CHAPTER SEVEN

7.0 THE MISSIONARY MOVEMENT OF THE 19TH CENTURY

7.1 PREAMBLE

Contemporary Christianity in Africa goes back to the 19th Century, save for the ancient Christian Churches
in Egypt, Ethiopia, and a few other lost outposts along the Coast. And this Modern or Contemporary
Christianity in Africa would be centered on the Negro race in Sub-Saharan Africa.

During the 19th Century Missionary Movement; Conversion to Christianity happened in an astonishingly
short time, and embraced an extremely large sector of the Population compared to the earlier Missionary
efforts, resulting in over 200,000,000 Christians, so much so that, it is considered to be the greatest epoch
of Conversion in the entire history of the Church.

The reasons that could have caused this are:

1. The Religious revival in Europe leading to great missionary efforts to be carried out in
Africa.
2. The Improved Religious Receptivity of the Africans which made them to respond favourably
to the European Missionary Efforts.
3. The External Factors of Exploration, Colonization, and Independence of the African
Countries: The European Exploration and Colonization helped a lot in the Planting and
Establishing of the Church in Africa, whereas African Independence would help a lot in
speeding up the process of her Indigenization and Inculturation.

This entire epoch of the 19th Century Missionary Revival may rightly be divided into three periods along the
following historical events:

1. The First Apostles of Faith in the time of exploration: C. 1800 – 1880

2. The Establishment of the Church in the time of colonization: C. 1880 – 1960.
3. The Indigenization of the Church in the time of Independence: From 1960 onwards.

A few important highlights can be still enumerated here, regarding the entire epoch of the 19 th Century
Missionary Revival:
 1. The Year 1792 saw the foundation of the BAPTISTS as the very first Protestant Missionary
Society to work in Africa; the definitive establishment of the MORAVIAN GENADENTAL as
the first Mission in South Africa; and the Foundation of FREETOWN in Sierra Leone as the
base of Mission Work in West Africa for the Protestants. At the initial stage, for about 40
years, Evangelization would be restricted only to the Liberated Slaves in these areas.

2. In the 1840s Proper Missionary Activity would begin especially for the Catholic Missions.

3. From 1840 to 1880 Exploration of Africa from all sides would take place, and the Gospel
would be spread into the interior of the Continent, although with little visible success.

4. The Period from 1880 to 1960, along with the colonization of African states, was very
decisive in the planting, growing, and maturing of the African Church.

5. From what we call the AFRICA YEAR 1960 onwards, with the Independence of Africa, saw
the Indigenization of the African Church. This same year 1960, saw the preparation of the
Second Vatican Council, which council became very vital for the Catholic Church in
Independent Africa.

7.2 THE PROTESTANT RELIGIOUS REVIVAL AND MISSIONARY MOVEMENTS

PROTESTANTISM was the most important new ingredient that helped to foster Modern Christianity in
AFRICA. It is worth noting that; for half a century (1792 – 1842), Protestant Missionaries were practically
alone in the field. And until the end of this great 19 th Century with the WORLD WAR I, the PROTESTANT
EVANGELISTS would be far more numerous than the CATHOLIC EVANGELISTS.

The major reason for the superiority of the Protestants over the Catholics during this time was: that the
Protestant Church in Europe had experienced a great revival movement in the previous century( ), yet
the Catholic Church had on the other hand suffered a serious setback from which she was starting to
recover, but quite slowly, after the Napoleonic Wars (1815 onwards).

The Protestant Movement began its Missionary Activity – combining Evangelicalism (living according to the
Gospel) with Evangelism (preaching the Gospel). This Protestant Movement grew from among the leading
revival groups which included: the Pietists and Moravians.

But the greatest single force would come from the ENGLISH BAPTIST WILLIAM CAREY, and the leading
Missionary Country would be GREAT BRITAIN.
Upon the onset of Protestant Missionary Activities in Africa, some Protestant Missionary Societies would
become very important in spreading the Gospel among the masses on this continent. Among these, we
have the following:

From Britain

1. The Baptist Missionary Society (BMS), founded in 1792 by WILLIAM CAREY – the first Missionary
Movement in modern era.
2. London Missionary Society (LMS), founded in 1795 – which comprised of various denominations,
although it was practically Congregational.
3. The Scottish Missionary Societies, founded in 1796 – which included; the Edinburgh Society, the
Later Church of Scotland Mission (CSM), the Glasgow Society, and the Later Free Church of
Scotland Mission (FCSM).
4. Church Missionary Society (CMS), founded in 1799 by the Evangelical wing of the Church of
England – this was the most influential society in the British colonies.
5. Wesleyan Methodist Missionary Society, founded in 1813.
6. Universities’ Mission to Central Africa (UMCA), founded in 1858 following Livingstone’s appeal.

From Europe:

1. The German Evangelical Basel Missionary Society, founded in 1810.

2. The French Reformed Paris Missionary Society, founded in 1814.

From United States of America:

1. The American Board of Commissioners for Foreign Missions, founded in 1810.

2. The American Baptist Foreign Mission Society, founded in1814.

The Protestant Missions would receive their greatest boost with the advent of the BRITISH AND FOREIGN
BIBLE SOCIETY which was founded in 1804, and was interdenominational. The whole Protestant
Missionary Movement was originally of Evangelical inspiration and this aspect would boost it greatly, so
much so that, it would achieve recommendable success. Up to date, 80 percent of the Protestant Churches
are Evangelical in character.

The Women would also contribute to the Protestant efforts of Evangelization; The Protestant Missionaries
always went along with their wives. These always shared eagerly their domestic skills with their African
Sisters. And some young lady volunteers frequently worked with distinction.
 7.3 THE CATHOLIC MISSIONARY REVIVAL AND MOVEMENTS

The Catholic Missionary Revival would follow the Protestant one which had been began earlier on, on the
African Continent, as already noted.

Let us recall that; at the beginning of the European Explorations, the propagation of the Faith on the
continent of Africa had been entrusted to the KINGS OF SPAIN AND PORTUGAL, who by then had divided
the world among themselves. But the withering of their power in the Later Centuries, would result also in
the decline of the Catholic Missions, although positively; this occurrence would liberate the Mission Work of
the Catholic Missionaries from Royal Patronage (In Africa, the PADROADO – the Portuguese Patronage,
remained restricted to the few places where Portugal exercised effective control until it would be abolished
completely in 1975).

Consequently; Modern Catholic Missions, beginning in the 19 th Century, became the responsibility of the
Whole Church: The Mission Work would be supported by the Lay Faithful, directed by the Pope, and
carried out by a host of Missionary Societies, old and new.

Catholic Missionary Activities of the 19th Century in Africa started with the advent of A NEW POPULAR
ENTHUSIASM, which formed their base: In 1822, PAULINE JARICOT founded in LYONS the First and
Most Extensive of some 270 support organizations. This Organization would preoccupy itself with the
provision of Financial Contributions, and also ensured that Daily Prayers were offered for the Salvation of
the Pagans.

This Organization would later on receive Papal Approval and Papal Reorganization under POPE
GREGORY XVI (1831 – 1846). It would then be put into action through the “PROPAGANDA”, which came
to be known as the CONGREGATION FOR THE PROPAGATION OF THE FAITH. And this organization
has known grown into the most important Roman Curia department.

It was in 1841 that FRANCIS LIBERMANN spearheaded the Foundation of a Missionary Society in view of
carrying the Light of the Gospel to Africans. This would then be followed, in the second half of the Century,
the REVIVAL and MISSIONARY REORIENTATION of a number of old orders such as: the Benedictines,
Franciscans, Dominicans, and the Jesuits; who had so far almost alone engaged in the Missionary Activity.
But also some New Societies, chiefly Congregations, were found, and these dedicated themselves entirely
to the Work of Evangelization.

FRANCE was the leading Catholic Country that supported so much the Missionary Activities: France gave
rise to the three greatest Catholic Missionary Societies that worked in Africa. These were:

a) The Holy Ghost Fathers (CSSP) – who would be renewed by LIBERMANN in 1848.
b) The Fathers of Lyon, founded by BRESILLAC in 1856.
c) The White Fathers (WF), founded by CARDINAL LAVIGERIE in 1868.

Additionally; a host of Congregations for Sisters and a number of Priestly Communities would be founded,
many of which were specifically dedicated to MISSION WORK, among whom we have:
 a) The Oblates of Mary Immaculate (OMI) in Southern Africa
b) The Montfort Fathers (SMM) in Malawi.

ITALY also supported the Catholic Missions in Africa: Its Missionary Spirit received a new impulse and
would serve the cause of the GOSPEL in Africa under different Missionary Societies:

a) CARDINAL MASSAJA’S GALLA MISSION founded in 1846.

b) The Foundation of the VERONA FATHERS (MCCJ) by COMBONI in 1867
c) The Foundation of the CONSOLATA FATHERS (IMC) by ALLAMANO in 1901.

From BELGIUM, Africa received Missionaries from Missionary Societies such as:

a) The SCHEUTISTS (CJCM) founded in 1886.

From GERMANY, Africa received Missionaries from Missionary Societies such as:

a) The BENEDICTINES OF ST. OTTILIEN (OSB) founded in 1887

b) The DIVINE WORD MISSIONARIES (SVD) founded in 1892.

From ENGLAND came the MILL HILL MISSIONARIES (MHM) who were founded in 1894, while from
IRELAND, its own Mission Organization known as ST. PATRICK’S SOCIETY (SPS), also known as
KILTEGAN FATHERS, would be founded only in 1932.

Among the Old Orders that were revived and engaged once again in Missionary Activities of the 19 th
Century in Africa we have: the Jesuits (SJ), the Franciscan (OFM), the Dominicans (OP), the Benedictines
(OSB) and the Vincentians (CM).

But as time went own, and the African Missions continued to expand, many newer societies would come to
work. These included: The Redemptorists, Salesians, and the Pallottines. Also the Marianhill Mission
Society developed out of a cistern Monastery in South Africa.

All these Missionary Societies also had Lay Brothers as being members in the societies, and working with
their technical skills. But there were also some Missionary Societies for Brothers purely independent. And
examples of these would be: The Brothers of Christian Instruction, who were founded by LA MENNAIS,
and came to work in Africa as early as 1836.

The Catholic Missionaries, from the very beginning, sought the cooperation of the Congregations of Sisters.
And most of these were founded by the founders of the Fathers’ Societies; such as: White Sisters, the
Comboni Sisters, the Mill Hill Sisters, the Missionary Benedictine Sisters, the Precious Blood Sisters, and
the Consolata Sisters. These too contributed a great deal towards the cause of the Gospel in Africa. For
instance; the Sisters of ST. JOSEPH OF CLUNY, whose foundress was SR. ANNE MARIE
JAVOUHEY, would go to SENEGAL as early as 1819, and thus being the Pioneers of Modern
Catholic Evangelization in Africa.
 7.4 CHARACTERISTICS / FEATURES OF THE 19TH CENTURY MISSIONARY REVIVAL

These Modern Missionary Efforts of the 19th Century thrived greatly due to a number of factors or features
that characterized them. We can mention the following:

1. Unity of the Missionary Goal: Unlike for the earlier missions, the modern missionary efforts
had unanimity about their missionary goal from the beginning. They all strove towards building up
Churches and not just saving Souls. The Protestant Missionaries concentrated on creating a small
elite group of convinced believers. The Missionaries of the great historic Churches, such as the
Lutherans and the Catholics, labored at once to have whole regions evangelized. Hence, the
Catholic, for instance, would move from village to village, erecting a school or a prayer centre
which they would entrust to Catechists and Evangelists. This approach even made them to
overtake the Protestants although they had arrived in the Missionary Field later than the
Protestants.

