discovered by these various Christian missionaries and further built the curiosity of those who looked at the artifacts as they attempt to understand the relevance of these artifacts to the spread of Christianity, and whether or not these items improved the circumstances during that time period.
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