A further boundary that is currently being breached, investigates the manner in which Africans who came into contact with missionaries and itinerant pastors understood the Christian message. Critical to this investigation is the question of how we can read mission documents, which are often the only written sources available for studying nineteenth- and early twentieth-century mission societies, for African agency. These studies, taking the cue from work on colonial history and frontier studies, push the boundaries of interpretation of written texts beyond the obvious constriction of the intentions and cultural assumptions of the authors. They identify signs of debate, challenge, and dispute between the various parties that were engaged in mission, from the missionaries and converted Christians to the first evangelists and itinerant preachers, to political and traditional religious leaders, to people rejecting the Christian message.
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Introduction: Christian Missions in Southern Africa.pdf - 0 views
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Christianity and missions lead to literacy studies which means people were learned more about their religion which is christianity for example bible versus and gospel songs
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Changing identities
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changing identities is a theme in this article and in this theme when people undergo this stage through missionary and christianity they have a different perspective and they are open minded and they also get to learn more
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Correspondence Respecting Sir Bartle Frere's Mission to the East Coast of Africa.pdf - 0 views
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In paragraph 1 there is a letter written about the missions in East Africa and the purposes of these missions in the Eastern Africa.
CHRISTIAN MISSIONS AND INDEPENDENT AFRICAN CHIEFDOMS IN SOUTH AFRICA IN THE 19TH CENTUR... - 1 views
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Missionary activity amongst the Bantu-speaking people in South Africa started at the beginning of the 19th century. Today, according to census returns, 70%of the African population describe themselves as Christians. There was, however, a good deal of initial resistance to Christianisation on the part of independent African chiefs and their people. It is true that the chiefs generally welcomed missionaries; but this was because of their usefulness in such secular spheres as diplomacy and technology. Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chiefly authority. This, together with the missionaries' association with the British colonial authority, made conversion appear an act of disloyalty. A convert was seen as casting off his own people and throwing in his lot with the Whites. Consequently chiefs actively discouraged conversion. The converts the missionaries made tended to be the outcasts and misfits of tribal society. Missionaries, discouraged at the frustration of their work, became more and more inclined to the view that the overthrow of savage customs and of chiefly authority by the imposition of British rule was the necessary precondition for African acceptance of the gospel. And, indeed, as the independent power of chiefs was replaced by that of White magistrates, and as economic as well as political factors caused the disintegration of the traditional social structure, so it became easier for members of African societies to accept the new religion without seeming to be traitors to their own people. But converts found they were not accepted as equals by their White co-religionists. This, together with the continuing cultural distinctiveness of African Christians, has led in many cases to Christianity being embraced not simply as it was proffered but in a form adapted to African needs. This content downloaded from 154.117.167.42 on Wed, 26 Apr 2023 16:46:49 UTC All use subject to https://about.jstor.org/terms Stickynote
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missionary in chiefdomsy,religion
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COPE Missionary activity amongst the Bantu-speaking people in South Africa started at the beginning of the 19th century. Today, according to census returns, 70%of the African population describe themselves as Christians. There was, however, a good deal of initial resistance to Christianisation on the part of independent African chiefs and their people. It is true that the chiefs generally welcomed missionaries; but this was because of their usefulness in such secular spheres as diplomacy and technology. Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chiefly authority. This, together with the missionaries' association with the British colonial authority, made conversion appear an act of disloyalty. A convert was seen as casting off his own people and throwing in his lot with the Whites. Consequently chiefs actively discouraged conversion. The converts the missionaries made tended to be the outcasts and misfits of tribal society. Missionaries, discouraged at the frustration of their work, became more and more inclined to the view that the overthrow of savage customs and of chiefly authority by the imposition of British rule was the necessary precondition for African acceptance of the gospel. And, indeed, as the independent power of chiefs was replaced by that of White magistrates, and as economic as well as political factors caused the disintegration of the traditional social structure, so it became easier for members of African societies to accept the new religion without seeming to be traitors to their own people. But converts found they were not accepted as equals by their White co-religionists. This, together with the continuing cultural distinctiveness of African Christians, has led in many cases to Christianity being embraced not simply as it was proffered but in a form adapted to African needs. ********
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In paragraph 1 colonialism had a negative effect on the work progress of African missionaries ,because white magistatres overpowered black people that were already in charge which made it hard for them to work or progress.
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by R.L. COPE Missionary activity amongst the Bantu-speaking people in South Africa started at the beginning of the 19th century. Today, according to census returns, 70%of the African population describe themselves as Christians. There was, however, a good deal of initial resistance to Christianisation on the part of independent African chiefs and their people. It is true that the chiefs generally welcomed missionaries; but this was because of their usefulness in such secular spheres as diplomacy and technology. Their religious and moral teachings necessarily involved an attack on African customs, and so were perceived as subversive of the social order and of chiefly authority. This, together with the missionaries' association with the British colonial authority, made conversion appear an act of disloyalty. A convert was seen as casting off his own people and throwing in his lot with the Whites. Consequently chiefs actively discouraged conversion. The converts the missionaries made tended to be the outcasts and misfits of tribal society. Missionaries, discouraged at the frustration of their work, became more and more inclined to the view that the overthrow of savage customs and of chiefly authority by the imposition of British rule was the necessary precondition for African acceptance of the gospel. And, indeed, as the independent power of chiefs was replaced by that of White magistrates, and as economic as well as political factors caused the disintegration of the traditional social structure, so it became easier for members of African societies to accept the new religion without seeming to be traitors to their own people. But converts found they were not accepted as equals by their White co-religionists. This, together with the continuing cultural distinctiveness of African Christians, has led in many cases to Christianity being embraced not simply as it was proffered but in a form adapted to African needs.
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Missionaries were an advantage for African people because it created oppurtunities for people to learn new skills and once they had those necessary skills like reading they could even use it for religious things for instance read bible versus and teach people how to read the bible .
District of East Africa, Congregation of Holy Cross - 1 views
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It is the congregration of the holy cross it has more to do with christians .On 1st March 1837, after a Fundamental union between the brothers of Saint Joseph and the auxiliary priests, Blessed Basil Moreau became the founding father of the Congregation of Holy Cross (Sainte Croix). This union at the village of Sainte Croix (Holy Cross) led to the birth of the Congregation of Holy Cross. Holy Cross grew fast in France in 1840 to 1860 with the foreign mission that had full zeal of Moreau. The first overseas mission to Algeria was in 1840 from Le Mans with approval from Rome
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