2. The Use of African Missionaries. The axiom of all missionaries at this time was;
“AFRICANS MUST BE CONVERTED BY AFRICANS”. Upon the loss of many Mission Personnel
due to the harshness of the Climate, made the European Missionaries to adopt the idea of training
African People to become their co-workers and Missionaries to their fellow Africans. This was
especially common to the Protestants and the Catholics. These would train African Co-Workers,
starting with the Catechist-Evangelists, proceeding to an ordained ministry and aiming at self-
responsible Churches.

In 1840s FRANCIS LIBERMANN would proclaim as a goal for the Holy Ghost Fathers the training
of an African Clergy and the Establishment of a hierarchy, running dioceses of the Universal
Church; he placed Priestly Training as a priority on the Missionary agenda. Also the later Catholic
Mission Societies would follow suit. Then in 1850s, CMS Secretary HENRY VENN would also
develop for the Anglican Missions the Policy of preparing self –supporting, self-governing and self-
extending Churches under a native ministry and an indigenous episcopate.

These measures yielded some success to a certain degree as it can be read from FALK’S WORK,
who noted that the Evangelization of Africa has mostly been through the testimony and ministry of
African Christians.
 3. A more Positive Approach to African Culture: The Missionaries were more eager to
learn the African Languages than it was the case with the earlier missionaries. They put this as a
rule upon themselves. Many of them even studied tribal customs and history. And consequently,
they would engage in the work of translating and distributing Scriptures in Local Languages on a
wider scale. And this would become an effective means of Evangelization. And with the printing of
the Bible in the Local African Languages, Christianity would become to a certain degree
indigenized for some of the African Tribes.

However, the lack of a proper study of the African Traditional Religions unfortunately hindered a
positive evaluation of the African Religious Heritage and a Proper Policy of Inculturation.

CHAPTER EIGHT

8.0 THE AFRICAN SLAVE TRADE AND ITS ABOLITION

8.1 ITS GROWTH

THE EUROPEAN SLAVE TRADE that began in the days of PRINCE HENRY THE NAVIGATOR became
very famous on the AFRICAN COAST so much so that in the 18 th Century, “AFRICAN TRADE” came to be
identified with “THE TRADE IN MEN”.

During the 15th and 16th Centuries, the trade in slaves from Africa was almost entirely Portuguese: On the
earliest voyages down the West African Coast, Negro slaves would be taken back to Portugal, and Prince
Henry was interested in their conversion to Christianity. And before his death, some 700 to 800 Negro
Slaves were being imported into Portugal annually.

Upon the Discovery of the New World and the development of its vast resources, a new demand for slaves
to work in the mines and in the plantations appeared. The Native Population was not equal in numbers and
physique to this new demand! Consequently, Africans would be caught and carried overseas.

In the 16th Century, the development of the Sugar Plantations in the West Indies and Brazil greatly
increased the demand for slaves. Hence, the Portuguese would carry out direct traffic of slaves between
Africa and America. An Archival Document of the Lisbon Geographical Society, states that by year 1548,
there were 10 or more European Exporters of Slaves, and that from the Port of PINDA, 12 or 15 ships,
each with a cargo of 400 to 700 slaves, sailed annually.

Later on by 1600, the Dutch and the English would supersede the Portuguese as carriers of slaves to the
New World. The Dutch would export ten times as many Slaves as the English.
In 1672, the ROYAL AFRICAN COMPANY OF ENGLAND took over the West African Trade, and this trade
would continue to grow enormously under this company: Between 1680 1nd 1688, for instance, about 5000
to 9000 slaves would be shipped. In the same period, 15,872 slaves were sold in JAMAICA alone. This and
other English companies / traders would land in the plantations some 25,000 Negroes every year.

With the 18th Century, the ENGLISH took the lead. This was due to the growth of the BRITISH SEA
POWER. Now, through and by the ARTICLE OF THE PEACE OF UTRECHT of 1713, the French contract
to supply slaves to the Spanish Colonies in America would pass to the English.

From this time onwards, the development of this lucrative Slave Trade would become a major definite
Object of BRITISH POLICY, and by 1770, about half the total trade was in the British Hands, with a fleet of
192 slave-ships with capacity for 50,000 slaves. But also the French, the Portuguese, the Dutch and the
Danes were the other principal carriers. In brief, the British would consider SLAVE TRADE to be the basis
and the key stone in the Arch of British commercial prosperity. We have a quotation that alludes to this fact:
“How vast is the importance of our Trade to Africa, which is the first principle and foundation of all
the rest; the main spring of the machine, which sets every wheel in motion…..the African Trade is
so very beneficial to Great Britain, so essentially necessary to the very being of her colonies, that
without it neither could we flourish nor they long subsist”.

8.2 THE SLAVE TRADE AND THE CHURCHES

For the most part of the period, SLAVE TRADE was not repugnant (disgusting) even to the Christian
Conscience. Many Portuguese and the Dutch in Africa continued to make sincerely their Christian
Profession, while at the same time continued to share in the trade. The English too, were not exceptional.

LORD DARTMOUTH, a recognized Leader in the Church, while he was still the Colonial Secretary, replied
in 1775 to a colonial protest in these words: “We cannot allow the colonies to check or discourage in
any degree this traffic so beneficial to the nation”.

GEORGE WHITFIELD was one of those who greatly supported the act done when the article in the Charter
of the Colony of Georgia which forbade slavery was repealed (rescinded or cancelled) in 1749.

JOHN NEWTON while he was still a youth and a heathen was very active in Slave Trade. But even after
his eventual conversion to Christianity, he continued to visit West Africa with the same interests. And again
after his marriage in 1750, he would make three voyages to Guinea as the commander of a Slave Ship.
Moreover what he wrote of this period betrays his faith: “I never knew sweeter or more frequent hours
of Divine Communion than in my two last voyages to Guinea”. With these words, John Newton
showed that he saw nothing wrong in this Trade, and moreover he considered it as the “Appointment of
Providence”

The Society for the Propagation of the Gospel would receive in TRUST three Estates with their Negroes
under the WILL of GENERAL CODRINGTON, for the purpose of endowing theological and medical studies.
On the later abolition of Slave Trade, this Society would receive pounds 8,823,8s. 9d in respect of
compensation for the Slaves on its estates.

8.3 THE ABOLITION OF SLAVE TRADE AND OF SLAVERY

The abolition of Slave Trade was a gradual process in which various factors and different personalities
contributed a great deal. This can be discussed as below:

8.3.1 RELIGIOUS REVIVAL MOVEMENTS

The Effective Renewal of Christian Missionary Enterprise in Africa came as a result of an extensive revival
of Religion that swept through Great Britain and America in the course of the 18th Century. This Religious
Revival changed profoundly the Religious Complexion / Character of the British Isles and North America,
and also produced an amazing record of self-denying service overseas (Missionary Asceticism).

Eventually; the Evils and the Evil of the Slave Trade would be exposed to the British Public, and after a
hard contested struggle, the Nation (BRITAIN) would prohibit the traffic of Slaves. And later on, after further
campaigning against the African Trade, the institution of Slavery itself would be abolished within the British
Dominions.

Concurrently, as the struggle against Slave Trade was on, Great Britain, North America, and the entire
continent of Europe were realizing the springing up of many Missionary Societies, which brought forth the
Renewal of the Christian Enterprise through these agencies. And this would then produce an amazing
expansion of Christianity throughout the World during the 19th Century and after.

Evangelical Revitalization and its antecedents brought forth a genuine desire for Spiritual Refreshment.
Religious Societies that rose up sought to nurture the spiritual life of the more devout in a difficult age.
Through these circles, other like-minded Christians would be found, and spiritual witness would be spread
to the continent of Europe and the rest of the world.

Such men as JOHN WESLEY AND GEORGE WHITFIELD cannot go without mention. Most though not all
of the eminent leaders of religious revival groups were ordained Clergymen of the Church of England. With
Wesley’s death in 1791, METHODISM had more and more developed its own life as a separate
Communion from ANGLICANISM.

8.3.2 THE CLAPHAM SECT

This was a historically known group of Evangelical Men that deserves mentioning in the struggle against
Slave Trade. To this group belonged JOHN VENN, a son of HENRY VENN of Huddersfield. He came to
CLAPHAM as rector in 1792 and during his tenure of 21 years was known as the leader of a group of
outstanding men of evangelical persuasion within his parish. They spread in the world around them that
experience of Christian brotherhood which they enjoyed among themselves.

Among the topics they discussed at Clapham were; the abolition of Slave Trade and the Expansion of
Christianity as well as many needed reforms nearer home. They often used Parliamentary Campaigns, the
Education of Public Opinion through press, the Dissemination of Evangelical Literature and above all of the
Scriptures, the Encouragement and the Support of Evangelical Pulpits.

Through the Personnel of this sect, many achievements would be realised:

a) Henry Thornton (1760-1815) - He was a very generous man, who always gave away a large
part of his annual income to the needy.

b) William Wilberforce (1759-1833) – He was moved greatly by Methodist impressions and

would later become a sincere and humble Christian disciple. He conceived of his vocation as being
an apostle in the Parliament of the British Anti-Slavery Movement. His dedication to the task would
become an event of outstanding importance in the history of Africa.

c) Granville Sharp (1735-1813) – He developed interest in the suffering Negro Slaves brought
to England. He would then study the LAW on the Subject, and eventually succeeded in securing
from the CHIEF JUSTICE, LORD MANSFIELD, the famous JUDGMENT OF 1772 regarding the
forcible detention of a Slave. The Judgment ran thus: “I cannot say this case is allowed or
approved by the Law of England; and therefore, the BLACK must be discharged”. From this
time on, all slaves in England were recognized as FREE MEN. And thus, Slavery would be deleted
from the British Isles.

d) Zachary Macaulay (1768-1838). He had gone to Jamaica while still of 16 years of age.
Returning from there in 1792, and having been disgusted by what he had seen of Slavery, he
would serve in Sierra Leone, and gave nearly 40 years of unstinted service to great causes on his
return. The abolition of Slave Trade was his main concern, although he was also active in
Missionary and Educational movements. According to Sir James Stephen, the fight against Slave
Trade was a task divinely committed to Zachary Macaulay.

e) James Stephen (1758-1832) – He was the Lawyer of the CLAPHAM SECT. He provided
Wilberforce with information about slavery and the Slave trade while he was still practicing in the
West Indies. When he returned to England, he would in 1808 become a Member of Parliament.
 f) Charles Grant (1746-1823). He had much interest in the East. He would return from India in
1790 and became a Director of the East India Company, and three times, its chairman. His work as
the Director and Chairman of this company, and as a Member of Parliament, influenced greatly the
abolition of Slave Trade and Slavery on Religious and Philanthropic grounds.

g) Lord Teignmouth (1751-1834). He was an ex Viceroy of India. As a strong Christian; among

his Christian undertakings, he became the First President of the British and Foreign Bible Society,
a position he adorned with honour for 30 years.

All these are praised for their memorable efforts in the latter part of the 18 th Century and in the early part of
the 19th Century to in increasing NATIONAL RIGHTEOUSNESS, and in THE CONVERTION OF THE
HEATHEN. They never rested until the CURSE of SLAVERY was swept away from all parts of the British
Dominions.

