The tenacity of African Traditional Religion in Venda Christianity : a missional investigation

Abstract

The approach of the missionaries towards the Vhavenda was more scholarly than \npractical, and had little to do with everyday realities. It appears to have been focused \non Western ethnocentricity rather than on the propagation of the Gospel. As a result, \nit could not fulfil the purpose for which it was intended. \nIn Africa, as everywhere else in the world, the interpretation of the Gospel message \ntakes place in a particular and unique context. This means that, in the practice of \ntheology, one should take into account not only the spirit and the Gospel message, \nbut also the culture of the people to whom the message is being communicated. \nThis research deals in depth with the failure of the missionaries to recognise factors \nthat either hampered or could have facilitated the acceptance of the Gospel \nmessage in Venda culture. \nFurthermore, it aims to probe into strongholds of ancestral veneration that have \nhelped to sustain the beliefs of the Vhavenda. Ancestors, because of their authority \nand power, are said to intervene in the affairs of their descendants, and to provide \nmeaning, values and protection.In short, they respond to the spiritual needs of their \ndescendants. Ancestors appear to occupy the centre stage in lieu ofChrist. \nDuring this research, it became clear that a large number of Vhavenda profess to be \nChristians, and yet cling tenaciously to their traditional beliefs. This is evident in crisis \nsituations that are occurring, in terms of both individuals and families. This implies \nthat in the heart of an African Christian, there arises a juxtaposition, due to the fact \nthat African traditional religion is inseparable from daily life for these people. \nTraditional beliefs, customs and practices of the Vhavenda are examined. Some of \nthese features pertain to attributes of God and ancestral veneration, and the African \nconcept of salvation. Evidence from a variety of scholars indicates that Africans \nnever worship ancestors, in the strict sense of the word. The cultural practices that \nAfricans perform aim at demonstrating their faith in God. They are symbolic in \nnature. It is interesting to note that both Western missionaries and the African people \nattribute the same nature to the Supreme Being, who in the case of the Vhavenda, is \nknown as Nwali. It may be concluded, therefore, that there is a similar conception of \nthe existence of a 'superpower' across the spectrum of both cultures,albeit \napproached from different angles. Nwali represents the final and highest power. \nAlthough the introduction of the Christian God received a negative response from the \nVhavenda, as a result of conflicting names and the meanings attached to those \nnames, there is at least a common understanding of such names today. \nThe prevailing idea behind the formation of the African Independent Churches was \nnot intended as a move to ostracise anyone. The white missionaries brought the \nGospel to the indigenous people, but some of the mainstream churches could not \nsatisfy the spiritual needs of the indigenous people. The African Independent \nChurches do not regard these mainstream churches as standard or ideal, and do not \nfind their own norms in early Christianity. The African Independent Churches restore \na sense of purpose; they often say things such as'feel at home, we are in our church, \nwe govern ourselves'. \nThe church should study traditional African beliefs. Traditional African culture is not \nall bad; neither is everything good. As in all cultures, there are positive factors that \nhave held the culture together, and there are negative factors that degrade human \ndignity. It should be made clear that Christianity should be received in alignment with \none's geographical context and environment, and in accordance with one's cultural \nsituation. \nThe African concept of salvation is another feature that has been investigated in this \npaper. Salvation is approached holistically, that is, the healths of the human body as \nwell as the spirit are perceived to be inseperable. \nIf the missionaries of the past had been patientand open-minded enough to study \nand analyse the sacrificial rites as conducted by the Vhavenda, thiswould have acted \nas a base or steppingstone towardshelping the Vhavenda to accept and embrace the \nfinal sacrificial offering of Jesus Christ. The researcher further explains that it is therefore not surprising that some \nVhavenda regard Jesus as the prime ancestor, healer, liberator, mediator, elder \nbrother and master of initiation. The researcher is compelled to conclude that lufu ndi \nmuratho kana dambuwo (death is a bridge). To the Vhavenda, death is not a total \nannihilation, but is regarded as a bridge by means of which one crosses to the next \nworld.

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