- Title
- The impact of the Western conceptualization of the Christian gospel on its communication in a non-Western environment, with particular reference to the AmaXhosa
- Creator
- Higgs, Michael John
- Subject
- Christianity and culture -- South Africa
- Subject
- Church history
- Subject
- Missions -- South Africa -- Eastern Cape
- Subject
- Xhosa (African people) -- Religion
- Subject
- Communication -- Religious aspects -- Christianity
- Date Issued
- 2010
- Date
- 2010
- Type
- Thesis
- Type
- Doctoral
- Type
- D Th
- Identifier
- vital:11800
- Identifier
- http://hdl.handle.net/10353/356
- Identifier
- Christianity and culture -- South Africa
- Identifier
- Church history
- Identifier
- Missions -- South Africa -- Eastern Cape
- Identifier
- Xhosa (African people) -- Religion
- Identifier
- Communication -- Religious aspects -- Christianity
- Description
- This thesis examines the extent and nature of the impact of the contextualization of Christianity upon the amaXhosa from the missionary irruption in the nineteenth century to the present day, and proceeds to examine the implications of this impact for the presentation of the Christian gospel in the contemporary Eastern Cape. Chapter One describes the problem, offers definitions of key concepts and outlines the procedural method for the rest of the thesis. Chapter Two deals with the question of the cross-cultural communication of the Christian gospel in theory. Doctrinal questions such as the nature of the gospel are examined. The basic hermeneutical issue of the categorization of doctrinal tenets according to whether they are required or simply permitted is discussed in terms of Osborne's categories: 'cardinal', 'non-cardinal'. Tenets which are found to be 'anti-scriptural' would be rejected. Specific hermeneutical topics such as language and meaning, symbolics, textuality and orality are then discussed. This is followed by a survey of secular influences which affect a conceptualization. This chapter is preparatory to, and definitive for, the discourse which follows. Chapter Three outlines the cultural heritage from which the Western missionary contextualization of Christianity developed. It shows the extent to which this presentation of the gospel was dependent upon the philosophy which Britain and Europe inherited from the classical Greek culture. More modern developments such as the Enlightenment, Empiricism and Historicism bring the discourse up to the point at which the missionaries arrived. Chapter Four deals with the initial encounter between the missionaries and the amaXhosa. A brief account is given of the nature of the religious and spiritual aspects of the Xhosa culture which first encountered Christianity. The doctrinal section of this chapter deals with those doctrines in the missionary message which became issues for the amaXhosa. The hermeneutical section shows how the cultural setting of the West (vii) affected both the contextualization by the missionaries and the conceptualization by the amaXhosa. To a large extent, the missionaries made the double mistake of imposing their culture on the amaXhosa and failing to accord respect, even recognition, to the Xhosa culture. This amounted to imperialism, which, together with the political imperialism of Britain as the colonizing power, evoked responses from the Xhosa community which are outlined in section 4.4, including those of Nxele and Ntsikana. Because the impact of the Western contextualization is an on-going phenomenon, the thesis continues to trace its development up to the present time. Apartheid is briefly mentioned in Chapter Five. The point is made that all white people were perceived by the amaXhosa to be Christians, and the architects and practitioners of apartheid claimed to be Christians. This ideology therefore had a direct effect on the Xhosa conceptualization of the gospel. The architects of apartheid actually believed that they were accepting God's gift and mandate. This chapter includes Black theological reaction to apartheid in terms of the South African version of Liberation theology. Chapter Six returns to Western Theology in order to bring the sphere of discourse from the point at which it left off at the end of Chapter Three up to the present time. The schools of thought in this period are: Secularism and Existentialism, together with their theological extension, Demythologization. The main religious movements are the Charismatic Movement and Neo-Pentecostalism. Postmodernism came as a later philosophical school, to be followed by Globality. Chapter Seven deals with black South African reactive and proactive responses. The predominant theologies are those of Dwane, Buthelezi, Boesak and Mtuze. Although Dwane, Buthelezi and Boesak came on the scene at the same time as the black theologians reviewed in Chapter Five, their work is placed here because it differs significantly from the more radical responses of the latter. Mtuze is post-apartheid, and responds to the developments outlined in Chapter Six. Chapter Eight draws the findings of the thesis together, by considering how the Christian Gospel ought to be presented to the various contemporary sub-cultures of the amaXhosa. (viii) The last Chapter applies the findings of the thesis to the task in hand. The desired outcomes are listed and briefly discussed. The task ahead is enunciated in terms of manpower and other resources for the effective communication of the Christian gospel in the twenty-first century. The past, present and projected programmes of the Bible Institute Eastern Cape [the target institution] are described and assessed. Finally, topics which presented themselves in the course of the preparation of this thesis are suggested for future research.
- Format
- ix, 325 leaves; 30 cm
- Format
- Publisher
- University of Fort Hare
- Publisher
- Faculty of Social Sciences & Humanities
- Language
- English
- Rights
- University of Fort Hare
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