Indeed there were some other like-minded groups who marched with them in the struggle against Slave
Trade and Slavery. But none of such groups was so distinguished as the CLAPHAM SECT in the
Evangelical succession, with such decisive achievement to its credit.

With heroic self denial and steadfast zeal, they surmounted difficulties, challenged threatening opposition,
and dealt many a mortal blow to evils of the time. Through service to the Negro, the face of Slave ravaged
Africa slowly began to change.

8.3.3 THE ANTI - SLAVERY MOVEMENT

Albeit Slave Trade and Slavery had been abrogated by the Law of the British Protectorate Government,
and the Establishment of a Settlement for the Freed Negroes at Sierra Leone had been reached at and was
on course, still little could be achieved while the Slave Trade continued!

And so, to get rid of the nefarious traffic, and of Slavery itself, was the major task upon which energy had to
be concentrated. To this Anti Slavery Movement, many streams or groups of influence contributed to its
strength:

a) The Quakers:

These posses the place of honour as being the first Christian Community to experience an awakened
conscience on the matter, and consequently to discipline their members against this evil. In the American
Colonies, the Quakers pioneered the abolition process. Further studies of the Issue by the Quakers wound
unveil the Evil of Slavery and aroused a sense of their neglected duty. Sympathetic discussions would
follow and finally the TRUTH triumphed over all opposition. The First committee then would begin its actual
aggressive work against Slavery.
WOOLMAN, a Quaker, aided the English Speaking Nations to throw off the disgrace of Slavery, especially
in America. In Great Britain, the Quakers were the first to organize support for Abolition, and to seek to
educate public opinion on the subject. In 1783, they would appoint a committee for the purpose, and
additionally, they supplied a tract of Anthony Benezet (1713-1784) – which he had published revealing
the evil of Slavery and Slave Trade and arousing interest of Individuals to denounce the practice.

These Quakers, together with other friends, were brought into the Society for the Abolition of Slave Trade in
the year 1787. The main task of this society would be to procure and publish all relevant facts that would
educate public opinion to demand the abolition of the traffic.

b) The Clapham Sect

The members of this sect, who came to be known as “the saints” contributed a lot to the Anti Slavery
Movement. It was their selfless devotion to high causes, their lack of all personal ambition, their scrupulous
honesty and candour, their frank appeal to conscience and Christianity that gave their group a power in the
House of Commons. Due to their independence from any party, and their refusal to obey the lesser
loyalties of life, that they were so great a force in Parliament and outside it. It was a kind of Brotherhood of
Christian Politicians equal to none!

The Resolutions for the complete abolition of Slavery were never reached at in only one discussion. Rather
they were numerous and over straining! They demanded unswerving commitment from the abolitionists.
WILBERFORCE was one of the greatest and unwavering opposers of the trade. On February 24, 1791,
just six days before he would die, the veteran John Wesley wrote to him:

“Unless the divine power has raised you up to be as ‘Athanasius contra mundum’, I
see not how you can go through your glorious enterprise in opposing that execrable
villainy, which is a scandal of Religion, of England, and of human nature. Unless
God has raised you up for this very thing, you will be worn out by opposition of men
and devils. But if God be for you, who can be against you? …… Go on, in the name
of God and in power of His Might, till even American Slavery shall vanish away
before it”

After many discussions and debates, at last the Bill of Abolition of this traffic of Slaves was introduced on
JANUARY 2, 1807 and after passing through all its stages, it would receive the ROYAL ASSENT on
MARCH 25TH, 1807. It then became operative on JANUARY 1ST, 1808. From now onwards, the
ENFORCEMENT OF THE LAW was the task of the BRITISH NAVY whose PATROL of the WEST
AFRICAN COAST introduced a new era in West African affairs.

To have secured the abolition of the British Slave Trade was a resounding victory but with this
achievement, the work of the Abolitionist Crusaders had only been partly accomplished.
WHY?
To have prohibited the Trade was a safeguard, as far as British action was concerned, against
further ravishment of Africa to provide Slave Labour for the Colonies. But the Slaves already in the
Colonies still continued Slaves, for the Institution of Slavery was still in Existence.

Hence, the Crusaders could not be content with till this, too, had been done away with. The Parliament was
now not ready to consider further measures at the moment, but instead was inclined to attempt
improvement in the lot of the Slave by securing Slave Codes.

In 1822, WILBERFORCE handed over the Parliamentary leadership of the Anti-Slavery Crusade to
THOMAS FOWELL BUXTON, and then the Campaign for the abolition of Slavery itself would go on with
renewed vigour.

Members of the CLAPHAM SECT were again to the fore. Various Publications were issued denouncing the
institution of Slavery. For instance:

a) WILBERFORCE issued in 1823 “An Appeal to the Religion, Justice and Humanity of the
Inhabitants of the British Empire on behalf of the Negro Slaves in the West Indies;
b) JAMES STEPHEN published in two volumes (1824, 1830) “The Slavery of the British West India
Colonies Delineated”;
c) ZACHARY MACAULAY edited “The Anti-Slavery Reporter” from 1825 which had been begun two
years ago.

In 1823, THOMAS FOWELL BUXTON would lead the attack in the house of the Commons, but the Policy
of ameliorative measures (measures to make better or more bearable the life of the slaves.
Measures to improve the conditions of the Slaves) was again preferred to abolition. This Policy
would be tried out but in vain! Ten years of fruitless waiting for the promised improvements led the Public
Opinion to be unrelenting in its sharp demand for the complete abolition also of the institution of Slavery
itself.

In 1833, Petitions for the abolition of the Institution began pouring into the Parliament, so much so that by
MAY, 1,500,000 Signatures recommending the abolition of the institution would be counted.

The Popular Demand came to its climax with a DELEGATE ASSEMBLY which met in LONDON, and was
attended by 330 men from all parts of the country, and of every rank, calling, and denomination. They
included; the magistrates, merchants, squires (armour bearers of the knights), bankers, Clergymen, and
dissenting ministers.

Now, after thorough and long presentations and deliberations, A BILL would be introduced on JULY 5 TH
1833. On JULY 29TH, 1833 WILBERFORCE would die when the victory of his life’s efforts was already
assured. On AUGUST 29TH, 1833 the BILL became a LAW. And lastly, At the Midnight of JULY 31 ST, 1834,
the ACT would become effective.

With this then, SLAVERY would cease to exist throughout the BRITISH DOMINIONS. 20, 000,000 Sterling
were voted as compensation to the Slave Owners.

The success of the ANTI-SLAVERY MOVEMENT was not only an achievement of Christian men, but also
an indispensable prerequisite for the successful planting of Christianity in Africa.

NOTE WELL:

The British Empire comprised of:

a) Dominions (were those colonies that were granted significant freedom to rule themselves).
b) Colonies (those areas directly ruled by a Governor on behalf of the British Government and
representing the Crown),
c) Protectorates (were territories where the local rulers could continue ruling domestically but
they had ceded the Foreign and defense aspects of their government to the British. Thus, the Local
rulers were allowed full autonomy in domestic affairs, although British advisers exercised
considerable influence over a range of policies),
d) Mandates (These were set up after World War One as German and Turkish Colonies were
passed to Britain and France to prepare for self government on behalf of the League of Nations).
e) And other Territories ruled or administered by the United Kingdom (14 Territories under the
jurisdiction and sovereignty of the U.K but not part of it) and its predecessor states.

Approximately 60 modern countries were formerly colonies of the British Empire; such as Australia,
Canada, South Africa, New Zealand, Nigeria, Malaysia, India, Tanzania, Zimbabwe, and the United States,
and others regions formed part of the British Empire. British colonization of Uganda began around 1860.
And then the British Protectorate of Uganda was a Protectorate of the British Empire from 1894 to 1962. Of
the 193 current member states of the United Nations, and two observer states (Holy See, and the State of
Palestine), the British have ever invaded 171 of them. Only 22 countries in the world have not at any point
been invaded by the British.

To recapitulate; In 1772 Slavery was declared ILLEGAL in Britain, in 1807 the Slave Trade was banned,
and in 1833 Slavery was abolished in all British Dominions. And this Act against Slavery and Slave Trade
would become effective in the Midnight of JULY 31ST, 1834.
 CHAPTER NINE

9.0 THE EARLIER MISSIONS IN SIERRA LEONE TILL 1840

CHAPTER TEN

10.0 BEGINNINGS OF CHRISTIANITY IN EAST AFRICA

10.1 PREAMBLE

The Eastern Shores of the AFRICAN CONTINENT had always been less accessible to Europe than the
West Coast. And so to get there, visiting ships had to make the Long Dangerous Passage around the
CAPE OF GOOD HOPE.
But with the opening of the SUEZ CANAL in 1869, the situation would change. Moreover, after the
Portuguese had left Mombasa in 1729, the whole coast north of MOZAMBIQUE was under the firm Islamic
control of the SULTAN of OMAN. This enterprising SULTAN SEYYID SAID would eventually move his
resistance to ZANZIBAR in 1841, in order to have better control over the coastal trade. He would invite the
BRITISH, FRENCH and even the AMERICANS to open a consulate on the Island. And this Island would
become the centre of Trade and Politics in East Africa.

Albeit the place was entirely Islamic, the presence of European powers also made it into the First
Missionary Centre, since the SULTANS tolerated the Christian Missions as part of their Trade Policy.

10.2 MISSION TO THE GALLAS

The First Missionary to open up Christian contacts with the SULTAN OF ZANZIBAR in 1844 was DR.
JOHANN LUDWIG KRAPF. Hence, he was the first Protestant Missionary on the coast of East Africa. He
was a native of BASEL, SWITZERLAND, and served with the CHURCH MISSIONARY SOCIETY as a
member.

KRAPF came to East Africa after serving in Ethiopia for three years. While in Ethiopia, he would conceive
of a Mission to proclaim the Gospel to the GALLAS PEOPLE of SOUTHEAST ETHIOPIA. He hoped that a
Mission to the Gallas would be instrumental in the eventual diffusion of the Gospel in EAST AFRICA. And
he thought that the Gallas could readily be reached from the East Coast.

In 1842, KRAPF and his Wife sailed to ZANZIBAR with the intention of beginning a Mission to the Gallas.
He was well received by the British Consul at Zanzibar, who introduced him to the SULTAN, the Political
Authority on the East Coast. Krapf presented his Plans to the SULTAN of beginning a Mission to the Gallas
and he would receive permission to undertake the enterprise.

The Sultan would write a Letter to the authorities on the Coast informing them of his approval of Krapf’s
proposal. Upon this, Krapf would embark on an Exploratory Voyage; visiting PEMBA, TANGA, and
MOMBASA. He chose MOMBASA to be the base for a mission on the coast. Afterwards, Krapf returned to
Zanzibar and a few weeks later, in MAY 1844, he and his wife reached MOMBASA to begin the Missionary
enterprise.

He studied the Swahili Language, arranged some 4000 words of a Swahili – English dictionary, and began
to translate the New Testament into Swahili.

During 1844 and 1845, Krapf would make several excursions to the interior to find a suitable location for a
Mission Station among the NYIKA. He learned that the Climate on the higher altitudes in the interior was
more favourable than on the coast. But he also got concerned with the difficulties of travel in the area.

In 1847, JOHANN REBMANN came to join KRAPF. They would choose RABAI MPIA as the centre for
work among the NYIKA, and from there, they would make several attempts to reach the GALLAS. During
these journeys, they would discover MT. KADIARO and to the east of this Mountain, they met the TAITI
PEOPLE.

In 1848, REBMANN traveled west of the TAITI for 5 days and came to the CHAGGA TRIBE. And while on
this journey, he would discover / see Mt. Kilimanjaro.

