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4.4 Budlelwane nemtselela wenkholo yebuKhrestu enkholweni yesintfu Bantfu labanyenti bangakhuta umhlolo uma ungabatjela kutsi kunebudlelwane emkhatsini wenkholo yesintfu kanye neliBhayibheli. Vele kungabacaka kutsi lowekunene usanganiswe yini afuna kuhJanganisa emanti nemafutsa ingani kutsatfwa kwangatsi inkholo yesintfu iphikisana neliBhayibheli noma-ke inkholo yebuKhrestu. Loku kusukela ekutseni nakufika inkholo yebuKhrestu, bantfu batjelwa kutsi balahle konkhe lokuphatselene nemasiko ngoba naku phela kumadimoni akukabusiseki. Loku amange kugdne ngemasiko kuphela kepha ngisho kwamagama esintfu bewungeke nani.ubhajatiswe ungatfoli Iigama lesilumbi nobe lebuKhrestu lelitsatselwe eBhayibhelini. Kepha-ke uma sibuka kahle kutsi IiBhayibheli litsini, kuyatfolakala kutsi inkholo yesintfu esikhatsini lesinyenti ihamba endleleni yeliBhayibheli. Kantsi phela kungavumeli kutsi bantfu bendzabuko bachube emasiko abo ngiko kanye lekwenta kwekutsi inkholo yabo ibonakale kwangatsi yemadimoni. T1hagale encwadzini lehlelwe nguMakobane nalabanye, (1995) ubeka ngalendJela kuchaza bumetima inkhoJo yesintfu leyahlangabetana nabo kubelumbi: It is easy on hindsight, to speak of the African culture meeting with the Western and Christian cultures in an atmosphere of mutual tolerance and in search of those common elements than reinforce the values embedded in each culture. This has not always been the case. Colonialism did not create space for African culture. The dominant group did not recognise that the African culture has its own Wisdom, insights and values that informed the lives of Africans. African culture appeared to have had an arrested growth. At any rate the aspiration of the dominant group was to civilize the Africans or to assimilate them into their culture. At times the intention was to keep them at bay. This was the case under the apartheid system. It was the refusal to recognize Africans as equals, the refusal to recognize their own worldview and its inherent values, that gave rise to the emergence of exlusively Africa churches. It was also this denial that compelled Africans to accept Christianity and yet cling to their own culture. The upshot was that the African culture in many ways remained closed and 170
challenged in part by the new dominant culture or aspects of it withred away under pressure from both western and Christian cultures. (Makobane nalabanye, 1995:169). Nanobe sekuvakele kutsi inkholo yekuchamuka beyiyicindzetela kanjani inkholo yesintfu kepha nanyalo laba labayitsandzako inkholo yesintfu abamange baphele emandla, basayitsandza njengakucala. Kantsi futsi nalaba labatse balahla phansi konkhe lokuphatselene nemasiko baba bazalwane, kuyahlekisa kutsi ngisho umshado wabo wasesontfweni usakugcina lokunye lokumisimeto yesintfu njengekutsi nje inkhomo letawuhlatjwa ibonwe ngulabo labatsintsekako. Angeke nani ihlatjwe bangekho. Kantsi nemhlambiso nanawo basawenta kantsi phela kuyatiwa kutsi kuhlambiswa esintfwini hhayi esilumbini. Loku kukhombisa kona kutsi imfene ayilulahli lukhobo Iwayo. Bayatama bantfu kutsi banyembenye emasiko batsi angcolile kepha simo sekutsi babantfu bemdzabu siyabaphocelela kutsi bente imisimeto yesintfu. Umuntfu nakakhutjwa utsi 'maye gogo' ngisho lowogogo wakhe angamati ngemehlo kepha uyambita. Loku yintfo Jengenteki esilumbini. Kuyamangalisa nanobe kungetfusi kuva laba labatsi vele bona sebatalwe kabusha, abasanandzaba netintfo temasiko bakwenta loko. Kepha phela vele letinkholo letimbili ngekweliBhayibheli tihlobene nakukhulunywa Iiciniso. Kubhunyisela umntfwana naseluswane, kusoka, kuteka sitsembu, kungenana, kwenta umhlabelo ngesilwarie konkhe kukhona encwadzini leNgcwele, ngaphandle nakungabhalwa lensha. Kepha bakhona labatsi vele atikahlobani nanoma kunetinkhomba letinyenti kangaka letisho loko. Martin, (1995) ubeka kanjena: It was argued that the relationship Christianity and African culture has been construed in many ways. Some see Christianity and African culture as representing rival worldviews, resulting in an exclusivist affirming of one over the other. This means either that African traditions and culture are rejected as 'un-christian' or Christianity is rejected as a 'foreign religion'. Others separate religion and culture - Christianity, as a 171
