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Missionary education in south africa 1800s - 1948
Missionary education in south africa 1800s - 1948
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The Two London Society Missionaries, Van der Kemp and his friend Edmond arrived to a very different Cape Town in 1799. A British flag now waved over the Dutch Port; British forces having arrived to secure Cape Town in the wake of the waning of the Dutch Empire during the Napoleonic wars.
On the 13th of June, Ver der Kemp and Edmond crossed the Gamka river, which though it was very broad was also very dry. They sought refuge from the cold winter air at Samuel de Beer’s house, who had just buried his child that same day, yet rejoiced that God was answering his prayers to bring the gospel to indigenous people in South Africa. Van der Kemp and Samuel spoke for hours. Van der Kemp enthusiastically sharing with him the copy of Carey’s “the Obligations of Christians to use Means for the Conversion of the Heathens”, the very document that helped inspire the start of the London Missionary Society. Van der Kemp shared his desire to bring the gospel to the Xhosa people dwelling on the eastern border of the Cape colony, a people totally unreached by the gospel. Sadly everyone was as enthusiastic as de Beer. Many discouraged Van der Kemp and Edmond from continuing on their mission. There was great hostility between the Xhosa and the colonial authorities and trekboers (Dutch/Afrikaans Farmers), and the unpredictable condition of the border area made it a dangerous place to be. Eventually Edmond returned to Cape Town from where he set out to India. But van Der Kemp was determined to preach the gospel to the Xhosa. Towards the end of 1799 he made contact with a Xhosa chief by the name of Ngqika, who allowed him to tentatively work among his people.
Van der Kemp lived among the Xhosa for a year, pouring out his life to them, but had no real opp...
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IBID pg 11
ROY, KEVIN . ZION CITY RSA. THE STORY OF THE CHURCH IN SOUTH AFRICA. (CAPE TOWN, SOUTH AFRICAN BAPTIST HISTORICAL SOCIETY 2000) pg 41
This was to teach the blindness was not the result of sorcery, but of God’s design.
A reference to the Sovereignty of God over the hostilities that plagued the Xhosa
Bokwe, J. K., 1914 Ntiskana: The Story of an African Convert Lovedale Press: South Africa. Pg 12-13
ROY, KEVIN . ZION CITY RSA. THE STORY OF THE CHURCH IN SOUTH AFRICA. (CAPE TOWN, SOUTH AFRICAN BAPTIST HISTORICAL SOCIETY 2000) pg 42
13Crafford, D. Trail-Blazers of the Gospel: Black Pioneers in the Missionary
History of South Africa (Pretoria, Institute for Missiological Research, 1991), page 23
ROY, KEVIN . ZION CITY RSA. THE STORY OF THE CHURCH IN SOUTH AFRICA. (CAPE TOWN, SOUTH AFRICAN BAPTIST HISTORICAL SOCIETY 2000) page 43
Roberts, B. H.. A Comprehensive History of The Church of Jesus Christ of Latter-day Saints. Salt Lake City; Bookcraft, 1957.
· Lewis, CS. Mere Christianity. New York: Doubleday, 1982. · McBride, David. The Story of the Church.
Webber, Christopher. Welcome to the Episcopal Church: An Introduction to Its History, Faith, and Worship. Harrisburg, PA: Morehouse Pub., 1999. Print.
While Portuguese power declined, the British, Dutch, and French powers rose due to firmly standing footholds along the coast. In 1652, Dutch immigrants sailed to the southern tip of Africa and established Cape Town, which was the first permanent European settlement to supply ships sailing to and, from the East Indies. Boers, Dutch farmers, settled in Cape Town and believed they were superior to the native peoples; there, they ousted, enslaved, and killed the people who lived there. The migrations of the Boers “… would eventually lead to battle with several African groups” (455). By the seventeenth century, British and French presences had both reached present-day Senegal. The French established a fort in this region by 1700. After hearing stories about British explorers’ quest for the Nile River’s source, the French and British were intrigued and set off to find this source. These forts led to the continuation of European exploration during the next century in Africa.
...yne A. The HarperCollins Study Bible New Revised Standard Edition . New York: HarperCollins Publishers, 1993. 1645-1722. Print.
Imagine a group of foreign people invading your home, disavowing all your beliefs, and attempting to convert you to a religion you have never heard of. This was the reality for thousands and thousands of African people when many Europeans commenced the Scramble for Africa during the period of New Imperialism. A great fiction novel written by Chinua Achebe, Things Fall Apart, highlights the responses to missionaries by African people. The African natives responded to the presence of white missionaries with submission to their desires, strategic responses to counteract them, and with the most disruptive response of violence.
The Gospel Spreading Church was founded by a man by the name of Elder Solomon “Lightfoot” Michaux, who was born, raised, and educated in Virginia. In 1906, Lightfoot came to Mary Eliza Pauline, a woman one year his junior, was born and raised in the church. With hard work and dedication, by the age of 34, Lightfoot, had become “a prosperous business man, securing large government contracts to furnish food to defense establishments.” Mrs. Michaux prayed for the salvation of her husband daily, and one day, “God saved him and from that time forward, they worked as a team in gospel ministry.” One year after finding salvation, Elder Michaux was ordained and licensed. He then began preaching at a small church called “Everybody’s Mission” which he had built up from scratch. Moving from Everybody’s Mission, Michaux began once again to build a church, this time starting from a tent. It was here, in this tent, that one hundred and fifty people would come to accept the Lord as their Savior, and would join the Michaux family in becoming the foundation of the Gospel Spreading Church (GSC).
Jenkins, Phillips. The Lost History of Christianity. New York: HarperCollins Publishers, 2008. Print. Phillips, Jonathan.
Mills, Jeannie. Six Years With God: Life Inside Rev. Jim Jones's Peoples Temple. New York: A&W Publishers, 1979.
Douglas Stuart, Exodus, NAC, vol. 2 (Nashville, TN: Broadman & Holman Publishers, (2006), 20. Web. 15 Nov. 2013.
Mead, Loren B. The Once and Future Church Reinventing the Congregation for a New Mission Frontier . The Alban Institute, Inc., 1991. Kindle eBook file.
James H. Cone, "Black Theology and Black Liberation," in Black Theology: The South African Voice, ed. Basil Moore (London: C. Hurst & Co., 1973), 92, 96.
The establishment that Jones had dreamed of was finally coming true. “Jones found a remote location in the South American country of Guyana that fit his needs. In 1973, he leased some land to the Guyanese government and had workers begin clearing it of jungle.” However, the construction of the new compound was rather slow, due to the fact that “all building supplies needed to be shipped in to the Jonestown Agricultural Settlement.” At first, there were very few people living in the new settlement, but as soon as an “exposé article” was printed, “Jim Jones and several hundred People’s Temple members flew to Guyana” (Rosenberg).
Cape Town, npp, 1962. Kirwen, Michael. A. The Missionary and the Diviner. New York: Orbit Books, 1987.