In 1849, KRAPF visited the KAMBA TRIBE to the northwest of Mombasa, having been invited by the
Kamba Chief – KIVOI, to settle in his region. And during his travels in KAMBA COUNTRY, Krapf would
meet several KIKUYU PEOPLE and saw also MOUNT KENYA. And due to the invitation he had received
from the Kamba Chief, the favourable climate, and the possibility of contacting the tribes of the interior,
Krapf would recommend that several stations be founded in the region.

In 1849, Krapf and Rebmann would be joined by other Missionaries – J.J. ERHARDT and JOHANNES
WAGNER, unfortunately Wagner would die sooner than later. Krapf and Erhardt would undertake to
explore the East African coast and acquainted themselves with the routes that missionaries could take to
bring the Gospel to the interior.

In 1850, Krapf returned to Europe for a furlough. During this time, he would suggest to the committee of
CHURCH MISSIONARY SOCIETY an idea of planting a chain of Mission Stations across the continent
from east to west. Upon this, two stations, one in USAMBARA and another in UKAMBANI would be
approved, and 5 men would be commissioned for this service.

In the following year, 1851, Krapf would return to RABAI MPIA with the new recruits: Unfortunately; one of
them would soon die just a month after his arrival in Africa, and three others would abandon the mission
and returned to Europe. But Krapf went on with the mission: He went to UKAMBA where a station was to
be founded among the KAMBA TRIBE. He would journey together with the local chief of the area – KIVOI
in the area, but unfortunately they were attacked by robbers and KIVOI was killed. At this, KIVOI’S
PEOPLE would flee away for their lives, leaving KRAPF to return alone. This was a great shock for KRAPF
and the KAMBA PEOPLE, and this event would not only terminate the Cordial relationships between Krapf
and the Kamba People, but also made KRAPF to abandon his project of planting a mission among the
Kamba.

In 1852, KRAPF visited the TANGA PEOPLE where he was received hospitably by their chief, KIMWERI.
This Chief would also give him permission to establish a ministry among his people. Among these people,
the MISSION in the town of USAMBARA was fruitful due to the well disciplined people there. But sooner
than later, KRAPF would abandon his activities due to bad health and returned to Europe in 1853. The
Mission would now be taken on by ERHARDT, together with REBMANN.

ERHARDT went to USAMBARA IN 1853 and labored there until his health failed him and compelled him to
return to Europe in 1855. This would then interrupt the Christian Mission among Tanga People and thus the
opportunity to plant Christianity here was lost. JOHANN REBMANN would continue faithfully with his
ministry at RABAI MPIA for 20 more years, until he would return to EUROPE (in 1875), having broken in
health and practically blind. And at this, RABAI MPIA would be left in charge of the National Christians.
In 1862, the OLD-TIME MISSIONARY, KRAPF, came back with a band of METHODISTS who were
willing to try to carry out his Original Plan of a mission to the GALLAS. While sickness forced him
again to return home soon, the METHODISTS would make several attempts to meet the GALLAS.
Paradoxically, the Gallas expected from these missionaries not religious instruction but rather protection
against their cousin nomads, the MAASAI. Consequently, only a few of them (the Gallas) who took refuge
at the MISSION’S HEADQUARTERS in RIBE, near RABAI would accept the Gospel.

In 1885, a GALLA VILLAGE was set up at GOLBANTI. Unfortunately it was located on the south bank of
TANA RIVER, which the MAASAI regarded as their domain. Consequently, not only were the GALLA
CHRISTIANS massacred, but so were the MISSIONARY COUPLE who served them. Later on, GOLBANTI
would become a POKOMO MISSION, the Galla withdrawing to the north.

10.3 THE SCRAMBLE FOR AFRICA.

10.3.1 EUROPEAN INTERESTS IN AFRICA

By the Mid 19th Century, Europeans considered Africa to be disputed territory ripe for exploration, trade,
and settlement by their colonialists. With the exception of trading posts along the coast, the continent was
essentially ignored.

By 1876, KING LEOPOLD II OF BELGIUM, who had previously founded the International African Soceity in
1876, invited HENRY MORTON STANELY to join him in researching and civilizing the continent. In 1878,
the INTERNATIONAL CONGO SOCIETY was also formed, with more economic goals, but still closely
related to the former society.

LEOPOLD II OF BELGIUM would then secretly buy off the foreign investors in the CONGO SOCIETY,
which was turned to IMPERIALISTIC GOALS, with the AFRICAN SOCIETY serving primarily as a
humanitarian front.
Consequently, from 1878 to 1885, STANLEY returned to the Congo, not as a reporter but as an envoy from
LEOPOLD with the secret mission to organize what would become known as the CONGO FREE STATE.
When the FRENCH INTELLIGENCE discovered Leopold’s plans, it would quickly engage in its own
colonial exploration: A French Naval Officer –PIERRE DE BRAZZA would be dispatched to CENTRAL
AFRICA; he travelled into the WESTERN CONGO BASIN, and raised the FRENCH FLAG over the newly
founded BRAZZAVILLE in 1881 –which is currently the REPUBLIC OF CONGO.

Finally, PORTUGAL, which already had a long, but essentially abandoned COLONIAL EMPIRE in the area
through the mostly defunct proxy state KONGO EMPIRE, also would claim the area. Consequently, it
would, with alliance with the United Kingdom of Great Britain and Ireland, block off the CONGO
SOCIETY’S access to the ATLANTIC.

During the early 1880’s, the powers of Europe began to gather together their various strands of African
interest. Particularly, after the British government entered Egypt militarily in 1882, FRANCE and BRITAIN
asserted their especial claims vigorously and, fought commercially and diplomatically throughout Western
Africa. Both, perhaps FRANCE more than BRITAIN, wanted to control the course of the Niger River. And
moreover, each also feared that the other, or a third hostile power, would somehow gain control of the
Trade of Congo River – which was an advantaged commercial basin.

Worthy to note, STANLEY’S charting of the CONGO RIVER BASIN (1874-1877) had removed the last
“TERRA INCOGNITA” from European maps of the Continent, and delineated the areas of BRITISH,
PORTUGUESE, FRENCH, and BELGIAN control. These powers would even begin to push these rough
boundaries to their furthest limits and eliminate any potential local minor powers which might prove
troublesome to them.

OTTO VON BISMARCK, the German Chancellor began to back the German Speaking merchants in
Southwest Africa. As early as 1884, Germany simply annexed Southwest Africa, and because he thought
that involvement in Africa would redound to his diplomatic favour in Europe, BISMARCK allowed his agents
to play the imperial game in West Africa. All this also would discomfort Britain and other interested parties.

By 1884, the nations of Europe openly contemplated the wholesale conquest of the interior of TROPICAL
AFRICA. And for diplomatic and mercantile reasons, these European Nations would each individually seek
to begin from places they assumed to be the lucrative African Sweeptakes. They expected their African
Victories to bring to them not only wealth and Glory, but that also they would use AFRICA as a foil with
which to wage and win the battles of Europe itself.

Otto von Bismarck expected to embarrass Britain and France and thus maintain mastery, not only in
Europe, but also in Africa. He also wanted to fan the flames of Anglo-French conflict. At the same time it
seemed to serve his purpose to neutralize the pretensions of Portugal in the Congo and, indeed
consequently to bolster the ambitions of KING LEOPOLD II of the Belgians who coveted the reputed wealth
of the CONGO BASIN for himself. This Scramble for Africa demanded an official agreement and
formalization of the European Powers’ occupation of Africa; hence the Berlin Conference.
 10.3.2 THE BERLIN CONFERENCE

On the above accord concerning Europe’s race for colonies in Africa, KING LEOPOLD II OF BELGIAN
convinced FRANCE and GERMANY that Common Trade in Africa was in the best interests of all three
countries. Under support from the British and the initiative of Portugal, OTTO VON BISMARCK, the
GERMAN CHANCELLOR, would call on representatives of 13 European Nations as well as the United
States to take part in the BERLIN CONFERENCE in 1884 to work out a JOINT POLICY on the AFRICAN
CONTINENT.

The Conference would be convened on SATURDAY, NOVEMBER 15TH, 1884 at BISMARCK’S official
Residence on WILHELMSTRASSE in Berlin. Bismarck was the chairman, Sir Edward Malet was the British
representative, and Henry Morton Stanley attended as a U.S. delegate.

Generally, the following were the fixed points:

1) The conference resolved to end Slavery by African and Islamic powers so as to gain Public
Acceptance. Hence an International Prohibition of the Slave Trade throughout their respected
spheres was signed by the European Members.
2) The CONGO FREE STATE was confirmed as the Private property of the Congo Society, which
supported Leopold’s promises to keep the country open to all European investment. The Territory
of Today’s DEMOCRATIC REPUBLIC OF THE CONGO was confirmed by the European powers
as essentially the property of LEOPOLD II, although it would later be organized as a Belgiam
Colony under state administration.
3) The 14 Signatory powers would have free trade throughout the CONGO BASIN as well as LAKE
MALAWI, and EAST of this in an area south of 5* N.
4) The NIGER and CONGO RIVERS were made free for ship traffic.
5) A Principle of EFFECTIVITY – based on effective occupation, was introduced to stop powers
setting up colonies in name only.
6) Any Fresh Act of taking Possession of any Portion of the African Coast would have to be notified
by the power taking possession, or assuming a Protectorate, to the other Signatory Powers.
7) Definition of Regions in which each European Power had an exclusive right to pursue the legal
ownership of land (Legal in the eyes of the other European Powers).

This BERLIN CONFERENCE then would influence Africa (for worse) by creating Political Boundaries in
Africa according to European Colonial Desires, and yet neglected to take into account the African Ethnicity
or Religious Groups. These colonies would be run by Europeans until African Countries would gain their
Independence.

The same Conference also led to the PARTITION OF EAST AFRICA, and this was a systematic division on
paper of the EAST AFRICAN TERRITORIES between BRITAIN and GERMANY. But the colonialists would
also use the tool of the spread of Religion / Christianity in their areas as one to help them fulfill the policy of
effective occupation in their territories.

10.4 THE EARLY CHRISTIAN MISSIONARIES IN UGANDA

10.4.1 BACKGROUND FACTORS

Uganda, or more precisely the KINGDOM OF BUGANDA, is the only AFRICAN COUNTRY that in the 19 th
Century became virtually a CHRISTIAN NATION. In 1875, the FIRST CHRISTIAN VISITOR would arrive,
and by 1900 Christianity was the established Religion. This was not due to a presence of a host of
missionaries with an elaborate strategy; for even in the decisive years, there were at most one or two, and
sometimes not even one present from either the CMS or the WHITE FATHERS. Rather, the
CENTRALIZED KINGDOM OF BUGANDA, ITS BAGANDA PEOPLE and their FORWARD LOOKING
YOUTHFUL KING – MUTEESA would contribute enormously to this effect. But also fundamentally, the
decisive factor was God’s Grace that was working in History; otherwise, BUGANDA too could as well have
become a MUSLIM COUNTRY.

The Buganda Monarchy was a highly centralized Kingdom in its King, and deeply ingrained in its people, in
contrast with RWANDA and BURUNDI, where the same BAHIMA ARISTOCRACY had largely remained a
separate ruling class. Its Political organization and administration was highly centralized and organized:
The 26 Clans with their Heads, the Bakungu (Land owners whose powers were checked by the batongole),
the Batongole or District Chiefs, the Ten most powerful Ssaza Chiefs or County Chiefs – both of whom
were appointed by the KABAKA himself. The Kabaka’s chief administrator and chief Justice was the
KATIKKIRO who would be responsible only to the King.

