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 practical, and had little to do with everyday realities. It appears to have been focused on Western ethnocentricity rather than on the propagation of the Gospel. As a result, it could not fulfil the purpose for which it was intended. In Africa, as everywhere else in the world, the interpretation of the Gospel message takes place in a particular and unique context. This means that, in the practice of theology, one should take into account not only the spirit and the Gospel message, but also the culture of the people to whom the message is being communicated. This research deals in depth with the failure of the missionaries to recognise factors that either hampered or could have facilitated the acceptance of the Gospel message in Venda culture. Furthermore, it aims to probe into strongholds of ancestral veneration that have helped to sustain the beliefs of the Vhavenda. Ancestors, because of their authority and power, are said to intervene in the affairs of their descendants, and to provide meaning, values and protection.In short, they respond to the spiritual needs of their descendants. Ancestors appear to occupy the centre stage in lieu ofChrist. During this research, it became clear that a large number of Vhavenda profess to be Christians, and yet cling tenaciously to their traditional beliefs. This is evident in crisis situations that are occurring, in terms of both individuals and families. This implies that in the heart of an African Christian, there arises a juxtaposition, due to the fact that African traditional religion is inseparable from daily life for these people. Traditional beliefs, customs and practices of the Vhavenda are examined. Some of these features pertain to attributes of God and ancestral veneration, and the African concept of salvation. Evidence from a variety of scholars indicates that Africans never worship ancestors, in the strict sense of the word. The cultural practices that Africans perform aim at demonstrating their faith in God. They are symbolic in nature. It is interesting to note that both Western missionaries and the African people attribute the same nature to the Supreme Being, who in the case of the Vhavenda, is known as Nwali. It may be concluded, therefore, that there is a similar conception of the existence of a 'superpower' across the spectrum of both cultures,albeit approached from different angles. Nwali represents the final and highest power. Although the introduction of the Christian God received a negative response from the Vhavenda, as a result of conflicting names and the meanings attached to those names, there is at least a common understanding of such names today. The prevailing idea behind the formation of the African Independent Churches was not intended as a move to ostracise anyone. The white missionaries brought the Gospel to the indigenous people, but some of the mainstream churches could not satisfy the spiritual needs of the indigenous people. The African Independent Churches do not regard these mainstream churches as standard or ideal, and do not find their own norms in early Christianity. The African Independent Churches restore a sense of purpose; they often say things such as'feel at home, we are in our church, we govern ourselves'. The church should study traditional African beliefs. Traditional African culture is not all bad; neither is everything good. As in all cultures, there are positive factors that have held the culture together, and there are negative factors that degrade human dignity. It should be made clear that Christianity should be received in alignment with one's geographical context and environment, and in accordance with one's cultural situation. The African concept of salvation is another feature that has been investigated in this paper. Salvation is approached holistically, that is, the healths of the human body as well as the spirit are perceived to be inseperable. If the missionaries of the past had been patientand open-minded enough to study and analyse the sacrificial rites as conducted by the Vhavenda, thiswould have acted as a base or steppingstone towardshelping the Vhavenda to accept and embrace the final sacrificial offering of Jesus Christ. The researcher further explains that it is therefore not surprising that some Vhavenda regard Jesus as the prime ancestor, healer, liberator, mediator, elder brother and master of initiation. The researcher is compelled to conclude that lufu ndi muratho kana dambuwo (death is a bridge). To the Vhavenda, death is not a total annihilation, but is regarded as a bridge by means of which one crosses to the next world.