SEHLUKO 4
INKHOLO YESINTFU (YEMASWATI)
 Singeniso
Nakukhulunywa ngenkholo yesintfu kulukhuluni kabi kukhuluma ngayo ungawatsintsi emasiko ingani phela inkholo yesintfu isemasikweni aleso sive.  Lapha kepha kutawutanywa kutsi ichazwe lenkholo yesintfu kutsi iyini kubuywe kubukwe nenkholo yekuchamuka netifikanamtfwalo kutsi ibe nasiphi sandla etimphilweni tebantfu labamnyama.  Kutawubuye kuvele kutsi inkholo yesintfu yona ingavuselelwa kanjani kute ihlonipheke ngobe naku labanyenti bayitsatsa njengentfo lengasho lutfo lebucaba.  Kwenda nalabanye, (1997) bachaza inkholo yesintfu kutsi ayifani naleletinye tinkholo lekumele umuntfu ashunyayelwe khona aphendvuke kepha isengatini yakhe umuntfu lowo futsi inkholo yesintfu ihlangene nemasiko.  Asibeve nabayichaza lendzaba ngemavi abo:
African Religion is not based on a body of beliefs that someone subscribes to or adopts, so that once you have agreed with those beliefs you then become a member of African religion.  African Religion is based on belonging, on being born into a community, a group of people, a clan, a family.  This is the basis of African Religion.  The group of people we are considering includes those who are long gone, the ancestors, the Living Dead.  It includes those who are living today, like us.  It includes those who are yet unborn.  Now, belonging to that wide community of people through your family group is the beginning of what it means to be in African Religion.
                               (Kwenda nalabanye, 1997:1-2).
Loku kuchaza kona kutsi inkholo yesintfu ikunobe ngubani umuntfu lomnyama ingani wonkhe umuntfu uphuma emndenini lotsite.  Uma nje unesibongo usuke ukuyo inkholo yesintfu ngobe phela leso sibongo semuntfu longukhokho wamkhulu wakho lebatsi nabaphahla lapha ekhaya baphahle yena.  Nabani nabani watsi nakatalwa wabikwa kulaba labaphetse lelokhaya lekutinsika talo lelolikhaya.  Kubikwa kubo nje ngekutalana kwabo.  Manje nobe wena uyatsandza nobe ungatsandzi kepha inkholo yesintfu isengatini yakho.  Inkholo yesintfu yindzala cishe kunato tonkhe tinkholo letikhona emhlabeni ngobe phela vele wonkhe umuntfu kantsi futsi nanato tonkhe tive tinemasiko ato letiwalandzelako le inkholo yesintfu ilapho.  Tinkholo leti letinsha tona tiyafundziswa futsi uyakwati nekutsi umuntfu umcele kutsi ayongena kuleyo nkholo kantsi nobe safuna kuphuma kuleyo nkholo.  Inkholo yesintfu kuphuma kuyo kungakutsi kumpontjwa yonkhe lengati lekuwe, untjintje nesibongo ube ngumlumbi nobe lesinye sive kepha hhayi usolomane umuntfu lomnyama.  Lapho-ke ngabe uyilwile, wayincoba.  Kubalulekile kusho tisasuka nje kutsi inkholo yesintfu ifaka kutalwa, kukhuliswa kanye nekufa kantsi besekushiwo kutsi emasiko nenkholo akuhlukaniseki.  Dickson, (1984) uyichaza kahle lendzaba nangemagama akhe abeka ngalendlela:
Culture involves many things: language, morality, art and generally material creations, including implements (whether used in agriculture, art, or generally for the purpose of ensuring life goes on).  This means that the culture of a people embraces its economics, politics, legal systems, and all other societal systems and arrangements set up to ensure the welfare of the community.  Moreover, in some societies all this is inseparable from religion; certainly in African society culture and religion are not easily separated.  Religion is a regular accompaniment in a person’s life; the chief’s role, the relations between members of a society, morality, the stages in a person’s life (birth, puberty and marriage, and death), the practice of medicine, architecture, warfare, traditional education, etc.: all these areas are not dissociated from religion in traditional African society.
	                                                            (Dickson, 1984:47).
Lapha kubekwe kwacaca kutsi inkholo ingiko konkhe lokukuphila kwemuntfu lomnyama.  Inkholo ifaka konkhe lokwenteka emphilweni yemuntfu kusukela atalwa adzimate ayongcwatjwa kantsi nalesikhatsi salidloti isuke isachubeka.  Manje kuyakhombisa kutsi nawunyembenya inkholo yesintfu, usuke unyembenya bubona babo.
Mvelinchanti
Sive semaSwati lesikubuka njengalokubalulekile emphilweni yemuntfu, imphilo lenhle, kuhlalisana kwebantfu kanye nekuhlalisana nako konkhe lokukhona eveni lekufaka ekhatsi kutsembela kuMvelinchanti. EmaSwati ngekusho kwaKasenene, (1993) asive lesimesabako futsi sibe simhlonipha uMdali.  Kasenene, (1993) ngemavi akhe uyibeka kanjena lendzaba:
According to Swazi Traditional Religion, the existence of the universe, human beings, animals, plants, order in the universe and Mvelinchanti.  He is the ultimate reality who was there from the beginning and will always be there.  He was not created, since he was there before anyone else or anything else existed.  He brought himself into existence after which he created the universe and everything in it.  Although the Swazis do not know how Mvelinchanti created the universe, they believe that whatever exists derives its existence from him and everything is sustained by him.  The beliefs about the Supreme Being and are clearly expressed through the attributes given to him.
							(Kasenene, 1993:12).    
Loku kuhambelana naloku lokwashiwo nguSullivan, (1995) nangemagama akhe abeka ngalendlela: 
The African concept of God the Creator of all the life, with the mankind suspended between heaven and the underworld, controlling, yet dependant on and interwoven with things seen and unseen, has much in common with pagan Celtic beliefs.
							(Sullivan, 1995:13).
Kwangatsi nakubeTswana vele uMdali ungiko loku lokushiwo ngulaba labangenhla ngekusho kwaSetiloane, (1976).  Asimuve natisholo yena ngamagama akhe atsi:
Modimo is invisible, intangible.  For this reason `Modimo gaOitsiwe’ (is unknown): the Supreme Being no man hath ever seen; He is remote, inscrutable.
							(Setiloane 1976:80). 
Mbiti, (1982) ukubeka kucace kutsi bonkhe bantfu be-Afrika bakholelwa kuMvelinchanti, asimuve nakayibeka kanjena lendzaba:
All African peoples believe in God.  They take this belief for granted.  It is at the centre of African Religion and dominates all its other beliefs.  But exactly how this belief in God originated, we do not know.  We only know that it is a very ancient belief in African religious life.
                                                             (Mbiti, 1982:40). 
Setiloane encwadzini lehlelwe nguSetiloane naPeden, (1988) ukubeka kucace kutsi emaZulu atsi uyini uMvelinchanti.  Ase simuve nakabeka ngemagama kanjena:
Amongst the Zulus, it was said: `The first people who burst out of the bed of reeds’ (Badabuka ohlangeni!).  It was God, uMvelingqangi, who made the people came out of the bed of reeds.
                                    (Setiloane naPeden, 1988:14).
Kuyakhombisa loku lokungenhla kutsi vele bantfu bayamati uMdali,abafuniseli ngaloko.  Kantsi nenkholo yabo ihambelana nekucabanga kwabo.  EmaChosa nanawo abe nendlela yawo labita ngayo uMdali kepha konkhe loko bekungavakali kulabekufika.  Setiloane encwadzini lecashunwe ngenhla ukubeka kucace kutsi emaMishinari afika vele bantfu bamati uMvelinchanti, asesimuve natikhulumela kahle kanjena:
When the missionaries came they found that the Xhosas had a word for God: they had a concept of God which these missionaries had not expected.  Van der Kamp did not think they had this concept of God.  Therefore he took the word Thixo for God, which was the word the Xhosas were using.  Actually they had a more profound word than that, Qamata.  But let us stay with Thixo for the present.
                                               (Setiloane naPeden, 1988:13).        
