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''' | '''Christianity''' has been very much at the heart of '''[[Religion in Zambia|Zambia]]''' since the European colonial explorations into the interior of [[Africa]] in the mid 19th century. The area features heavily in the accounts of [[David Livingstone]]'s journeys in [[Central Africa]]. | ||
== Establishing Zambia == | == Establishing Zambia == | ||
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"the result of revivalism among [[Pietists]] and [[Methodists]] and among the Evangelicals of the [[Anglican]] church. People wanted to convert others to the same joyous religious experience they had had".<ref>Cairns 181: 401</ref> | "the result of revivalism among [[Pietists]] and [[Methodists]] and among the Evangelicals of the [[Anglican]] church. People wanted to convert others to the same joyous religious experience they had had".<ref>Cairns 181: 401</ref> | ||
</blockquote> | </blockquote> | ||
The rise in missionary zeal was heightened with the expansion of European empires, opening up unknown territories and bringing other cultures to the attention of the newly formed mission societies. Yet another element of this increased mission activity was the desire not to see a repeat of the recent Indian Mutiny, that the Evangelicals, like Livingstone, felt was, "as a result of too little mission activity".<ref name="Ferguson 2004: 154">Ferguson 2004: 154</ref> It is possible the cause of the mutiny was actually of a religious origin with many of the Indians serving in the British Indian Army convinced, "that the British did indeed have plans to Christianize India",<ref>Ferguson 2004: 145</ref> and thereby threatening their faith that was in their view indivisible from their vocation as a soldier, whether as a | The rise in missionary zeal was heightened with the expansion of European empires, opening up unknown territories and bringing other cultures to the attention of the newly formed mission societies. Yet another element of this increased mission activity was the desire not to see a repeat of the recent Indian Mutiny, that the Evangelicals, like Livingstone, felt was, "as a result of too little mission activity".<ref name="Ferguson 2004: 154">Ferguson 2004: 154</ref> It is possible the cause of the mutiny was actually of a religious origin with many of the Indians serving in the British Indian Army convinced, "that the British did indeed have plans to Christianize India",<ref>Ferguson 2004: 145</ref> and thereby threatening their faith that was in their view indivisible from their vocation as a soldier, whether as a Hindu, Muslim or Sikh. | ||
Livingstone inspired many Evangelicals in his speech at the | Livingstone inspired many Evangelicals in his speech at the Senate House in Cambridge University in 1857 in which he stated, | ||
<blockquote> | <blockquote> | ||
"I consider we made a great mistake when we carried commerce into India, in being ashamed of our Christianity… those two pioneers of civilisation – Christianity and commerce – should ever be inseparable".<ref name="Ferguson 2004: 154"/> | "I consider we made a great mistake when we carried commerce into India, in being ashamed of our Christianity… those two pioneers of civilisation – Christianity and commerce – should ever be inseparable".<ref name="Ferguson 2004: 154"/> | ||
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In shaping Zambia's Christianity, it is important that the influence of the [[Roman Catholic]] Church is noted. The, "Catholic Church [is] by far the most influential denomination,"<ref name="Gifford 1999: 183">Gifford 1999: 183</ref> in the nation. Catholic missionaries first established a mission in 1895 among the Bemba tribe. The [[Bemba people|Bemba]] tribe had traditionally been hostile to church activity, partly due to the resistance to settlement by Europeans, but also because their presence strengthened the resolve of rival ethnic groups to resist the Bemba. With the death of the Bemba king Chitimukulu Sampa Kapalakasha and his replacement by a less antagonistic king the way was open for the Catholic [[White Fathers]] to establish the mission in the area that was to become the [[Copperbelt Province]] of Northern Zambia. In Southern Zambia the Catholic mission activity was undertaken by [[Jesuits|Jesuit Fathers]] in the early years of the twentieth century<ref>PAG; 2000, 5-6</ref> along with the [[Franciscan]] friars. Zambia still retains the historical divisions of this early Catholic mission activity; the county is still divided into diocese administered by each of these groups. | In shaping Zambia's Christianity, it is important that the influence of the [[Roman Catholic]] Church is noted. The, "Catholic Church [is] by far the most influential denomination,"<ref name="Gifford 1999: 183">Gifford 1999: 183</ref> in the nation. Catholic missionaries first established a mission in 1895 among the Bemba tribe. The [[Bemba people|Bemba]] tribe had traditionally been hostile to church activity, partly due to the resistance to settlement by Europeans, but also because their presence strengthened the resolve of rival ethnic groups to resist the Bemba. With the death of the Bemba king Chitimukulu Sampa Kapalakasha and his replacement by a less antagonistic king the way was open for the Catholic [[White Fathers]] to establish the mission in the area that was to become the [[Copperbelt Province]] of Northern Zambia. In Southern Zambia the Catholic mission activity was undertaken by [[Jesuits|Jesuit Fathers]] in the early years of the twentieth century<ref>PAG; 2000, 5-6</ref> along with the [[Franciscan]] friars. Zambia still retains the historical divisions of this early Catholic mission activity; the county is still divided into diocese administered by each of these groups. | ||
The first | The first Anglican mission station would not begin until 1911. This was established by Leonard Kamungu, a priest from Malawi, at Msoro. Kamungu perhaps reflects an aspect of Christianity that set it apart from many of the other structures of colonialism that severely limited if not actively restricted the ability of the local population to take a part in their development, becoming isolated and voiceless from the ruling European elite. | ||