To keep and check the powers of the County Chiefs, the Kabaka required them to take temporary
residence at his court. But also some 500 sons of the Chiefs lived permanently at the court. They would be
educated as “PAGES” (Abagalagala), servants of the King. These future leaders would then become the
real EVANGELISTS to the 3,000,000 people living in Buganda and to their Neighbours in the adjacent
Kingdoms.

Life would be centered on the Kabaka – who was a kind of half god, like all kings in the East African Inter-
Lake region. A common ancient kiganda mythology about KINTU (the First King) and NAMBI (His wife)
attributed to this king some divine authority over their people. This mythology narrates that KINTU received
from GULU, THE LORD OF HEAVEN, his Daughter NAMBI in marriage. Consequently; the veneration of
the CREATOR GOD (KATONDA) had long since given way to cult of the BALUBAALE –the Ancestor
Spirits- who were also descendants of KINTU, who like gods, intervened in people’s lives.

To each clan, the kabaka had assigned a sanctuary dedicated to one of these spirits, and whenever he
found it necessary, human sacrifices had to be offered to them. But KATONDA HIMSELF remained a
benign GOD, who “did not kill”; that is, did not demand human sacrifices. And so, with the advent of
CHRISTIANITY, this IMAGE OF A LOVING CREATOR GOD would be restored and emphasized over the
image of the spirits, and also challenged the royal divine claims which were evil.

Originally, the KABAKA was also the HIGH PRIEST. But about 1800, KABAKA NDAWULA would separate
this office from the KINGSHIP OFFICE, giving therein a chance to his successors to accept for themselves
and their people A NEW RELIGION as they would wish.

10.4.2 A CALL FOR MISSIONARIES FROM KABAKA MUTEESA (1857 – 1884)

During his reign, MUTEESA would be faced with four Religions, all of which were coupled with four Political
Powers: He was the custodian of the TRADITIONAL RELIGION which was strongly supported by his
chiefs; He met successfully ISLAM from Zanzibar; PROTESTANTISM from England; and CATHOLICISM
from France.

He would try all the Religions until he finally returned to the Traditional Religion. Nonetheless, as a shrewd
politician, MUTEESA would give chance to all the Religions in his Kingdom in a way of balancing power.

10.4.2.1 THE MUSLIMS IN UGANDA

These would be the first foreigners to appear in Buganda in 1844. They came as Traders and Messengers
of their Faith. Shortly before his reign, his Father SSUUNA had expelled the Moslems. But when Muteesa
took on the crown, he would re-invite them. He became an eager student of ARABIC and the QURAN.
Upon being impressed by this faith, he would invite his people to follow this new faith. And so, he would
even build mosques for them.

Nonetheless, KABAKA MUTEESA’S disfavor of this new faith would later arise on grounds of the faith’s
prerequisite of the Moslem act of CIRCUMCISION –which mutilation to him was contrary to his sacred
kingship. Yet his faithful people would criticize him for not having accepted circumcision, and were always
insistent on this!

On the other hand, the fame of the ISLAM FAITH would continue to die further in the heart of KABAKA
MUTEESA when HENRY MORTON STANLEY visited him and promised him not only Missionaries of
another Religion of the Book, but also the connection with BRITAIN – which was a more powerful country
than Zanzibar.

Ultimately; his friendly ties with the Moslems would die away completely in the year 1874. In this very year,
EGYPT sent GORDON PASHA to claim the sources of the NILE. In this venture, the Bugandan Muslims
and the Zanzibari colluded with their Islamic brothers in Egypt, an act that greatly perturbed and displeased
the King!
Consequently; KABAKA MUTEESA would purge his court by having 72 chiefs burned, and about1000
Muslims killed countrywide, while about 100 fled to the coast. Hence, these martyred Muslims should be
seen as forerunners of the Christian Martyrs – for they died for their Moslem convictions, and believed in a
universal religious authority to which even kings are subjected.

10.4.2.2 HENRY MORTON STANLEY IN UGANDA

Henry Morton Stanley was the very first Christian Messenger to bring to the KABAKA’S court the Good
News of CHRIST. He arrived in APRIL 1875. He conceived of the Greatness of the White man as
depending on the BIBLE. So, he called his chiefs and asked them to choose between Muhammad and
Jesus, Koran and the Bible. But knowing the Kabaka’s wishes, they would opt for the BIBLE of the
Christians.

Upon the KABAKA’S acceptance of CHRISTIANITY, STANLEY would make a MISSIONARY APPEAL in
LONDON’S DAILY TELEGRAPH, reporting that the King was ready for the Gospel, and that the Mission
land is more promising than all other Mission lands. Henry Morton Stanley also left behind an educated
MALAWIAN FREED SLAVE – DALLINGTON MUFTAA who, although himself never converted to
Christianity, translated into Luganda a shortened Bible and LUKE in Full. He would also serve as a scribe
at the Kabaka’s court and as such, he did much to prepare the Way for CHRISTIANITY.

10.4.2.3 THE CHURCH MISSIONARY SOCIETY IN UGANDA

This Society responded to Henry’s request by sending ALEXANDER MACKAY, who was both an engineer
and stout Calvinist, leading a group that comprised of one Priest and seven Laymen. The First two CMS
Missionaries would arrive on 30th JUNE, 1877. They would give Bible Lessons to both the King and his
People, and in turn, the KABAKA requested them to make gunpowder.

Their coming was good in his sight as he saw them as an opportunity for him to balance the ARABS. But
the CMS Missionaries would only after two years become disappointed with the coming of the WHITE
FATHERS since their intention was to establish the ANGLICAN CHURCH in the BUGANDA KINGDOM.

10.4.2.4 THE WHITE FATHERS

These Missionaries would arrive in Uganda / Buganda on the 17 th FEBRUARY, 1879 at KIGUNGU. They
had been sent to FULFILL LAVIGERIE’S GRANDIOSE PLAN of a CENTRAL AFRICAN CHRISTIAN
KINGDOM.

In fact, it was a double caravan which moved from BAGAMOYO advancing into the interior and split at
TABORA; one part to advance to Lake Tanganyika, the other part advanced to Lake Nyanza – Victoria,
which two REGIONS were part of the FOUR CENTRAL AFRICAN VICARIATES which were still to be
created.

FR. LOURDEL and his co-worker BRO AMANS went to the Kabaka’s Palace to ask for his permission to
stay in his Kingdom. But before receiving the permission, they had to be introduced to the Kabaka first by
MACKAY. Although Mackay was a gentleman, he was also an IRRECONCILABLE MAN: He was a great
enemy of CATHOLICISM. Hence, he would ineptly introduce them as Idolatrous and coming from France, a
country notorious for killing its Kings.

Additionally, the ANGLICAN MISSIONARIES tried to reassure MUTEESA that the British Government had
forbidden Gordon any further Anglo-Egyptian advance towards Uganda. And they also wrote a letter to
MUTEESA demanding him to expel or expulse the CATHOLICS, otherwise he risked losing QUEEN
VICTORIA’S FRIENDSHIP for good!

To a greater advantage, all these actions of the Englishmen unearthed before the Kabaka the fact that the
ENGLISH MISSIONARIES had a redoubtable political influence which could easily turn against him.
Therefore, he would welcome the CATHOLICS most happily because they represented a third political
power –FRANCE- which could then become useful for him against any filthy plans of the English men if
they ever tried to execute them against him. And moreover, he expected to be the judge of over the two in
their religious disputations.

MUTEESA always played a game of balance between the different Religions: In JULY and AUGUST,
Muteesa would listen to the instructions of FR. LOURDEL, who pleased him well but refused to procure
French protection for his country. In SEPTEMBER he would approach MACKAY for his own and his chiefs’
Baptism. In OCTOBER he did the same with LOURDEL. But in NOVEMBER he would approach the
MUSLIMS once again. And in DECEMBER he returned to the TRADITIONAL RELIGION in order to be
cured of a sickness and agreed to 100’s of human sacrifice to appease the LUBAALE. He then told
MACKAY that his instruction was not needed, for a missionary’s business was to make guns, guns
innumerable as grass and powder.

In 1880, MUTEESA would declare ISLAM his STATE RELIGION although this act bore no visible
consequences. It rather meant that CHRISTIANITY was definitively out of question in his mind, and that at
heart he had remained faithful to the gods of his Fathers.

According to a known historian FAUPEL; he relates the reasons for the failure on the Kabaka’s side to
accept CHRISTIANITY as being that: Polygamy seemed an inseparable obstacle to the acceptance of
Christianity. But he also saw Religion as a Political weapon and this too would prevent him from accepting
any new Faith.

Nonetheless, until Muteesa’s death, many PAGES at his court would read and hear the GOOD NEWS and
increases every the other day. These would grow strong in Faith and would also develop an APOSTOLIC
MIND and become Local Missionaries and Evangelizers to themselves. When the WHITE FATHERS
withdrew entirely to the southern shore of the lake in 1882 where they founded BUKUMBI near MWANZA
and stayed there over three years, these PAGES would remain nurturing the FAITH of one another at the
royal court.

Among them would emerge some prominent LAY LEADERS who used to gather their fellow believers into
PRAYER GROUPS. These included: JOSEPH MUKASA BALIKUDDEMBE at the court; ANDREA
KAGGWA around the capital; and MATIA MULUMBA at Mityana. The number of Catholics would reach
well over 500.

10.4.3 CHRISTIANITY MEETS WITH CHALLENGES

These would come in three ways: The Persecution under King Mwanga; The Muslim war against
Christians; and the Catholic –Protestant War.

10.4.3.1 PERSECUTION UNDER KABAKA MWANGA (1885 – 1886)

At his death, MUTEESA would be succeeded by 18 year old MWANGA. Mwanga would call back
immediately the WHITE FATHERS after being impressed by FR. LOURDEL. They returned in a triumphal
procession which was organized by MWANGA himself.

Unfortunately; MWANGA’S reign was a great disaster to CHRISTIANITY. He had a bad character: He was
unstable in decisions, unpredictable in action, addicted to homosexuality and to the smoking of bhang. And
for over a period of time he would alienate everybody:

a) He became suspicious of MACKAY when he refused to go along with an official from the court
when he was moving to the South. Hence, he burned three of his young Christians on 31 JAN.
1885.
b) He became much more suspicious of a “great man” announced by the ANGLICANS, who would be
coming in. This was; BISHOP JAMES HANNINGTON. When this Bishop used a wrong Eastern
Route; that is, crossed Lake Victoria directly into Busoga – a route which was believed through
which the enemy of Buganda would pass, MWANGA would have him and 50 porters killed on 29 th
OCTOBER, 1885 after a secret consultation with his chiefs.
c) Next, MWANGA would kill JOSEPH MUKASA BALIKUDDEMBE on 15 th NOVEMBER, 1885 as the
PROTO MARTYR OF THE CATHOLIC CHURCH IN UGANDA. Balikuddembe had been the
leading Christian at the court. He endaevoured to shield the Pages from the evil desires of the King
and even had tried to convert the king himself. He pleaded with the Kabaka not to kill Bishop
Hannington but the Kabaka did not adhere. Even when he had done the act, Balikuddembe would
reproach the King. So, the Kabaka condemned him to be burnt before the Kabaka would change
his mind since he too also considered him to have been with the noblest heart at the court.
d) In the following months; a number of incidents that caused tension at the court; such as:
Unexpected Fire that destroyed the court at Mengo; Princess Nalumansi’s profanation of the
 National gods; and most importantly the PAGES’ GROWING DISOBEDIENCE, resisting his private
desires and disregarding his prohibition against visiting the Missions – all these incidents troubled
the king’s heart. Consequently; MWANGA would order for the martyrdom of some THIRTY of
them, together with their leader CHARLES LWANGA. Even some non – Christians were killed to
appease the Kabaka. The great day of massacre was the 3 rd JUNE, 1886 at NAMUGONGO.