Maibelo, (1989:25) uvumelana naboSetiloane naPeden, (1988) nakatsi:
All societies in black Africa have the notion of a Supreme Being who is responsible for the existence, workings and contiuation of all creation, no matter the different names used to address him. 
Kepha nobe sekuvakele kutsi vele bantfu bayamhlonipha uMdali futsi bayati kutsi nguye yedvwa lowadala konkhe lokukhona emhlabeni kepha kukhona labacabanga kutsi bantfu labaMnyama abamati kahle uMdali.  Loku kuvakala kahle emagameni lashiwo nguPere Noel Baudin nga-1885.  Baudin lona abengumMishinari wemaKhatholika kantsi lapha simcaphuna encwadzini ya-Idowu, (1976) nakabeka atsi:
In these religious systems, the idea of a God is fundamental; they believe in the existence of a supreme, primordial being, the lord of the universe, which is his work … and withstanding the abundant testimony of the existence of God, it is practically only a vast pantheism – a participation of all elements of the divine nature which as it were diffused throughout them all … Although deeply imbued with polytheism, the blacks have not lost the idea of the true God: yet their idea of him is very confused and obscure … God alone escapes both androgynism and conjugal association; nor have the blacks any statue or symbol to represent Him.  He is considered the supreme primordial being, the author and the father of the gods and genii … However, notwithstanding all these nations, the idea they have of God is most unworthy of His Divine Majesty.  They represent that God, after having commenced the organization of the world, changed Obatala with the completion and government of it, retired and entered into an eternal rest, occupying Himself only with His own happiness: too great to interest Himself in the affairs of this world. He remains like a negro king, in a sleep of idleness…
                                                              (Idowu, 1976:140).
Lamavi langenhla achaza ngalokusebaleni kutsi kulabaMhlophe inkholo yebantfu iyintfo lengenamsebenti futsi ngesingabo loMvelinchanti lesitsi siyamati sisuke sitibhedzela nje.  Loku ngiko lokwenta kutsi nakufika laMishinari afike atsi atesigucula ngobe acabanga kutsi singemacaba.  Lentfo leyo iyimbangela yalokunyenti lokumonakalo lokhona eveni lakhile.  Kantsi empeleni lamacaba labatsi singuwo umlandvo ukubeka kucace kutsi nanayo iYurophu inguloku lesikubona inguko namuhla isuka khashane.  Ingwenyama leseyakhotsama, Sobhuza Wesibili ukubeka kucace loku nangemagama akhe aphefumula atsi:
Kutsi i-Afrika iyawukhululeka ngetsembe nangifundza insimu netindzaba temhlaba letibitwa belumbi ngekutsi yi-History of the World, lapho ngabona tive letatikhona endvulo, kusenendvulo, kukhona iGibhitha lokwakubonakala kutsi yengamele umhlaba, kodvwa yawa netive letinye tawa kwate kwetewufika kulesinye sikhatsi lapho kwangena nakubomaNgisini, nabomaJalimane nabo bonkhe, kuye embusweni lomkhulu, lokwakutsiwa yiRoma.  Lapho, tonkhe letive lesetitibeke embili lamuhla kutsi ngitona tive tatisalala emihomeni, tilobola bafati ngemilente yetimpunzi.  Lamuhla sowungabe uyabetfuka nasebandiza bayawufika etinyangeni, bayawufika kuphi kuphi, kutsi ngubo labebanjengatsi.  
                                           (Simelane naBhembe, 2000:161).    
Kuyamangalisa kutsi ngibo kanye labaMhlophe lebabona tsine singemacaba kwangatsi bona bavela banje ngobe phela umlandvo ukubeka kucace kahle kutsi nanabo bebanjengatsi njengoba iNgwenyama iphawulile ngenhla.  Lokubuhlungu kutsi belumbi bebati kamhlophe kutsi bantfu banayo inkholo futsi bayamati uMdali kepha bona bafika nekwabo lebekunetinhloso letehlukile kunekuletsa livi leNkhosi nje.  Loku kufakazelwa ngunankha emavi aChidester, (1996) nakabeka atsi:
While denying the Africans political rights, British government reports found that African religion provide building blocks for reconstructing a racial segregated and separated South Africa.  Ironically, after a century of denial, the government found not only that African had a religion but that they had a useful religion to the extent that religious beliefs and practices kept the tribal system intact.
                                                       (Chidester, 1996:206). 
Kuyacaca nawufundza lamavi langenhla kutsi befika belumbi batfola sivele sinenkholo yetfo kepha nje kutsi bona bebanetinhloso tabo letenta kutsi bangavumi kutsi lokwetfu yinkholo kepha basihlindzabeta ngaleyabo.  Loku kwenta kwangatsi bantfu abamati uMdali kube loko kungemanga laluhlata klaba.  Kuyadzabukisa kuva umuntfu lomnyama aphika kutsi labaphansi bakhona futsi bayakhuluma ngetento nangemaphupho.  Loku kubuhlungu ikakhulu uma kukhulunywa ngumuntfu loyena wabalimbuka wambuka kulenkholo yesintfu asakhetse inkholo yekuchamuka.  Kubi loku ngobe amange nangeliphutsa umuntfu walenye inkholo wacelwa kutsi akhulume ngenkholo langayati yena.  Lapha kungavakala kwangatsi bayacanjelwa laba labenta njalo kepha asesive Tlhagale, (1991) nakatikhefutela ngewakhe umlomo abeka ngalolohlobo mayelana nenkholo yesintfu:
Ancestor veneration is not against the first commandment.  Before the advent of Christianity, the idea of God amongst African must have been very vague indeed if it existed at all.  This is why some people speak of a “Deus otiosus” (an inactive God).  But they also contend that Africans did believe in God.  They cite various African names for God as proof.
I am of the opinion that Africans invariably communicated with their ancestors only.  There is no oral tradition or evidence of prayers that demonstrates God as the ultimate object of worship.   
                                                                     (Tlhagale, 1991:5).
Akagcini lapha lowekunene, uchubeka akhefute kuvakale kutsi akanalo naloluncane lwati mayelana nenkholo yesintfu.  Lokugcamako lapha kutsi lowekunene sewaba lihhantanta manje kulukhuni kutsi ungayintjintja ingcondvo yakhe ngobe vele seyadvunjwa.  Uyachubeka atsi:
Christianity puts God on the centre stage.  Now that through Jesus Christ, God the Father of all mercies has been revealed, the role of the ancestors is seen differently.  They are the deceased members of one’s family.  They are not gods.  They never were.  Their role was however exaggerated.  Christianity has helped to correct our understanding of the role of the ancestors, the role of Christ, the first ancestors to rise from the dead and of God.  Loyalty to deceased relatives is not the same loyalty to God.  The two are neither in competition nor in conflict with each other.
                                                        (Tlhagale, 1991:5-6).
Kuyevakala nalapha kutsi Tlhagale ukhuluma ngentfo langayati, akukho lapha bantfu labamnyama bake bafananisa labaphansi naMvelinchanti.  Leligama lelitsi nguMvelinchanti kusho kona kutsi wavela kucala.  Kantsi futsi sibuye sitsi nguMdali lokusho kona kutsi nguye lowadala konkhe lokukhona eveni.  Uma sitsi nguMninimandla onkhe, sisuke sicondze kona kutsi emandla onkhe lakhona avela kuye.  Manje umuntfu lonjenga Tlhagale, sitsingitsingi nje lesingadzingi kutjelwa lutfo ngobe akayati lentfo lakhuluma ngayo.  Nurnberger acashunwe nguye Tlhagale, (1991) uyibeka kahle lendzaba yekuphambanisa inkholo yesintfu kanye neMvelinchanti  nangemavi akhe atsi:
Ancestors continue to be perceived as playing a vital role within the African culture.  They are an essential part of the religious consciousness of the African people.  They make faith in God a reasonable proposition.  They are mediators and guardians.  The removal of ancestors from the African belief system would be tantamount to the destruction of the African worldview.
                                                (Tlhagale, 1991:6).
