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sprinkled before the altar or poured at the base of the altar
(Leviticus 4:6-7). We are merely saying that the custom of
spilling blood is alive and cannot be ignored in the context of
inculturation. It would be ideal to bring it into the funeral rites
carried out at the home of the deceased - at the start of the
night vigil or the evening before the marriage feast, etc.
(Makobane nalabanye, 1995:55).
Lokubuhlungu nakukhulunywa ngenkholo yesintfu kutsi konkhe lokubhaliwe
ngayo kubhalwe belumbi nobe bantfu labamaKhrestu, manje-ke kutfolakala
kutsi lokunyenti kuyavumelana. Kwasabona lobudlelwane lobukhona
kulukhuni satje kubutfola kahle emibhalweni ngobe phela naku babhala
labakutsandzako. Uma singake sive nankhu umbono waHundelby, (1972)
kutawuvakala kahle loku lesikushoko nakabeka atsi:
-.
Rapid social change throws man back upon the traditional
•worldview' which the churches have often failed to
understand. Meanwhile the old African and prophet reJigiona
are adapting their teachings to meet modern situations and
attract the Christian while fundamentally they continue to rely
upon traditional culture. In this tradition and culture, the tribe
was the family at large. Its members shared the same
mythological past and received security within the community.
Man is the tribe's subjective expression. When missionaries
first appeared, aCtion steps were taken by the tribe to
discourage its members from accepting the new faith, as it
meant in effect that they must forget their traditional life. It
was thus seen as a threat, both destructive and dangerous, and
consequently a reaCtion was bound to come. The reactionary
movements which came into existence emphasize healing by
magical means and witchcraft, and the indegenous aspects of
. worship and leadership. It is unfortunate but true that the
discrepancies between Christian practice and teaching played a
considerable part in this resistance to change. As soon as
primitive man passed from the mythological stage to the
funCtional stage and realised that he is in history and has a
destiny, he immediately discovered the obstacles with which he
must contend.
(Hundleby, 1995:44).
Nabani uyativera kutsi lolobhalile lapha akasuye nani umuntfu lophila imphilo
yemasiko nemihambo ngobe inkholo yesintfu ayikahlangani nakancane
nebutsakatsi. Kantsi futsi lokunye lokungashiwo kutsi bantfu labamaKhrestu
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