At the end of the Persecution, about 100 or more had been killed. The Catholic Church would have 22 of
them beatified in 1920 by POPE BENEDICT XVI and canonized on 18th OCTOBER, 1964 in ROME by
POPE PAUL VI.

10.4.3.2 THE MUSLIM WAR

When Mwanga conceived of a Plan of getting rid of all Foreigners, this plan leaked out and the
CHRISTIANS, under the leadership of HONORAT NYONYINTONO – for the CATHOLICS and APOLLO
KAGGWA for the Protestants, joined forces with the Muslims and had Mwanga replaced by his eldest
brother KIWEEWA, who made HONORAT his KATIKKIRO.

But unexpectedly, just after very little time, the MUSLIMS would open up fire on the assembled Christian
Chiefs and the surviving ones would flee to ANKOLE. KIWEEWA, who refused Circumcision, would then be
replaced by his more compliant brother – KALEMA.

Now after the establishment of this ISLAMIC RULE which would last for only two years, all Christian
Missions would be plundered and the Missionaries expelled. These Missionaries would take refuge at the
southern end of Lake Victoria.

When MWANGA became repentant, he would join the WHITE FATHERS and was ready to follow
catechism classes. Eventually, a Catholic – Protestant alliance restored MWANGA to the throne after a ten
months war. When KALEMA died, he was replaced by MBOGO, a brother of MUTEESA, who also
eventually would recognize MWANGA after another defeat in 1894.

10.4.3.3 THE CATHOLIC – PROTESTANT WAR

While on SSESSE ISLAND where they had fled for safety waiting for the final assault against the Muslim
incursion, these two Christian Parties had drawn up a document, promising each other never to betray or
kill each other even if one side should become stronger. Unfortunately, this was not respected!

Their Dogmatic Teachings would tolerate only one Religion as being the true Religion and this would also
be translated into practical intolerance of each other. Mutual Mistrust would soon come between the two
Religions, each believing that the other side would aim at absolute control. This then would turn into A
POLITICAL – RELIGIOUS WAR as was implied in the names given they were given: BANGEREZA (the
Englishmen / ANGLICANS) and BAFARANSA (the Frenchmen / CATHOLICS) And so, with no influential
leaders who would have been able to instill moderation in their followers (Honorat had died in battlefield in
1889; Mackay had died in early1890; Fr. Lourdel had died in May 1890, Fr. Leon Livinhac who was
Lourdel’s Superior and who had become Bishop since 1884, had left the country in April 1890 to become
Lavigerie’s successor. The New Bishop Jean Joseph Hirth had an anti-British bias, while the Anglican
Bishop Alfred Tucker was contemplating other plans) – the war ensued between the groups.

Hence, on SUNDAY 25 JANUARY 1892, the Battle of Mengo took place: When the Catholics stormed
down from Mengo Hill to meet their enemies on the opposite Namirembe Hill, Lugard would open fire with
his machine gun and secured a Protestant victory, forcing the Catholics, together with Mwanga, to withdraw
to BUDDU county.

But later on, when Mwanga returned to Mengo upon the request of Lugard, Lugard would divide the
Kingdom, against the wishes of the Protestants, giving the CATHOLICS – BUDDU COUNTY, while giving
the Moslems three small counties.

Buganda would be then declared a British Protectorate in 1894 upon the appeal of and treaty between the
Catholics and the Protestants who had grown disappointed with the appalling situation of absence of
peace. Moreover upon this, the Catholics were more appeased since they received three more counties.

When Mwanga rebelled and even joined the Moslems after having been treated in a humiliating way, he
would be captured and deported to the SEYCHELLES. His ONE YEAR OLD SON DAUDI CHWA would be
proclaimed KABAKA a few weeks after, and a regency of three chiefs set up. This new king would be
brought up as a Protestant since he had a protestant mother.

The whole troubled era would end up in the UGANDA AGREEMENT OF 1900 – a whole change of
operation; a transition from occupation to administration.

10.4.4 CHRISTIANITY SPREADS FROM BUGANDA TO OTHER REGIONS

During the 20 years between the erection of the Protectorate and the World War I, when Britain extended
its power into the neighbouring kingdoms and the whole area together with Buganda became modern
UGANDA, CHRISTIANITY would spread along the same lines, usually in a competing race between
Protestants and Catholics.

The MILL HILL FATHERS were sent by cardinal VAUGHAN and were entrusted with the VICARIATE
APOSTOLIC of UPPER NILE, cut from the WHITE FATHERS’ NYANZA VICARIATE - a region between
KAMPALA and the KENYA RIFT VALLEY. Then in the same year 1894, the territory of NORTHERN
UGANDA would be given back to the VERONA FATHERS’ VICARIATE OF CENTRAL AFRICA.

For both the Catholics and the Protestants, LAY APOSTLES would play a significant role in the spread of
the Gospel.
The Lay Protestant Apostles would bring the faith as far as the CONGO and the SUDAN between the years
1893 – 1894. In 1894, a group of four volunteers founded the Church in the TORO Kingdom. APOLLO
KIVEBULAYA, a muganda missionary, would join this group and evangelized not only the BATOORO, but
also worked a lot among the PYGMIES in the CONGO whom he served till 1933.

Some of the First CATHOLIC CATECHISTS to TORO were the BAGANDA SISTERS, the forerunners of
the BANNABIKIRA.

In the BUNYORO KINGDOM, there was more resistance because its King Kabalega had joined Mwanga’s
rebellion and was exiled with him at Seychelles. Consequently, the Baganda officials who had come to
administer the country in the name of the British were disliked as conquerors. Thus, the White Fathers
would start here in Bunyoro with Banyoro catechists trained elsewhere. And many Banyoro would accept
the New Faith when they heard that Kabalega had been baptized at Seychelles.

ANKOLE KINGDOM in the South West was the last of the three kingdoms to receive the GOOD NEWS. In
1902, the ANGLICANS were able to baptize the King KAHAYA together with the pro – Christian Chief
MBAGUTA. The WHITE FATHERS decided to approach the BAIRU and would register success. Their
Catechist YOHANA KITAGAMA worked hard to bring Christianity to the BAKIGA living in KIGEZI / KABALE
in 1912.

The Gospel would also be spread into the EASTERN UGANDA, spearheaded by the African Evangelists of
the Revival Movement. In Busoga (Jinja) the Baganda Missionaries would be less welcomed on the
grounds of the Baganda’s long standing raiding policy in the area which was still fresh in the Basoga’s
minds. But they would eventually be accepted when a Musoga Chief – NYIRO came back from exile at the
Kabaka’s court with a group of peaceful Baganda. In TESO, BUKEDI and BUGISU towards Mt. Elgon – a
similar difficulty as that in Busoga would be met by the Evangelists who had gone there. Some groups of
Baganda had already been settled there by the Muganda General KAKUNGULU who established the
British Rule there. But by 1899, the race would start between the CMS and the MILL HILL Missionaries, but
both of them would register almost similar success.

In the NORTHERN UGANDA, the Gospel would be preached there after local calls for missionaries /
Evangelists from the HOIMA CMS MISSION SCHOOL in 1903 by the Local Chiefs – Chief AWICH of the
ACHOLI (GULU) and Chief ODORA of the LANGO TRIBE (LIRA).

But also the VERONA FATHERS would come from the SUDAN to OMACH in 1909 and from there followed
the BRITISH to the New Headquarters at GULU the following year 1910. The VERONA FATHERS saw
Northern Uganda as their most promising field and so, they would pour in all their available resources,
thereby achieving great success – three times greater than that of the ANGLICANS.

10.4.5 THE CONSOLIDATION OF CHRISTIANITY

To spread the Faith throughout Uganda was the first task which would preoccupy the Early Missionaries in
Buganda and their Local Lay Evangelists. However, need arose to consolidate the Christian Faith with
some well established Structures and Institutions as seen below:

1. IN THE ANGLICAN CHURCH

Bishop TUCKER had a clear vision of a self – governing “native” Anglican Church, recognized by the
Government as the official Church of Uganda, but this would not materialize as the government officials
would only work with the missionaries yet these never believed in the Africans’ capacity to run the Church
properly, nor were they ready to work under them.

Nonetheless, Bishop Tucker, who recognized the Church Council of Elders that had been set up in the
crisis year 1884, would begin to ordain the best among those who had withstood the persecution; he
ordained seven deacons in 1893 and among them, three would be later on in 1896 ordained to the
priesthood.

In 1897, Bishop Tucker proposed a CHURCH CONSTITUTION modeled along the lines of HENRY
VENN’S Three Selfs. But this would be disputed by the Missionaries who had also began criticizing the
declining moral and religious standards of the Indigenous Church Members. But when this constitution had
been revised, it would be accepted in 1909. This constitution gave an equal vote to both the African Clergy
and the Missionaries, and reserved a VETO for the Bishop only.

Bishop Tucker had at an early date before his death in 1919 carefully planned for the training of a lay elite:
In 1898 MENGO HIGH SCHOOL was founded, while KING’S COLLEGE BUDDO was founded in 1906. But
BISHOP TUCKER COLLEGE, MUKONO - a proper institution for the training of the Clergy would be
founded after his death.

2. IN THE CATHOLIC CHURCH

The process of building up the structures of the Universal Church would be fulfilled in a way that became
very exemplary for the whole Africa, and BUDDU provided the ideal area for this spiritual edifice. BUDDU,
the largest county, had become the home of the majority of the Catholic Chiefs as a consequence of the
religious wars.

Here, the catholic chiefs began to build up their own CHRISTIAN BUGANDA KINGDOM: Their New
KABAKA was CHRIST THE KING, the QUEEN MOTHER being THE BLESSED VIRGIN MARY, and the
Royal Court being THE CHURCH. And around the Church, they would build their own houses as they had
done at the court of MENGO.

The first two stations that were founded in 1892 were VILLA MARIA and BIIKIRA. By 1896 there were 300
Chiefs’ houses at VILLA MARIA and 200 at BIIKIRA
They introduced the INSTRUCTIONS of a FOUR YEAR CATECHUMENATE which both the Chiefs and the
ordinary people attended and followed. They would wear a Rosary and a Cross instead of their former
Lubaale amulets. And so, the first purely African Church and as such the future Diocese of Masaka would
be built on the ground or basis of the Christian Homes of the Catholic Chiefs and their Followers.