Bantfu labasolomane bangatsembi kutsi inkholo yesintfu ibeka uMvelinchanti embili bandzinga kukhunjutwa naku lokwashiwo ngu-Ocaya, (1989) nakayala bona laba labanetinhloko letingavumi kwemukela kutsi ukhona uMdali enkholweni yebantfu.  Ocaya, (1989:84) ubeka kanjena:
The falsehood of the assertion that for African peoples God is remote is easily seen by anyone who is willing to stop a little and look around an African community.  To do this a person, who is not indigenous to Africa, ought to suspend his preconceived ideas about African religions.  If I am to advice such a researcher I would strongly urge him to acquire some knowledge of a couple of African languages.  This would be an asset in finding out quickly how rich African religions are in reference to the notion of God.  For the traditional African God is for ever near and influences the daily events of life.
Ngemavi lavakalako lawa futsi ayakhombisa kutsi lomuntfu lawashoko isengatini yakhe lentfo layishoko akafuniseli.  Phela akekho longakwati kukhuluma kahle ngentfo langayati kutsi ivelaphi futsi layinyembenyako.  Ocaya, (1989) ubuye acacise kahle nakatsi:
Among the African peoples, the significant phenomena of lfe are witnessed not merely by routine conventional gatherings, feasting and dancing, but by activities pregnant with religious persuasions.  Birth, puberty, marriage, procreation, death and life-after-death are not just natural occurrences.  They are moments with great supernatural meanings in the traditional African religions.  All seasons of the year and natural happenings do not take place as a matter of course, empty of content.  They are the expression of God’s overall power and influence in the created order.  The reason why these events are not ignored is that the Africans are aware that the neglect of their recognition will inevitably draw down the anger of God.
                                                            (Ocaya, 1989:84).
Kakadze bantfu labamnyama bebati kutsi uMvelinchanti umoya, akabonwa ngemehlo futsi ukhona yonkhe indzawo.  Manje nemuntfu nakafa uba ngumoya abesedvute neMvelinchanti lekwenta kutsi kube lula kuchumana ngaleyo ndlela.  Nangabe liSwati likhuluma nebakubo labangasekho, lisuke licela kutsi bona balikhulumele neMvelinchanti.  Ngesintfu akubatwa titfombe kuthandazwe kuto kepha ngulowo nalowo ukhuluma nebakubo lekungubona bamatiko futsi bangamkhulumela neMvelinchanti kuloko lafuna kutsi entelwe kona.  Kutalwa kabusha kwelivekati le-Afrika kusho kulungisa lamaciniso lahlaneketelwa ngemaMishinari.  
Belumbi labacacelwe bayavuma kutsi nanabo inkholo yabo beyifaka kukholelwa kulabangasekho kepha nje sebakuntjintja loko nyalo.  Nurnberger, (1991) uyibeka kucace lendzaba nakatsi:
Let me make two preliminary remarks.  Firstly ancestor veneration is not an issue which separates blacks from whites.  It is found in many religions, including that of my Germanic forebearers.  For Whites it is particularly important right now to assess their royalty to past traditions.  Should they, for instance, uphold racial superiority, colonialism and profit maximation, all of which belong to the traditional package of convictions?
                                             (Nurnberger, 1991:4). 
Lamavi langenhla akubeka kucace kutsi belumbi kanye naletinye tinkholo tinako kukholelwa emihambeni njengoba kwenta inkholo yesintfu kepha baphika bahlante kwayitolo utsi basatsintsene nemihambo.  Loku kubanga kutsi kwangatsi bantfu labamnyama bakholwa emadimoni, ingani phela kwatsi nakufika eMishinari, afike ayinyembenya yonkhe intfo lephatselene nemasiko ebantfu labamnyama.  Kwasuke kwavela kwangatsi bantfu bebacala kuva ngaMvelinchanti ngesikhatsi kufika belumbi kantsi liciniso linye kutsi bebati futsi bamhlonipha.  Ingani konkhe lebebakucela bekubalungela ngendlela labafuna ngayo.
Mbiti, (1982) utsi live nelive e-Africa linemagama lelibita ngalo uMvelinchanti.  Lamagama anetincazelo letikhombisa kona kutsi vele bantfu bendzabuko bati ncantilini ngekubakhona kweMvelinchanti futsi bayamhlonipha banjalo nje.  Nankha lamanye emagama labitwa ngawo uMdali emaveni lambalwa alapha e-Afrika:
Live                                              Emagama eMdali
Angola                                        Kalunga, Nzambi, Suku
Burundi                                       Imana
Cameroon                                    Njinyi, Njooiy
Ghana                                        Bore-Bore, Dzemawon, Mawu, Na’angmin, 
					 Nyame, Onyankopon
Botswana				Modimo, Urezhwa
Ethopia		Arumgimis, Igziabher, Magano, Tel,                
	           Tsuossa, Waqa, Yere, Yere Siezi
Ivory Coast	        Nyame, Onyankopon
Kenya		Akuj, Asis, Mulungu, Mungu, Ngai, 
		Nyasaye, Torirut, Wele (Were).
Lesotho	         Molimo (Modimo)
Liberia	         Yala
Madagascar	         Andriamanitra, Zanahary
Malawi	Cauta, Chiuta, Leza, Mulungu, uNkurunkuru, uTixo
Mozambique	Mulungu, Xikwempu
Nigeria	Ondo, Chuku, Hinegba, Olodumare, Olorun, Osanobua, Osowo, Owo, Soko
Zimbabwe	Unkulunkulu, Mwali (Mwari), Nyadenga
Rwanda	Imana
Siera Leone	Leve, Meketa, Ngewo, Yatta
South Africa	Modimo, Xikwempu, uThixo, Raluvhimba, Mvelingqangi, Mvelinchanti, uZimu
Namibia	Kalunga, Mukuru, Ndjambi Karunga, Pamba
Sudan	Ajok, Bel, Dyong, Elo, Jok (Juok, Juong), Kalo, Kwoth, Mbori (Mboli), Nhialic, Nguleso, Ngun Tamukujen
Swaziland	Mvelinchanti
Tanzania	Enkai, Ishwanga, Kyala, Kyumbi, Mulungu, (Murungu), Mungo, Ruwa
Uganda	Akuj, Jok (Juok), Katonda, Kibumba, Ori, Rugaba, Ruhanga, Weri
Zaire	Akongo, Arebati, Djakomba, Katshonde, Leza, Nzambi
Zambia	Chilenga, Chiata, Lesa (Leza), Mulungu, Nyambe, Tilo
4.3	Bunjalo benkholo yesintfu
Nakukhulunywa ngenkholo yesintfu kuhle sike sibeke nayi inchazelo yenkholo lesiniketwa nguYinger, (1970) nakabeka atsi:
The beliefs and rites that make up a religion as a more or less coherent system are the expressions of those who have felt the problems most intensively, who have been most acutely sensitive to the tragedies of death, the burdens of frustration, the oppression of failure, the disruptive effects of hostility.  Powered by strength of their feelings, such religious innovators have created `solutions’ appropriate to the enormity of the problem – solutions that frequently have burst the bonds of man’s senses and of nature, but have brought their adherents some relief.  Thus religions are built to carry the `peak load’ of human emotional needs.
                                                        (Yinger, 1970:7).
Lokubaluleka kwemagugu enkholo kugcizelelwa ngu-O’dea nakaphawula ngalendlela:
Religion identifies the individual with his group, supports him in uncertainty, consoles him in disappointments, attaches him to society goals, enhances his morale, and provides him with elements of identity.
                                                                 (O’dea, 1983:71).    
Kuliciniso loku lokungenhla ngobe inkholo yesintfu yenta umuntfu ative aphephile bone ahamba kuphi, ingani uyati kutsi kukhona lokumvikele.   Kuyenteka kutsi ngalesinye sikhatsi umuntfu ative aphelelwa ngemandla kepha nakati kutsi ukholelwa kuphi, uba nemandla ekuhlangabetana netinkinga ngobe uyati kutsi bakubo banaye.  Ngisho emigwaceni kuyenteka utfole umuntfu ahamba libanga lelidze kepha angati kutsi ufike njani kuleyo ndzawo.  Labatiko lapha batsi bakini bahlala bakugadze ngaso sonkhe sikhatsi, ingani bamoya manje Mvelinchanti utfuma bona kutsi babe liso lakhe kuwe.  Lokuhle ngenkholo kutsi isekhatsi kwemuntfu neMdali wakhe.  Manje kuleyesintfu kumnandzi kakhulu ngobe nawubikele bakini usuka ubikela bantfu lewunengati yabo.  Bantfu labangeke nanini bakulahle ikakhulu ngobe kwasasibongo sakho sikuhlonipha bona.  