<blockquote> | <blockquote> | ||
"Though white settlers… were able to organize themselves in Formal groups… the colonial authorities provided little space for urban indigenous people to formally organize. Although there was some tolerance of group activity under the umbrella of the church.<ref>Howell & Pearce 2002: 179-180</ref> | "Though white settlers… were able to organize themselves in Formal groups… the colonial authorities provided little space for urban indigenous people to formally organize. Although there was some tolerance of group activity under the umbrella of the church.<ref>Howell & Pearce 2002: 179-180</ref> | ||
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During the period of [[Colonialism|colonial]] rule in Zambia, up until independence in 1964, the church attempted to straddle the gulf between ministering to the needs of the local population without antagonising the colonial administration and bringing the local population to a point of passive acceptance of colonial rule. The administration viewed church activity as a possibly practical tool of indoctrination, but at times a vehicle for dissent against colonial rule too. | During the period of [[Colonialism|colonial]] rule in Zambia, up until independence in 1964, the church attempted to straddle the gulf between ministering to the needs of the local population without antagonising the colonial administration and bringing the local population to a point of passive acceptance of colonial rule. The administration viewed church activity as a possibly practical tool of indoctrination, but at times a vehicle for dissent against colonial rule too. | ||
The traditional view of the Church during this period was to provide [[social welfare]]. Churches became primarily involved in [[education]] and | The traditional view of the Church during this period was to provide [[social welfare]]. Churches became primarily involved in [[education]] and healthcare.<ref>Gifford 1999: 189</ref> Other initiatives such as [[orphanages]], skills training and [[agricultural extension]] were also evident in the development of Zambia during this period. Though at times its role extended into [[advocacy]] and the formulation of [[law]] and the [[penal code]]. mathias | ||
In the matter of healthcare the churches saw the provision of affordable healthcare as vital to a population that could not afford private medical treatment. Even in current-day Zambia, the Catholic Church alone is running 15 [[hospitals]], 28 health centres, 54 home based care institutions.<ref>PAG: 2000 25</ref> The provision of healthcare had a twofold motivation. Firstly, there was the concern driven by Biblical principles of care for the incapacitated. Examples include the parable of the [[Good Samaritan]] [[Luke's Gospel|Luke]] 10:25-37, then Jesus' encouragement in Matthew 25:36 "I was sick and you looked after me, " and the Old Testament reprimand to the leaders of Israel, "you have not strengthened the weak or healed the sick or bound up the injured," Ezk 34:4, Secondly, it was driven by a perception that the only alternative medical care available to the local population involved [[witch doctor|traditional healers]] and their use of, in colonial eyes, unscientific and crude methods as well as possible appeals to [[animistic]] or [[ancestor worship|ancestral powers]]. These latter elements were of particular concern in [[ecclesiastical]] circles as, the Church has generally tried to change or discourage cultural practices that are contrary to Christian teaching.<ref>PAG: 2000, 31</ref> Christian missions were at the forefront of social change in Zambia. On the question of traditional penal codes, that were either considered too lenient or too harsh depending on the change the missions wished to see imposed, as opposed to a legal code more in line with that in Britain the Church was instrumental in pushing through reform.<ref>Chanock 1985: 128</ref> The involvement of missionaries was "more than providing correctives – spiritual or otherwise… their real ambition was power".<ref>Smith 1999: 529</ref> Generally though healthcare had impact on [[Indigenous peoples|indigenous]] society it was seen as a reasonably neutral activity by the colonial authorities. | In the matter of healthcare the churches saw the provision of affordable healthcare as vital to a population that could not afford private medical treatment. Even in current-day Zambia, the Catholic Church alone is running 15 [[hospitals]], 28 health centres, 54 home based care institutions.<ref>PAG: 2000 25</ref> The provision of healthcare had a twofold motivation. Firstly, there was the concern driven by Biblical principles of care for the incapacitated. Examples include the parable of the [[Good Samaritan]] [[Luke's Gospel|Luke]] 10:25-37, then Jesus' encouragement in Matthew 25:36 "I was sick and you looked after me, " and the Old Testament reprimand to the leaders of Israel, "you have not strengthened the weak or healed the sick or bound up the injured," Ezk 34:4, Secondly, it was driven by a perception that the only alternative medical care available to the local population involved [[witch doctor|traditional healers]] and their use of, in colonial eyes, unscientific and crude methods as well as possible appeals to [[animistic]] or [[ancestor worship|ancestral powers]]. These latter elements were of particular concern in [[ecclesiastical]] circles as, the Church has generally tried to change or discourage cultural practices that are contrary to Christian teaching.<ref>PAG: 2000, 31</ref> Christian missions were at the forefront of social change in Zambia. On the question of traditional penal codes, that were either considered too lenient or too harsh depending on the change the missions wished to see imposed, as opposed to a legal code more in line with that in Britain the Church was instrumental in pushing through reform.<ref>Chanock 1985: 128</ref> The involvement of missionaries was "more than providing correctives – spiritual or otherwise… their real ambition was power".<ref>Smith 1999: 529</ref> Generally though healthcare had impact on [[Indigenous peoples|indigenous]] society it was seen as a reasonably neutral activity by the colonial authorities. | ||