Worthy to note in the consolidation of the Catholic Church is BISHOP HENRY STREICHER:

a) He founded VILLA MARIA and was the second Successor of Bishop HIRTH since 1897. He stayed
in BUDDU till his death in 1952 although he had resigned from office in 1933.
b) He gave to CHRISTIAN BUDDU the three Major Pillars of the Future Diocese; that is, the
PRIESTS, SISTERS and BROTHERS.
c) He built a Seminary at Katigondo in 1911. He also built a Mother House of the Bannabikira Sisters,
and a Center of the Bannakaroli Brothers. All these three institutions were the first of their kind in
East Africa, and the most representative ones for the whole of Africa.
d) Faithful to LAVIGERIE’S DIRECTIVES, Bishop Stretcher made PRIESTLY TRAINING the
Educational Priority in the Catholic Uganda. Hence, Seminary Training in BUDDU itself would
begin already in July 1893 after the acquisition of the First Settlement after the Civil War. And on
29 JUNE 1913, the first TWO PRIESTS would be ordained: FR. BAZILIO LUMU and FR.
VICTORO MUKASA WOMERAKA.
e) In 1899 Bishop Streicher led a caravan of 6 White Sisters from Bagamoyo to Rubaga. These would
execute Dispensary Work and also train Women Catechists.
f) At his Priestly Golden Jubilee in 1937, Bishop Streicher accepted the Renewal of Vows from 256
Sisters of BANNABNIKIRA.
g) He opened a novitiate of Brothers in 1927. These Brothers were successful as they worked chiefly
as catechists and primary school teachers.

Apart from the Christian Buddu, RUBAGA was the second CHRISTIAN CENTRE. On this Hill, the
CATHEDRAL OF THE UGANDA VICARIATE was built. It was connected with KISUBI which was seen as a
Place which could offer enough land to harbor a good number of Diocesan Institutions such as ST
JOSEPH’S TECHNICAL SCHOOL and RUBAGA’A ST MARY’S COLLEGE. This school, transferred to
Kisubi in 1915, had begun as a mere Catechists’ School before it would be transformed entirely by the
Teaching Brothers of Christian Instruction when they took it over in the 1920s. It had its counterpart as
NAMILYANGO COLLEGE founded in 1902, in the MILL HILL VICARIATE.

CHAPTER ELEVEN
11.0 BEGINNINGS OF CHRISTIANITY IN NIGERIA

CHAPTER TWELVE

12.0 TRANSFERING CHURCH LEADERSHIP TO AFRICANS

12.1 PREAMBLE

The History of European Administrators in Tropical Africa has revolved largely around what is
comprehensively referred to as the “NATIVE QUESTION”. Presumably there are broadly two things
Europeans can do with the “native”: They can either attempt to develop and spoil him; or try to Preserve
and stultify (reduce) him. But in most cases, the difference between the two in the field is obscured.

In the middle of the 19th Century when Britain controlled only a few enclaves on the West African coast, but
wielded influence over a much wider area, the dominant theme of her Policy would be SOCIAL and
ECONOMIC DEVELOPMENT and the ENCOURAGEMENT OF AN AFRICAN MIDDLE CLASS, NOT THE
PRESERVATION OF THE TRADITIONAL AUTHORITIES.

HENRY VENN, the HONORARY SECRETARY of the CMS was the most important exponent of this
POLICY. His Ideas, though they were never fully implemented, deserve special mentioning. He would push
them so far enough that they left his Mark on the history of West Africa.

12.2 HENRY VENN’S VIEWS AND THEORY OF MISSIONS

(10TH FEBRUARY, 1796 – 13TH JANUARY, 1873)

12.2.1 HIS BIOGRAPHY

HENRY VENN, the Son of JOHN VENN, rector of CLAPHAM, and grandson of HENRY VENN, was born at
CLAPHAM on 10th February 1796. He matriculated at QUEEN’S COLLEGE, CAMBRIDGE in 1814,
graduated with a B.A as nineteenth wrangler in 1818, and was elected a Fellow of his college in January,
1819. He would later graduate with a M.A. in 1821 and B.D. in 1828.

He was ordained deacon of ELY in 1819 and Priest in 1820, and soon afterwards took the Curacy of ST.
DUNSTAN in the West. In practice, it was a sole charge, and he remained there four years. He would later
in 1824 return to CAMBRIDGE where he was a lecturer, and then a tutor. He was proctor in 1825, and for a
short time evening lecturer at GREAT ST MARY’S.

In 1826, he would be appointed by an old friend of his family, named WILBERFORCE, to the incumbency
of DRYPOOL PARISH, HULL. But he would resign his fellowship in 1829 on his Marriage. In 1834, he
became Vicar of ST JOHN’S, HOLLOWAY, in the gift of Daniel Wilson who was then vicar of ST. MARY’S
CHURCH, ISLINGTON, which he held for 12 years. Later he was appointed a PREBENDARY of St. Paul’s
Cathedral in 1846.

He resigned his office of Vicar of St. John’s in 1846 and he would then devote himself to the Work of the
Church Missionary Society. And so, he would act as the Honorary Secretary of the CMS for 32 years, from
1841 to 1873. He worked so hard with great achievements: For instance; at the time he took on this
responsibility, the CMS had 107 European Clergy that it was employing, and only 9 who were local people.
But at the time of his death in 1873, these numbers had risen to 230 European Clergy and 148 local
people.

During his tenure of office; 498 Clergymen were sent abroad – all passing under his inspection, and he
would maintain a regular correspondence with most of them. He would be also involved in the
establishment of 8 or 9 Bishoprics for the superintendence of the Missionary Clergy, and was often
consulted in the appointments made.

VENN and RUFUS ANDERSON of the American Board of Commissioners for Foreign Missions were the
first to use the term “INDIGENOUS CHURCH” in the mid 19th Century. And as such, they wrote about the
necessity for creating Churches in the Missions Field that were SELF-SUPPORTING, SELF-
GOVERNING, and SELF-PROPAGATING / EXTENDING; that is, Venn’s known “THREE SELFS”.

HENRY VENN is often quoted as encouraging the “Euthanasia of Missions”, which to him meant that
Missionaries were to be considered as Temporary Workers and not Permanent.

With a view of checking the Slave Trade on the West Coast of Africa, HENRY VENN would spend time in
developing trade in African Products: He sent young Africans to England to learn methods of Preparation of
Cotton, Palm oil, and other articles of Trade, and he paid visits to friends in Manchester in the Cotton
Industry.

In his later years, his position as an evangelical in the Church of England was recognized by his being
placed on two royal commissions.

HENRY VENN would finally die on 13TH JANUARY, 1873 at MORTLAKE, SURREY, where he had resided
for twelve years. He was buried in the Churchyard there.
 12.2.2 HENRY VENN’S THEORY OF MISSIONS

Henry Venn is best remembered, however, as a MISSION THEORIST. Largely independent of one
another, VENN and his American Contemporary RUFUS ANDERSON (1797 – 1880) sought to clarify the
main goal of MISSION and the most effective means of realizing it.

The Concept of the Indigenous Church emerged as the Central Construct of MISSION THEORY. To him, a
Church was judged to be Indigenous when it was Self-propagating, Self-financing, and Self-governing. He
would develop his theory of Mission in a series of Pamphlets and Policy Statements written in the years
1846 to 1865. He would also write a book on the life of St. Francis Xavier and numerous pamphlets and
policy statements.

In 1851, HENRY VENN recommended PRINCIPLES whereby an Indigenous Church would be established.
To him, these involved the following process:

1. He required the Missionaries to train African Church Leaders for the Christian Ministry.
2. He required the Missionaries also to have confidence in these trained African Leaders and entrust
the Churches and the Evangelization of the people to them.
3. After entrusting the Churches and their Ministry to the African Leaders, the Missionaries (society
was required) were required to move on to new regions.

Explained further:
He said that the Missionary Society is an organization with limited funds, but unlimited fields to cover. Its
aim must be to create self-governing, self-supporting, and self-propagating Churches. The Missionary
arrives in the field, sent out and maintained by the society. His first converts should be organized in little
bands under leaders and should start as soon as possible to make contributions to a Native Church Fund
separate from the funds of the Missionary Society.

Soon the bands should come together and form a congregation under a Native Catechist whom they
should endeavour to maintain. Soon the catechist or other suitable native should be ordained pastor and
the missionary can then move on to fresh ground.

From then onwards, the Missionary is “to exercise his influence ab extra, prompting and guiding the native
pastors to lead their flocks, and making provision for supply for the native Church of Catechists, Pastors or
Evangelists.

Hence, the Missionary was with foreign funds to bring up a Native Pastorate, but must not himself be the
Pastor. Instead, the Pastor must be of the People and maintained by them.
Again according to Venn, a Native Teacher / Pastor, should not be too highly raised above his countrymen
in his habits and mode of living, but he must always be a little ahead of the Civilization of the people around
him and by his example and influence lead that Civilization forward.

He went on to suggest that the Native Church should be organized as a National Institution. That when the
Native Church assumes a National Character, it will ultimately supersede the Denominational Distinctions
which are now introduced by Foreign Missionary Societies. For every National Church is at Liberty to
change its ceremonies, and adapt itself to the National Taste. And doing this work of adaptation and
organizing a National Church must be the work of the Native Pastorate. And so, the temptation for
European Missionaries to assume the role of the native pastor must be resisted.

12.3 HENRY VENN’S POLICY REVERSED

Henry Venn’s Policy or Theory of Missions was never fully implemented in all African Regions. The
graduates of the Fourah Bay College went to minister in other parts of West Africa such as the Niger River
region, Dahomey, and Nigeria, and were successful in establishing indigenous Churches. But they failed to
gain credibility for the communication of the Gospel to their neighbours in Sierra Leone, as they were
unable to bridge tribal barriers in this neighbouring clan.

This then necessitated the CHURCH MISSIONARY SOCIETY to reopen its missionary enterprise with
other personnel in Sierra Leone:

1. The Methodists

The English Methodists entered Sierra Leone in 1811. After several failures, they succeeded in establishing
a continuing work: They developed a significant educational ministry. In 1840, two men were ordained to
the Ministry. In 1843, they established the Wesleyan Educational and Theological Institution to train their
members for the Ministry and for general service in the Church throughout the Colony and beyond.

They received success among the Liberated Africans – as they voluntarily turned from their worship of Idols
and sought instruction in the Christian Faith. The Methodists divided their congregations into small classes,
which were conducted by laymen. Effective instruction and pastoral care could be given to small groups.
The Church planned to evangelize the Colony by having each pastor all towns and villages around his post
until churches would be planted in them.

The Methodists also endeavored to carry out their Ministry among the Creoles of the Colony. Unfortunately,
the relations between the Creoles and the indigenous population did not promote evangelization. The
population did not trust the Creoles. So, the CMS saw it necessary to send other Missionaries to develop a
New Work.

2. The Members of the Countess of Huntingdon’s Connexion

These came with the settlers from Nova Scotia, being led by three Negro Preachers. In the beginning, they
carried out their ministry independently and did not establish relations with the CMS in London not until in
1839.

They did their ministry on the Sherbro Island and along the Scaries River in 1852. The Church Community
counted 1,044 members, who were in 1856 organized into districts. A school for training Church Leaders
would also be established. The Church also began some congregations in the interior, but because of
comity agreement, they have been turned over to other Churches in recent years.

3. The Baptists

These confined their fellowship to their group, and could thus not win others. So, they remained a small,
ingrown community.

4. The West African Methodist Church

This is a small Church of liberated Africans who separated from the Methodist Church.

5. The Evangelical United Brethren Church

This initiated work in Freetown in 1855. The first Mission was established at Shenge. In 1875, the Ministry
began to make progress. The Church would be organized in 1880. In 1885, THOMAS TUCKER, the first
convert of the Mission would become a preacher of the Gospel. This Church used the School Approach in
its ministry. This method was very instrumental in drawing pupils to the schools, although no significant
Church growth would be realized, since communication in English with the indigenous population was not
effective.