Nobe umuntfu angatsatsa lenye inkholo kepha lokujabulisako kutsi buyena abupheli.  Loko kwenta kwekutsi nobe ngabe lowomuntfu sewungene kuyiphi inkholo kepha abe akwati kutsi leyakakhe inkholo lesengatini ayiphumi.  Letinye tinkholo kuncono ngobe kusasa bangakucansula uyiyekele manje, lesesintfu isengatini angeke nani wakwati kuhlukana nayo.  Solwati Gabriel Setiloane lodvume kakhulu esontfweni leWeseli kanye nasekukhulumeleni nekubhaleni ngenkholo yabantfu ubeka kanjena nachaza buyena kanye nekutsi uvelaphi:
I am essential African.  My ethnic roots are in Tswanaland.  That is where my life is.  My mother’s people come from Magaliesberg.  Further, I have Methodist roots that go back longer than 167 years.  Fully African, fully Methodist: that is who I am.
                                                            (Setiloane, 1988:11).
Kubuhlungu kutsi laba lanabo kulenkholo lakuyo Setiloane abanandzaba nani nebantfu bemdzabu, kubo bantfu bendzabuko kulelivekati le-Afrika bafana  nemanyala, intfo yekulahlwa.  Charles Williams encwadzini yakhe letsi `Shadows of Ecstasy’  kunalapha kubhalwe naku lokulandzelako:
Philip, looking at him, thought that he was not looking very friendly, and that he was looking rather African, in fact rather savage.  Savage was a word which might here, in fact, have a stronger meaning that it generally had.  Inkamasi's head was thrust forward, his jaw was set; his hand moved, slowly and relentlessly, along as his leg to the knee, as if with purpose, and not a pleasant purpose.
                                                            (Williams, 1965:120).
Nawuva kwangatsi lona akawubeki kahle umbono wenshonalanga, lalela nangu lona lolibeka kahle lilaka lebelumbi.  Webster, (1947) enovelini yakhe letsi `Son of Abdan’ ukubeka kucace kanje:
My dear fellow, when you’ve been out here (in Africa) as long as I have you’ll realize that there’s no such thing as a civilized native.  The dark centuries of savagery are too deeply rooted in the native character, and although a native may live peaceably and behave to all intent and purposes like a white man, you can never be sure that his heritage will not come out in him one day.  And that goes for Africa North, South, East, and West.
                                                   (Websters, 1947:124).
Loku buhlungu lapha kutsi yonkhe intfo lebucaba ifananiswa nebantfu bemdzabu.  Kulenoveli lecashunwe ngenhla, sitfola kutsi lomlingisi lotondza kubamnyama unengati yebantfu labamnyama naye.  Kutsi kwakhala nyonini layinhloko yakhe kudzela lowatiko.  Kuyakhombisa kutsi akamange abhunyiselwe asemncane.  Lapha ngentansi uyachubeka nenkhulumo yakhe ukhombisa indlela latinyembenya ngayo futsi nalatisola ngayo kutsi kungani ingati yakhe iyebantfu bemdzabu.  Asimuve nabeka atsi:
`He (grandfather) was black,’ she added tragically, `I hate the very thought of that blood that runs in my veins, although my memories of him are of a noble and kingly person murdered by Englishmen more savage and cruel than any member of my unfortunate grandfather’s tribe.
                                                      (Websters, 1947:124).
Kuyakhombisa ngempela kutsi intfo nawuyitondza udzimate utondze ngisho nengati yakho ngobe naku wafundziseka kabi, watjelwa kutsi bantfu bendzabuko bafana nemangcoliso lanetfwe litulu nasingayibeka ngemagama lacinile.   Lapha empeleni sitama kukhombisa simo lesilukhuni inkholo yesintfu letitfola ikuso.  Sikhombisa kutsi laba labafika nenkholo lensha nebelumbi nje bonkhe bamtsatsa njani umuntfu lomnyama.  Asesive Idowu, (1976) nakachaza bucaba belumbi labasibita ngabo kutsi basuke bacondzeni nekutsi ngesingaye kumele kwentiweni ngabo lobo bucaba, ubeka kanjena ngemagama akhe:
Savagery is a thing of the unregenerate human nature and is committed to the degree in which the `old Adam’ hold sway or the instruments of man’s inhumanity to man have been perfected or refined, with whatever weapon available to each people.  Savagery is wicked and should be one of the elements to be exterminated in order that harmony may dwell in the world.  No people should be called savages simply because they are technologically backward or because their own way of reverting to the raw `natural’ state have not yet acquired scientific justification and technological polish.
                                                               (Idowu, 1976:114).
Manje uma nangabe belumbi beta banalomcondvo lochaziwe ngenhla, kusho kona kutsi vele konkhe loku bantfu bemdzabu bebanako bekungashaywa mkhuba ngulabondlebe zikhanyilanga.  Kungako nanyalo nje nawukhuluma ngenkholo yesintfu kwangatsi uluhlanya, ukhuluma ngentfo lengatiwa ibe ikhona futsi iyindzala kunato tonkhe letinkholo letikhona eveni.  
Mbiti, (1982) ukubeka kucace kutsi inkholo yesintfu ingemagugu elive. Asimuve lapha nakayiteka lendzaba ngebugabazi lobokhulu kanjena:
African heritage is historical, cultural and religious.  Therefore we can say that religion is part and parcel of the African heritage which goes back many hundreds and thousands of years.  African Religion is the product of the thinking and experiences of our forefathers.  They formed religious ideas, they formulated religious beliefs, they observed ceremonies and rituals, they told proverbs and myth which carried religious meanings, and they developed laws and customs which safeguarded the life of the individual and his community. 
                                                          (Mbiti, 1982:12).
Loku kusho kona kutsi inkholo yesintfu bantfu bendzabuko bayishiyelwa bokhokho babo, manje intfo lenjengalena akusiyo nani yekumane ilahlwe nje ngobe phela inkholo fana nelulwimi kuyintfo umuntfu langayifela.  Umuntfu unguloku languko ngenca yetintfo letinyenti letifaka ekhatsi emasiko nemihambo yaleso sive laphila kuso.  Kulukhuni salitje kutsi ungahlukanisa inkholo nemasiko ngobe letintfo tihlangene nalokunye kuntjintja nalolokunye kuyalandzela.  Angeke nani wakwati kuvisisa inkholo yebantfu nawungawati emasiko abo.  Mbiti, (1982) uyayifakazela lendzaba nakabeka ngalendlela:
We cannot understand the African heritage without understanding its religious part.  Religion is found in all African peoples.  Their different cultures have been influenced very strongly by religion as it is found in each people.  The earliest records of African history show that the African of ancient Egypt were very religious people.  Up to this day, Africans who live according to their traditional ways also said to be very religious.   
                                                                          (Mbiti, 1982:12).
Nokuzola Mdende ehlelweni lweMsakato WeNingizimu Afrika (SAFM) lolwatiwa ngekutsi yi-Tim Modise Show lolwasakatwa tingu-11 enyangeni yeNgci nga-2000, wakubeka kwacaca kutsi inkholo yesintfu ayifani nani naleletinye tinkholo ngekutsi yona ayishunyayelwa kepha umuntfu utalwa, akhule, nayo kudzimate kufike lusuku lwakhe lwekugcina emhlabeni.  Watse inkholo yesintfu inguko konkhe lokukumuntfu.  Mdende ufakazelwa nguMbiti, (1982) nakabeka ngemagama akhe atsi:
Because African Religion developed together with all the other aspects of the heritage, it belongs to each people within which it has evolved.  It is not preached from one people to another.  Therefore a person must be born in a particular African people in order to be able to follow African Religion in that group.    It would be meaningless and useless to try and transplant it to an entirely different society outside of Africa, unless African peoples themselves go with it there.  Even within Africa itself, religion takes on different forms according to different tribal settings.  For that reason, a person from one setting cannot automatically and immediately adjust himself to or adopt the religious life of other African peoples in a different setting.  The people of Europe, America or Asia cannot be converted to African Religion as it is so much removed from their geographical and cultural setting.