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- Page 150 and 151: Lomkhulu, Hurley. Ngenhlanhla saphu
- Page 152 and 153: ukumbiza kahle uthunjana wami zimng
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- Page 156 and 157: ngenca yemfundziso lembi yebatfumbi
- Page 158 and 159: lekutinsika talo lelolikhaya. Kubik
- Page 161 and 162: of all creation, no matter the diff
- Page 163 and 164: ikakhulu uma kukhufunywa ngumuntfu
- Page 166 and 167: aphika bahlante kwayitolo utsi basa
- Page 168 and 169: man's senses and of nature, but hav
- Page 170 and 171: ukhombisa indlela latinyembenya nga
- Page 172 and 173: inkholo yesintfu inguko konkhe loku
- Page 174 and 175: eligion to the extent that the reli
- Page 176 and 177: Therefore, African Renaissance shou
- Page 178 and 179: instruments for the development of
- Page 180 and 181: sivakashelwa boNkosazane lababephum
- Page 182 and 183: sewente kutsi ube mdzibi munye nala
- Page 186 and 187: 'religion' is set apart from Africa
- Page 188 and 189: sprinkled before the altar or poure
- Page 190 and 191: lebekunyembenywa ngulabekunene keph
- Page 192 and 193: SEHlUKO 5 .5.0 LUHLATIYO, lOKUTFOLA
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- Page 196 and 197: labaphekelako kute Iizinga lekudia
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- Page 200 and 201: yesintfu kepha etimphondvweni temph
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- Page 204 and 205: 6. TINCWADZI LETISETJENTISIWE Acheb
- Page 207 and 208: Marwick, A.G. (1955): The Attitude
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4.4 Budlelwane nemtselela wenkholo yebuKhrestu enkholweni<br />
yesintfu<br />
Bantfu labanyenti bangakhuta umhlolo uma ungabatjela kutsi<br />
kunebudlelwane emkhatsini wenkholo yesintfu kanye neliBhayibheli. Vele<br />
kungabacaka kutsi lowekunene usanganiswe yini afuna kuhJanganisa emanti<br />
nemafutsa ingani kutsatfwa kwangatsi inkholo yesintfu iphikisana<br />
neliBhayibheli noma-ke inkholo yebuKhrestu. Loku kusukela ekutseni<br />
nakufika inkholo yebuKhrestu, bantfu batjelwa kutsi balahle konkhe<br />
lokuphatselene nemasiko ngoba naku phela kumadimoni akukabusiseki.<br />
Loku amange kugdne ngemasiko kuphela kepha ngisho kwamagama esintfu<br />
bewungeke nani.ubhajatiswe ungatfoli Iigama lesilumbi nobe lebuKhrestu<br />
lelitsatselwe eBhayibhelini. Kepha-ke uma sibuka kahle kutsi IiBhayibheli<br />
litsini, kuyatfolakala kutsi inkholo yesintfu esikhatsini lesinyenti ihamba<br />
endleleni yeliBhayibheli. Kantsi phela kungavumeli kutsi bantfu bendzabuko<br />
bachube emasiko abo ngiko kanye lekwenta kwekutsi inkholo yabo ibonakale<br />
kwangatsi yemadimoni. T1hagale encwadzini lehlelwe nguMakobane<br />
nalabanye, (1995) ubeka ngalendJela kuchaza bumetima inkhoJo yesintfu<br />
leyahlangabetana nabo kubelumbi:<br />
It is easy on hindsight, to speak of the African culture meeting<br />
with the Western and Christian cultures in an atmosphere of<br />
mutual tolerance and in search of those common elements than<br />
reinforce the values embedded in each culture. This has not<br />
always been the case. Colonialism did not create space for<br />
African culture. The dominant group did not recognise that the<br />
African culture has its own Wisdom, insights and values that<br />
informed the lives of Africans. African culture appeared to have<br />
had an arrested growth. At any rate the aspiration of the<br />
dominant group was to civilize the Africans or to assimilate<br />
them into their culture. At times the intention was to keep<br />
them at bay. This was the case under the apartheid system. It<br />
was the refusal to recognize Africans as equals, the refusal to<br />
recognize their own worldview and its inherent values, that<br />
gave rise to the emergence of exlusively Africa churches. It<br />
was also this denial that compelled Africans to accept<br />
Christianity and yet cling to their own culture. The upshot was<br />
that the African culture in many ways remained closed and<br />
170