6. The Roman Catholic Church

The Roman Catholic Church had tried through the Portuguese Jesuits to establish Christianity in this area
during the Pre-Settler days, but without success. Sailors from Portugal reached this small mountainous
peninsula of West Africa in the Mid 1400s, trying to find a route to India; and it would be them to give it the
name SIERRA LEONE.

Further attempts to introduce Roman Catholicism came after 1787, and eventually in 1865 the Fathers of
the Holy Ghost reaped some results, although they were very minimal. JOSEPH KOEBERLE of the Holy
Ghost Fathers arrived in 1864, being followed by FR. BLANCHET in 1865. Then several sisters of St.
Joseph of Cluny would come in 1866. Freetown was the only center of activity until the 1890’s and little
progress was registered.
Nonetheless, by the 19th Century, the Roman Catholic Church was the largest single denomination in
Sierra Leone (approaching 35,000 people by 1981).

12.4 THE PERSON OF SAMUEL AJAYI CROWTHER (1806 – 1891)

12.4.1 BIOGRAPHY

BISHOP SAMUEL AJAYI CROWTHER was born in OSOGUN (Present Day Oyo State, Nigeria) in about
1806 / 1809. He was a YORUBA who was identified with Sierra Leone’s ascendant CREOLE ethnic group.
He was a Linguistic and the First African Anglican Bishop in Nigeria.

Ajayi was only 12 years old when he was captured, along with his mother and toddler brother and other
family members, along with his entire village, by Muslim Fulani Slave Raiders in 1821 and sold to
Portuguese Slave Traders.

However, before his Slave – Ship would leave the Port, it was boarded by a British Royal Navy ship under
the command of CAPTAIN HENRY LEEKE, and CROWTHER was taken to REETOWN, SIERRA LEONE,
where he was released.

While in Sierra Leone, CROWTHER would be cared for by the ANGLICAN CHURCH MISSIONARY
SOCIETY and was taught ENGLISH. He converted to CHRISTIANITY. And thus on the 11 th of December,
1825 he had a rebirth by Baptism and he named himself after the Vicar of Christ Church, Newgate, London
– SAMUEL CROWTHER, who was one of the Pioneers of the CMS. Ajayi was baptized by JOHN RABAN.

While in FREETOWN, Crowther would become interested in Languages. Consequently, in 1826 he was
taken to ENGLAND to attend ST. MARY’S CHURCH in ISLINGTON and the Church’s School. He would
then return to FREETOWN in 1827 and attended, as the first student, the newly OPENED FOURAH BAY
COLLEGE, an ANGLICAN MISSIONARY SCHOOL, where his interest in Language found him studying
LATIN and GREEK but also TEMNE. And after completing his studies, he would begin teaching at the
School.

He later married a Schoolmistress, ASANO who was also baptized with the name SUSAN. She had been
also previously rescued from the Portuguese Slave Ship that originally had brought CROWTHER to
SIERRA LEONE.

Samuel Ajayi Crowther was also a close associate and friend of Captain James Pinson Labulo Davies, an
influential politician, mariner, philanthropist and industrialist in colonial Lagos. Both of these men would
then collaborate on a couple of Lagos Social Initiatives such as the opening of an ACADEMY on 24 th
October, 1866, with Crowther as the first Patron and Captain J.P.L Davies as the first President.
Crowther being old, and Venn already dead, the British Missionaries increasingly questioned the morality or
efficiency of members of Crowther’s Staff. Mission policy, racial attitudes, and evangelical spirituality had
taken new directions, and new sources of European Missionaries were now available. Consequently; by
degrees, Crowther’s Mission was dismantled: by financial controls, by young Europeans taking over, by
dismissing, suspending, or transferring the African Staff. CROWTHER, desolated, died of a Stroke in
Lagos, on 31st DECEMBER, 1891 and was buried at AJELE CEMETERY in Lagos, before his body would
later on be exhumed and reburied in another place in 1976.

12.4.2 SAMUEL AJAYI CROWTHER’S CONTRIBUTIONS / MISSION

Crowther was selected to accompany the Missionary JAMES SCHOEN on the NIGER EXPEDITION OF
1841. Together with Schoen, Samuel Ajayi Crowther was expected to learn HAUSA for use on the
Expedition

The Goal of the Niger Expedition of 1841 was: To Spread Commerce; Teach Agricultural Techniques;
Spread Christianity; and help End the Slave Trade.

Following the Expedition, Crowther was recalled to England, where he was trained as a MINISTER and
ORDAINED by the BISHOP OF LONDON. This came as a result after SCHOEN had written to the
CHURCH MISSIONARY SOCIETY noting CROWTHER’S USEFULNESS and ABILITY on the Expedition,
recommending them to prepare him for Ordination.

He would later on return to AFRICA in 1843 and with HENRY TOWNSEND, opened a MISSION in
ABEOKUTA, in today’s OGUN STATE, NIGERIA.

Crowther began translating the Bible into the Yoruba Language and compiling a Yoruba Dictionary. In
1843, a grammar book which he started working on during the NIGER EXPEDITION would be published;
and a Yoruba Version of the ANGLICAN BOOK OF COMMON PRAYERS would follow later.

Crowther also compiled a VOCABULARY OF THE YORUBA LANGUAGE, including a large number of
local proverbs, published in London in 1852.

Crowther also began codifying other Languages: Following the British Niger Expeditions of 1854 and 1857,
Crowther would produce a primer for the IGBO LANGUAGE in 1857, another for the NUPE LANGUAGE in
1860, and a full grammar and vocabulary of Nupe in 1864.

The CMS Secretary, HENRY VENN, saw Crowther as a potential demonstration of the feasibility of Self-
governing, Self-supporting, and Self-Propagating African Churches and so in 1857 he would send him to
open a NEW MISSION on the NIGER. The entire staff of this Mission was African, mainly from Sierra
Leone, and Venn moved toward an Anglican version of the “Three-Self” Formula by securing Crowther’s
appointment in 1864 as “Bishop of the Countries of western Africa beyond the Queen’s dominions”
Hence in the year 1864, Crowther would be ordained as the First African Bishop of the Anglican Church; he
was consecrated a Bishop on ST. PETER’S DAY 1864, by CHARLES LONGLEY, Archbishop of
Canterbury at Canterbury Cathedral. He would later receive the Degree of DOCTOR OF DIVINITY from the
University of Oxford.

In the UPPER and the MIDDLE NIGER TERRITORIES, Crowther pioneered an Early Form of Christian –
Muslim dialogue for Africa. He also oversaw J.C.TAYLOR’S ground – breaking work in IGBOLAND and
directed the Evangelization of the NIGER DELTA, with notable results at such centers as BONNY

Crowther was on the Island of MADEIRA in the Atlantic Ocean west of Morocco for a Conference. He was
accompanied by his Son, DANDESON, an archdeacon, on Church business in March 1881.

Crowther’s attention was directed more and more to Languages other than Yoruba, but he continued to
supervise the translation of the Yoruba Bible, which was completed in the mid 1880s, a few years before
his death.

12.5 AFRICAN INDEPENDENT CHURCHES

12.5.1 THEIR BEGINNINGS AND GROWTH

The dream of a ONE GREAT AFRICAN CHURCH without the Domination of European Leadership and
Culture, embracing the whole NEGRO RACE, and being born from an African’s encounter with the
GOSPEL, stood at the beginning of the AFRICAN INDEPENDENT CHURCH MOVEMENT.

Africa saw herself at home with the Bible under the Name of “ETHIOPIA”. Africa believed that the Gospel
that had been brought by the Eunuch of the Queen of Ethiopia after his Baptism by PHILIP the Evangelist
had taken roots in the African Soil and grown into the Christian Kingdom of Ethiopia.

Consequently; in 1892 the first “ETHIOPIAN CHURCH” was founded in South Africa, and this event would
bring forth a stream of other “Ethiopian” or “African” Churches, which after independence, would number
4000 – 5000.

The First Foundations of Independent Churches were the result of Schismatic movements of protest. For
instance: In South Africa they would arise from a protest against the “Colour Bar” within the Church; In
Nigeria against a Missionary Domination where the earlier policy of a self – governing Church had been
reversed into a policy of European Leadership by the New Imperialist Missionaries; In Kenya against
cultural alienation.

The Second wave of Independency, arising in the 1920s and becoming in the 1960s the dominant kind of
African Churches, was of PROPHETIC – CHARISMATIC CHARACTER. Some African Prophets or
Prophetesses would rise up, gifted with healing powers, and would gather around themselves a group of
followers which would eventually see itself as distinct from other Church Members that it had to form its
own Church. Examples of these were: Isaiah Shembe in South Africa; Wade Harris in Ivory Coast; and
Garrick Braid in Nigeria. In Nigeria, among the YORUBA, a Prophet Charismatic group started when in the
great epidemic of 1918, people, experiencing the inefficacy of the Medical Help of the Mission Church,
gathered in Prayer Groups called ALADURA which would conduct some healing prayers. These had to
establish their own Church in 1922 because their way of praying and healing departed from the Anglican
Tradition.

The Third Wave of Independency coincided with the preparation and first years of political independence.
The Colonial Governments had relaxed their grip on “dangerous” movements, and as such, some formerly
suppressed African Churches as it was in the case of the “GIKUYU CHURCHES IN KENYA” would be
resurrected. But additionally, the Independent Churches won the sympathy of the New African Politicians,
and more over, the traditional population which had not yet been touched by the Mission Schools would
find these Independent Churches more applicable to them.

Still now, save for SWAZILAND, an official establishment of Independent Churches did not take place
anywhere; for they had little to offer in Nation Building and Development Projects, and their relationship
with their governments cooled down in most countries.

The further splitting of these African Churches into more and more bodies was the most distinctive mark of
the years 1970 to 1995. Various groups would formed, but each with about 100 or less members. They
gave the impression that they were groups of one large religious movement rather than distinct Churches.

Conclusively; TWO REASONS can be deduced from various studies to account for the foundation of
Independent Churches:

1. COLONIALISM – This fostered an anti – European feelings among African Christians and a
Colonial Mentality of European Superiority. This superiority caused a lack of adaptation and a
failure to dialogue, to listen, accept, trust and share. This was a kind of lack of communication or a
failure in Love. This would cause an African Pastor, followed by his flock, to leave the Mission
Church.

2. PROTESTANTISM – This being by its very self a Protest Movement, offered the formal justification
for protesting and leaving the Mother Church

12.5.2 CHARACTERISTICS OF THE INDEPENDENT AFRICAN CHURCHES

1. SOCIAL CLASSIFICATION
African Independent Churches predominantly attracted members of the Lower Strata of Society. A recent
German author (KORTE) gave his study of these Churches a title “We are the Churches of the Lower
Classes”. However, some of them are of Lower Middle Class of people. Because they do not have the
same financial means as the Mission Churches, they cannot reach the same Educational standards.

2. THEOLOGY: HERETICAL or AUTHENTICALLY AFRICAN?

Some authors have deplored that there is no heresy in Africa rather simply “sliding aways”. Some others
have affirmed the existence of numerous and new heresies in these Independent Churches. Still we
acknowledge the fact that some Independent Churches have remained faithful to some theological tenets
of their mother churches.

However, theological deviations have been observed in many African Independent Churches which have
come up and appear to be defective or exaggerated teaching than Formal Heresies.

3. DEPENDENCY

African Independent Churches still crave for support in some way or another from the Historical Churches.
If the African Independent Churches are predominantly those of the poor, then the big Churches of the rich
have to become more serious in their option for the poor and work out a more positive attitude to the
Independent Churches.

NOTE WORTHY: The Catholic Church has so far kept away from the Independent Churches.