                                                                      (Mbiti, 1982:12-13).   
Loku kukubeka ngalokusebaleni kutsi inkholo yesintfu ingulabo bantfu, angeke nani wakwati kutsatsa umuntfu longasuye wemdzabu utsi utawuvisisa inkholo yesintfu.  Kungako Achebe naMaja-Pearce, (1964) bagcizelela kutsi bantfu labamnyama abacalanga kuva ngemasiko ngekufika kwebelumbi njengobe sekubonakala kwangatsi belumbi ngibo labasifundzisa emasiko.  Loku bakusho emhlanganweni webabhali lobewufundzisa ngebuve nesitfunti sebantfu bendzabuko.  Lomhlangano bewutama kutsi bantfu babuyisele bubona babo.  Asibeve bo-Achebe naMaja-Pearce nababeka ngemagama abo kanjena:
African people did not hear of culture for the first time from Europeans; that their societies were not mindless but frequently had philosophy of great depth and beauty, that they had poetry, and above all, they had dignity.  It is this dignity that many African peoples all but lost in the colonial period and it is this dignity that they must now regain …the writer’s duty is to help them regain it.
                                       (Achebe naMaja-Pearce, 1964:157).
Vele sitfunti sebantfu bemdzabu salahleka kudzala abasativa bangibo, ingani belumbi bafike batentela matsandza, behlisa sitfunti semasiko abendzabuko.  Loku bakwenta ngobe vele banetinhloso tabo labaticondzile.  Bebati kutsi umuntfu ungamlahlisa loku labambelele kuko, utawuba sigcila sakho.  Nangempela tinhlelo tabo taphumelela ngobe ekugcineni utfola kutsi sengibo bantfu bemdzabu labanyembenya loku kwabo lokungekwendzabuko.  Imboza lenjengalena idzinga sive sisukume sime ngetinyawo.  Kungako kushaywa inyandzaleyo kutsi bantfu bakitsi abavuke emacandzeni, babuke kutsi itolo sasiphila njani.  Kunelitsemba kutsi ngekwente njalo, kukhona inhlaseyeyana lesingayitfola ibe likhambi lekulapha lelive letfu leseliphendvuke inkhundla yetigilamikhuba.  Inkholo yesintfu ingulenye indlela yekubuyisa live letfu ngobe ifaka emasiko etfu ekhatsi.  
Umuntfu akatikhobosi nakalandzela emasiko, ingani nguwo lamenta ative angumuntfu sibili.  Alikho likhambi lelingabuyisela simo bantfu labatitfola bakuso kulamalanga ngaphandle kwekutsi babuke kutsi emuva labadzala bebaphila njani bese batsatsa loku lokuhle lokungabaphilisa baye nako embili.  Phela konkhe loku lesikubona kwenteka lamalanga mayelana nekulahlekelwa sitfunti nebuntfu kwebantfu bendzabuko akwentekanga ngeliphutsa kepha kwahlelwa belumbi kute batotentela matsandza njengobe nyalo sesifuna kuphila njengabo.  Kantsi phela belumbi besolomane baphika bahlanta labakudle ngayitolo kutsi ikhona intfo lekutsiwa yinkholo yesintfu kepha babe babona kutsi bantfu labakholelwa kuyo lenkholo bayaphila futsi akukho nkinga labahlangabetana nayo bantfu ngekukholelwa kulenkholo yabo.  Phela belumbi kugcilata bantfu bendzabuko, ngiko lebebakuhambela embili.  Manje bebabona kutsi inkholo yesintfu ibenta bahlangane kungabi lula kubagcilata.  Kuliciniso kutsi naniyinkhatsa akekho longanicheketa kepha nalomunye atibambele kukwakhe kulula kuniketula.  Chidester, (1996) uyibeka kahle lendzaba nangemagama akhe abeka kanjena:
While denying the African polical rights, British reports found that African religion might provide building blocks for reconstructing a racially segregated and separated South Africa.  Ironically, after a century of denial, the government found not only that Africans had a religion but that they had a useful religion to the extent that the religious beliefs and practices kept the tribal system intact.
                                                   (Chidester, 1996:206). 
Bantfu labacacelwe benta tiphakamiso kutsi asenalabelumbi bafundziswe ngenkholo yesintfu kute nanabo babe nelwati kepha kwangatsi bahlangabetana netimbila titfutsa ngobe belumbi abayiva kahle lendzaba.  UMfundisi Gabriel Setiloane, (1986) uyichaza kahle lendzaba ngemaga akhe nabeka kanjena:
I have always believed that we Blacks who are in the study of these mysteries of African religious activity and life, have a duty to raise to the attention of our White Western fellow scholars, that there is much more to this than can be judged and assessed adequately I and by Western scholarship and know-how.  Unfortunately Wester scholarship and know-how are arrogant and never want to declare themselves baffled, especially by phenomena “in pagan primitive cultures”.
                                                         (Setiloane, 1986:1).
Lekumele bantfu bendzabuko bakwente kutsi bavele bachubeke ngemphilo yabo, bakhohlwe belumbi ngobe phela belumbi banako kwabo labangabangiswa ngumuntfu.  Imphi yekubuyiselwa kwesintfu senkholo yesintfu idzinga kutsi bantfu bendzabuko labakholelwa kuyo lenkholo bachubeke nekutikholelwa kuyo, bayekele lamahhantanta lasabangemambuka.  LobekanguMengameli walive leNinginzimu Afrika, Nelson Mandela asabanjelwe eRobben Island wakhombisa kutsi inkholo yesintfu imenta umuntfu akwati kubeketelela nobe yini lahlangabetana nayo nanobe iyimbi kanganani.  Kwatsi nakufika emakhomu lasemancane akhandza labalabadzala lababoshwa kudzala acabanga kutsi hhayi lamakhehla akasasito tidlamlilo sekagotjiswe ngemaBhunu. Mandela kwamcasula loku kepha ngenca yenkholo yakhe wabeketela.  Asimuve nacashunwe ngu-Alt encwadzini lehlelwe nguMakobane nalabanye, (1995) abeka kanjena waMadiba:
I could have reacted in one of two ways: I could scold them for their impertinence or I could listen to what they were saying.  I choose the latter.
                                                         (Makobane, 1995:116).  
Ngesikhatsi kusalindzelwe kufika kwemnyaka nkhulungwane, umnyaka wa-2000 phela, bantfu labamnyama batitfola basenkingeni yekungati kutsi likusasa libaphatseleni.  Loku bekwentiwa kutsi abatati lapha beme khona, bamakholwa ngalapha babe batsembele emasikweni abo lokunganambitseki kahle enkholweni yamaKhrestu.  Kantsi naku nenkholo yemaKhrestu ikhuluma ngekutsi kungase kubhubhe live.  Kwabalula kubantfu labakholelwa enkholweni yesintfu ngobe bona bebati tjani, tihlahla, tilwane, lilanga nako konkhe lokukhona emhlabeni angeke nani kuntjintje kutawusolomane kunjalo kepha tingcondvo tebantfu letitawuntjintja.  Anyidoho, (1992) acashunwe nguSelepe, (2000) ukubeka kucace loku nangemavi akhe abeka kanjena:
African societies and communities of African heritage people worldwide are rushing into the 21st century in a state of despair and even panic.  By certain ironies of history, they were stamped into directions they did not intend to follow.  And now, breathless and quite dazed, they have arrived at a point where they seem to have not only lost a sense of where they are or should be going, even a knowledge of they were before the stampede.  They are trapped in a state of stasis, in what has been desrcibed as “a culture of survival – not one development”.
                                                                         (Selepe, 2000:13).
Manje bantfu nabatitfola bakulesimo lekukhulunywa ngaso kusho kona kufa kwelive.  Ingani bantfwana batfola bumetima bekutsi batawufundzani kubatali babo labantuntako.  Phela bantfwana emasiko nenkholo bakufundza kubatali babo, manje uma batali bangasati lutfo kulukhuni kutsi bantfwana bangafundza intfo lenhle kuleso simo lesinjalo.  Kungako King’ei, (1999) akhala lapha ngalesimo lesingatsandzeki.  Ngesingaye ucabanga kutsi kutalwa kabusha kwelivekati le-Afrika kungaba ngilo likhambi lelingalungisa lesimo.  Asimuve nangemavi akhe King’ei abeka kanjena:
Therefore, African Renaissance should also be understood as a call to redress this anomaly: It is a call to exploit and utilize African language and cultural resources, as they are vital in formulating development policies, and must be at the core of research and development discourse.
                                                                  (King’ei, 1999:4).
Lesiphakamiso salowekunene kumele sitsatselwe etulu ngulaba labanemandla ekwakheni imitsetfo yelive ngobe kwangatsi loku kungasita kulungisa live leselibolile ngenca yebuntfu losebungekho ebantfwini.  Kantsi loku futsi kungasita kutsi insha nanayo kube khona lesala nako nangabe sebahambile laba labakhona nyalo.  Kunelitsemba lekutsi nakungentiwa imitamo yekulungisa lesimo, situkulwane lesitako singaphila kancono, ingani natsi salitfola lelive bomkhulu baliphetse ngendlela lengiyo kepha tsine saba botsatsekile salahla konkhe loku labantfu labadzala bebaphila ngako.  Tsine sabona kutsi sihlakaniphe kakhulu futsi sifundzile manje imphilo yebucaba asihlukane nayo sitsatse imphucuko.  
Manje titselo temphucuko leti lesesitidlako namuhla.  Inkholo akungangatjatwa kutsi ingaba neligalelo ekubuyiseni buntfu betfu lobatsatfwa simanjemanje.  Ingani kudzala kukhetsa inkholo yebuKhrestu bekusho kulahla konkhe kwakho lokukuhlanganisa nemasiko.  Kantsi nanyalo nangabe nje ukhetsa inkholo yemaSulumane bakuntjintja ngisho ligama nesibongo imbala kute vele uhlukane uphele nalokuphatselene nemasiko akho.  Kuniketwa kwakho ligama lemaSulumane kusho kona kutsi sewuliSulumane leliphelele kepha ingati yakho ngelishwa angeke nani uyintjintje iyosolomane iyemuntfu wemdzabu.  Kantsi nakhona lapha enkholweni yebuKhrestu kuyefana, akunamehluko longanani kutsi nje bantfu sitsandza kuhlukanisa tintfo letifanako.  UmBhishopi Zwane acashunwe nguKasenene, (1993) ubeka ngalendlela:
The total rejection of the past especially our traditional religious life, was an essential prerequisite to accepting Christianity.  The Western missionary movement invented a bad anthropology, which we converted into bad theology thereby transforming Jesus Christ into the prototype of their race, their values and their customs.
                                                        (Kasenene, 1993:133).
Kubuhlungu loku lokwenteka kubantfu bendzabuko ngobe ngibo kuphela labahlangabetana nalokugcilateka lokungaka.  Nabo babotsatsekile bavele nangempela balahle loku lokungekwabo ngenca nje yekutsi lenkholo lenye bayibona inebelumbi ekhatsi.  Kasenene, (1993) uchubeka atsi:
People who have been converted to extended religions are required to abandon their traditional religious beliefs and to be faithfull only to the new faith.  Often, however, converts do not find their new found faith satisfactory mainly because it does not cater for all aspects of life.  As a result, many aspects of Swazi Traditional Religion are carried into the new faith and are reborn in a different form. 
                                                          (Kasenene, 1993:144). 
 Kungako bantfu bakitsi ubatfola sebamalulwane nyalo.  Emasontfweni bashumayela bajuluke banyembenye inkholo yesintfu kepha imphilo yabo yonkhe igcile kuyo lenkholo lebayibukela phansi kwangatsi amange sibeve ngayo nasendvulo.  Kuyamangalisa ngobe yonkhe imisimeto yesintfu bayayilandzela bafuna bangafuni ngobe njengobe besekushiwo kwasibongo sabo nje vele sihambelana nenkholo yesintfu.
Vilakazi, (1999) ukhala ngekutsi tifundziswa takitsi ngito kanye letilahlekelwe ngemasiko atisati lutfo.  Kantsi ngesingaye laba bekumele kube ngibo labamahlahlandlela.  Kuyamangalisa noko kusho kutsi ngabo labasifaka ehlatsini.  Ngabo labalwa imphi yebelumbi.  Asimuve Vilakati nakatsi:
Most educated Africans are strangers to the principles and patterns of African civilization borne by the masses of ordinary African people.  The tragedy of African civilization is that Western-educated Africans, in the main, lost their roots and become irrelevant as intellectuals who could develop African further.  Histrically, intellectuals of any civilization are the voice of any civilization to the rest of the world; they are the instruments for the development of the higher culture of that civilization.
                                                             (Vilakazi, 1999:8).
Kuliciniso loku lokungenhla.  Babe Jim Gama loyindvuna eLudzidzini wakufakazela naye loku kutsi ngesingaye bekacabanga kutsi kufundza kutamenta afune kwati imvelaphi yakhe kepha kulaba bakitsi akunjalo.  Nasebafundzile bantfu bendzabuko babakakhulu ngalapha ebelumbini.  Abasayiteki nani yemasiko nemihambo yakubo.  Loku kwenta kubonakale kwangatsi nawungakafundzi kusho kutsi ulicaba, usiduphunga nje lesingati lutfo.  Lokusho kutsi kufundza kwenta umuntfu afane nebelumbi.  Ingabe yini lena lesebelumbini leyenta sive sakitsi sinikele ngebuntfu baso kubadzeshi.  
Umhlaba wonkhe jikelele tifundziswa talelo live ngito letiphemba indlela yekucwaninga ngemvelaphi yabo.  Uma tifundziswa tiwanyembenya emasiko kanye nemihambo yato, loko kusuke sekusihlava lesimbi kabi ngobe bantfwana batawufundza lesilumbi lesiphilwa ngulaba lasebabhungukile nanabo bacabange kutsi ayikho imphilo lenhle lendlula lena lephilwa batali babo.  Loku kwenta nekutsi inkholo yesintfu ibe yintfo lengatiwa futsi lebukelwa phansi tiga imihlola.  Vilakati uchubeka akhale ngekutsi tifundziswa takitsi setalahlekelwa nguloku lekutenta tibe bantfu.  Asimuve nakabeka ngalendlela:
The tragedy of Africa, after the conquest by Europe, is that her intellectuals, by and large, absconded and abdicate as developers, minstrels and trumpeters of African civilization.  African civilization then stagnated; what remained alive in the minds and languages of the overwhelming majority of Africans remained undeveloped.  Uncertificated Africans are denied respect and opportunities for development; they could not sing out, articulate, and develop the unique patterns and principles of African civilization.
                                                               (Vilakazi, 1999:8).
Loku kuyincabhayi tikwetifundziswa takitsi kutsi kumele kube ngito letihola indlela tikhombisa bantfu kutsi imihambo nemasiko kungumgogodla wentfutfuko eveni.  Kutawumele hulumende ente tinhlelo letitawuya emakhaya lapho basekhona laba labatiko ngemasiko nemihambo yesive.  Kungenjalo sitawumuka nemanti sihleka.  Kumele kwengulwe lulwelwesi lapha ebusweni babo kute babone kutsi imphilo lebeyiphilwa ngulabadzala bebayiphila batsakasile futsi ite lobulwane lesebukhona kubantfu bendzabuko.  
Mengameli weNingizimu Afrika, Thabo Mbeki, (1998) ukubeka kucace kutsi kwangatsi lobulwane lobukhona ebantwini sitentele bona.  Asimuve nakabeka ngemavi akhe atsi:
As we decry violent crimes afflict our society and which take away innocent lives, impose the foulest of dehumanising crimes on women and children, signify a search for material gain which takes precedence over everything which entitles us to call ourselves human – so must we recognise that over the years, we created a society which removed the boundaries which demarcated what is human from what is merely and brutal animal.
                                                               (Mbeki, 1998:259).
Inkholo yesintfu yenta umuntfu akwati kutitsiba, angenti intfo lebulwane nalehlatimulisa umtimba.  Kubalulekile kugcizelela kutsi inkholo yesintfu akusiyo lowungahamba ushumayela ufuna bantfu bagucukele kuyo kepha yintfo lengekhatsi emntfwini.  Ingwenyama leseyakhotsama yemaSwati, Sobhuza Wesibili wakubeka kwacaca kutsi inkholo yesintfu imelula kabi, wabuye wachaza kutsi emaNgisi live alitsatsa ngekuhambisa liBhayibheli embili.  Asilive liBhuza lisemkhonweni, lisetandleni, liphefumulela emakholwa kaLobamba, 8 Inyoni 1968 ibeka kanjena:
Liciniso linye lelingephutsi kutsi nakhona wentani, nakhona uganga, nakhona unjani, liciniso likuhala likutjela kutsi-ke sowuyona nyalo.  Ngako-ke kukholwa asikadzingi kube sikufundziswe.  Nemasontfo umsebenti wawo kusikhumbuta nje ngoba phela iyaye ibaselwe imbita ingapholi.  Satalwa nako, siyawufa sinako.  Akusiyo intfo kutsi yintfo lematima, kuyintfo lemalula kakhulu.  Ngikhumbula esikolweni sibafana, angati kutsi nganginganani, kepha ngati kutsi ngangingumfana sivakashelwa boNkosazane lababephuma eMelika, nalababephuma le kuto tonkhe tindzawo.  Kwafika lomunye wasishumayela asitjela ngekutsi lokukholwa kuyini nekutsi liBhayibheli liyini.  Wasicocela kwefika lenye indvodza yaya ku-Queen Victoria.  Yafika yabuta yatsi, `Hawu, asungitjele njengoba live lenu lincane nibatwi, twi, twi, twi, kepha senabusa umhlaba wonkhe nje, kunani?  Ngumutsi muni lelenibusa ngawo na?’ Imphendvulo yakhe Queen Victoria watsatsa liBhayibheli wamkhombisa watsi `Konkhe loku sikunikwe nganali liBhayibheli’.  LeliBhayibheli nguloMculo latsi Somhlolo sibophila ngawo siyekele onkhe emayandlayandla emhlaba siphile nganaku.
                                           (Simelane naBhembe, 2000:161).
IMbube yabuye yacwayisa emakholwa mayelana nebumatima balenkholo lensha.  Imbube yayiphefumulela emakholwa kaLobamba, 2 Mabasa 1972.  Yabeka kanjena iNgwenyama:
Singahambi njalo sentiwa tiphitsiphitsi letavela emhlabeni.  Nalamhla nje longikhulumako kusha sibhamu kubangwa lentfo.  Losikhuluma nje kusuka emabhomu; nayitolo nangilalela kusihlwa bengiva kutsi lenye idzabukile, lenye yadzabuka, neNgilandi ne-Ireland loku sikhuluma.  Kepha imbangela yako konkhe loku ngukona lokukholwa, kutsi yindzaba lesingati kutsi siyawuphumelela yini kuyo.  Ngisho nale leyachamuka khona, solo iyavutsa nje.  Ngaloko-ke umsebenti walowo nalowo kutsi alinge, afune licinisa kutsi nguliphi?
                                           (Simelane naBhembe, 2000:162).
Kuyacaca kutsi iNgwenyama beyikhatsatekile ngalenkholo lensha lenetinkinga letinkhulu nakangaka lapha isuka khona.  Manje beyibona kutsi loku kusho kutsi lenkholo kumele bayibukisise kahle mangamani nje bayitsatse ngobe kungenteka batibatela tiphunti.  Uma banikati bayo lenkholo lensha balwa bodvwa kusho kutsi kukhona lokungahambi kahle ngalenkholo.  Kantsi futsi kuyateka futsi sekuke kwashiwo ngenhla kutsi kutsatsa lenkholo lensha kusho kulahla emasiko nemihambo yakho ngobe phela kulenkholo lensha akufuneki umuntfu angene nawo onkhe lamayandlayandla lanawo.  Ngalamanye emavi loku kukutigwaza ngesikhali ubukile ngobe phela emasiko akuphila kwemuntfu.  Nasewulahle emasiko usuke sewulahle konkhe lokungiwo.  Inkholo yesintfu ayihlukaniseki nemasiko.  Manje kufuneka kutsi bantfu bavule emehlo bayibukisise lenkholo lensha kutsi yinhle yona kepha nawutsatsa yona ungalahli loku lokukwenta ube ngumuntfu wendzabuko.
Emavi lahlakaniphile lashiwo ngulobekaLisekela Mengameli, Thabo Mbeki awacondzise kumalunga ephalamende nakumiswa kwamukelwa kweMtsetfosisekelo welive leNingizimu nga-1996, akubeka kucace kutsi nawungumuntfu wendzabuko buwena butinte kuko konkhe lokukulelivekati le-Afrika.  Asimuve lowekunene nakabeka ngemagama akhe kanjena:
On an occasion such as this we should, perhaps, start from beginning.  
So let me begin.
I am an African.
I owe my being to the hills and valleys, the mountains and the glades, the rivers, the deserts, the trees, the flowers, the seas and the everchanging seasons that define the face of our native land.  
My body has frozen in our frosts and in our latter-day snows.  It has thawed in the warmth of our sunshine and melted in the heat of the mid-day sun.
The crack and the rumble of the summer thunders, lashed by startling lightning, have been causes both of trembling and of hope.  The fangences of nature have seen a pleasant to us as the sight of the wild blooms of the citizens of the veld …..
A human presence among these, a feature on the face of our native land thus defined, I know that none dare challenge me when I say: I am an African.
                                                                 (Mbeki, 1998:31).
Ngemavi lawa lakhombisako kutsi nawungumuntfu wendzabuko buwena busengatini futsi nobe ungatsi wentani uyihlanganise nani angeke nakancane untjintje ube ngulokunye.  Kwala nobe ungadzimate untjintje ligama nesibongo ngobe naku sewutfole inkholo lensha kepha ingati yakho iyosolomane ikwenta ube wendzabuko.  Akekho futsi kulomhlaba lesiphila kuwo langakwenta ungasabi ngumuntfu wendzabuko.  Inkholo yesintfu imumatseke kuletintfo Lisekela Mengameli lelikhuluma ngato.  Kantsi futsi lokunye lokubalulekile kutsi bantfu labakholelwa kulenkholo yesintfu banekuvana lokumangalisako.  Empeleni nawungum’ Afrika usuke vele sewente kutsi ube mdzibi munye nalaba labakholelwa kulenkholo.  Lokwenteka nobe ngabe kuphi nelivekati le-Afrika kuyamtsintsa umuntfu losabambelele emasikweni.  Asive lapha Mbeki, (1998) ayibeka ngalokucacile lendzaba kanjena:
I am an African.
I am born of the peoples of the continent of Africa.  
The pain of the violent conflict that the peoples of Liberia, Somalia, the Sudan, Burundu, and Algeria experience is a pain I also bear.  The dismal shame of poverty, suffering and human degradation of my continet is a blight that we share.  The blight on our happiness that derives from this and from our drift to the periphery of the ordering of human affairs leaves us in a persistent shadow of despair.
                                                            (Mbeki, 1998:35-36).
Ngemavi lawa lotsi nasewuwalalele kahle, uve kutsi cha kukhuluma umuntfu intfo lesengatini kuye.  Umuntfu longeke nani wamhlukanisa naloku langiko.  Yinkholo yesintfu-ke lekwati kwenta umuntfu akwati kuvelana nebantfu langamange ababone nasendvulo.  Futsi loku kuphendvula umbuto lohlala uhlupha labanyenti kutsi kuyini kuba ngum’ Afrika.  
Injongo yebelumbi baphesheya bekukugcilata nekutfumba ingcondvo yemuntfu lomnyama.  Loku bakwenta kwabalungela ngobe bafike bangenisa inkholo, bachuba liBhayibheli embili.  Chinua Achebe, (1958) enovelini yakhe letsi `Things Fall Apart’  ukubeka kwacaca kutsi nakufika inkholo bantfu lebebaphikisana nayo lenkholo lensha bebavalelwa.  Empeleni kutsiwa bekuba yindlu yekuthandazela bese kuba nelijele eceleni, ingani bebafuna kwenta siciniseko kutsi akukho muntfu lotawala kungena kulenkholo lensha.  Phela umuntfu nawumgcilate ingcondvo usuke sewumcedzile.  Kulimala kwemuntfu kulimala kwemndeni, kulimala kwemndeni kulimala kwesive.  Mbeki, (1998) ukubeka kucace kutsi vele badzeshi bebacondze kutewutfumba ingcondvo yemuntfu lomnyama kute acabange fana nemuntfu longenatimphandze lekutamenta kubelula kudlala ngaye.  Asimuve waMbeki nangemagama khe abeka kanjena:
To perpetuate their imperial domination over the peoples of Africa, the colonisers sought to enslave the African mind and to destroy the African soul.  They sought to oblidge us to accept that as Africans we had contributed nothing to human civilization except as beast of burden in much the same way as those who are opposed to the emancipation of women seek to convince them that they have a place in human society, but only as beast of burden and bearers of children.  
In the end, they wanted us to despise ourselves, convinced that if we were subhuman we were, at least, not equal to the colonial master and mistress and were incapable of original thought and the African creativity which had endowed the world with an extraordinary treasure of masterpieces in architecture and the fine arts.
The beginning of our rebirth as a continent must be our own rediscovery of our soul, captured and made permanently available in the great works of creativity represented by the pyramids and sphinxes of Egypt, the stobe building of Axum and the ruins of Carthage and Zimbabwe, the rock paintings of the San, the Benin bronzes and the African masks, the carvings of the Makonde and the stone sculptures of the Shona.
                                                               (Mbeki, 1998:299).  
Kuyacaca kutsi livekati le-Afrika lidzinga kutikhulula lona kulamaketane labalikhunge kuwo.  Phela tingcondvo tebantfu bendzabuko tivele tihilelwe ensikeni yebugcili.  Kungako umufi Bob Marley bekasolomane akhale njalo etingomeni takhe kutsi kumele sitikhulule tsine kulobugcili bekutfunjwa.  Asimuve engomeni yakhe letsi `Redemption Song’ uma abeka ngalendlela:
Emancipate yourself from mental slavery
None but ourselves can free our minds
(Marley, 2001:17).
Inkholo yesintfu ingaba sisombululo sekutsi bantfu bendzabuko babuyele emasikweni abo.  Phela ngesintfu awuphahli lidloti lalesinye sibongo kepha uphahla lakini lekungilo lekutsenjelwa kutsi likukhulumela kancono kuMvelinchanti.  Loku akusho kutsi usuke uthandaza emadloti kepha ubika tinkinga takho kubakini labangasekho kute bakukhulumele naye.
Budlelwane nemtselela wenkholo yebuKhrestu  enkholweni yesintfu 
Bantfu labanyenti bangakhuta umhlolo uma ungabatjela kutsi kunebudlelwane emkhatsini wenkholo yesintfu kanye neliBhayibheli.  Vele kungabacaka kutsi lowekunene usanganiswe yini afuna kuhlanganisa emanti nemafutsa ingani kutsatfwa kwangatsi inkholo yesintfu iphikisana neliBhayibheli noma-ke inkholo yebuKhrestu.  Loku kusukela ekutseni nakufika inkholo yebuKhrestu, bantfu batjelwa kutsi balahle konkhe lokuphatselene nemasiko ngoba naku phela kumadimoni akukabusiseki.  Loku amange kugcine ngemasiko kuphela kepha ngisho kwamagama esintfu bewungeke nani ubhajatiswe ungatfoli ligama lesilumbi nobe lebuKhrestu lelitsatselwe eBhayibhelini.  Kepha-ke uma sibuka kahle kutsi liBhayibheli litsini, kuyatfolakala kutsi inkholo yesintfu esikhatsini lesinyenti ihamba endleleni yeliBhayibheli.  Kantsi phela kungavumeli kutsi bantfu bendzabuko bachube emasiko abo ngiko kanye lekwenta kwekutsi inkholo yabo ibonakale kwangatsi yemadimoni.  Tlhagale encwadzini lehlelwe nguMakobane nalabanye, (1995) ubeka ngalendlela kuchaza bumetima inkholo yesintfu leyahlangabetana nabo kubelumbi:
It is easy on hindsight, to speak of the African culture meeting with the Western and Christian cultures in an atmosphere of mutual tolerance and in search of those common elements than reinforce the values embedded in each culture.  This has not always been the case.  Colonialism did not create space for African culture.  The dominant group did not recognise that the African culture has its own wisdom, insights and values that informed the lives of Africans.  African culture appeared to have had an arrested growth.  At any rate the aspiration of the dominant group was to civilize the Africans or to assimilate them into their culture.  At times the intention was to keep them at bay.  This was the case under the apartheid system.  It was the refusal to recognize Africans as equals, the refusal to recognize their own worldview and its inherent values, that gave rise to the emergence of exlusively Africa churches.  It was also this denial that compelled Africans to accept Christianity and yet cling to their own culture.  The upshot was that the African culture in many ways remained closed and challenged in part by the new dominant culture or aspects of it withred away under pressure from both western and Christian cultures.
                                          (Makobane nalabanye, 1995:169).
Nanobe sekuvakele kutsi inkholo yekuchamuka beyiyicindzetela kanjani inkholo yesintfu kepha nanyalo laba labayitsandzako inkholo yesintfu abamange baphele emandla, basayitsandza njengakucala.  Kantsi futsi nalaba labatse balahla phansi konkhe lokuphatselene nemasiko baba bazalwane, kuyahlekisa kutsi ngisho umshado wabo wasesontfweni usakugcina lokunye lokumisimeto yesintfu njengekutsi nje inkhomo letawuhlatjwa ibonwe ngulabo labatsintsekako.  Angeke nani ihlatjwe bangekho.  Kantsi nemhlambiso nanawo basawenta kantsi phela kuyatiwa kutsi kuhlambiswa esintfwini hhayi esilumbini.  Loku kukhombisa kona kutsi imfene ayilulahli lukhobo lwayo.   
Bayatama bantfu kutsi banyembenye emasiko batsi angcolile kepha simo sekutsi babantfu bemdzabu siyabaphocelela kutsi bente imisimeto yesintfu.  Umuntfu nakakhutjwa utsi `maye gogo’ ngisho lowogogo wakhe angamati ngemehlo kepha uyambita.  Loku yintfo lengenteki esilumbini. Kuyamangalisa nanobe kungetfusi kuva laba labatsi vele bona sebatalwe kabusha, abasanandzaba netintfo temasiko bakwenta loko. Kepha phela vele letinkholo letimbili ngekweliBhayibheli tihlobene nakukhulunywa liciniso.  Kubhunyisela umntfwana naseluswane, kusoka, kuteka sitsembu, kungenana, kwenta umhlabelo ngesilwane konkhe kukhona encwadzini leNgcwele, ngaphandle nakungabhalwa lensha. Kepha bakhona labatsi vele atikahlobani nanoma kunetinkhomba letinyenti kangaka letisho loko.  Martin, (1995) ubeka kanjena:
It was argued that the relationship Christianity and African culture has been construed in many ways.  Some see Christianity and African culture as representing rival worldviews, resulting in an exclusivist affirming of one over the other.  This means either that African traditions and culture are rejected as `un-Christian’ or Christianity is rejected as a `foreign religion’.  Others separate religion and culture – Christianity, as a `religion’ is set apart from African `culture’ and `traditions’.  Both are valid in their proper place, but should never be allowed to touch each other.  Still others have tried to intergrate the two in configurations called `African Christianity’.
                                                                (Martin, 1995:19). 
Nanobe inkholo yesintfu icindzetelwa ngaloluhlobo kepha kunengi kabi lokufanako kutsi nje bantfu basuke bafundziswa kabi kutsi emasiko yintfo lengcolile ngobe naku belumbi bebafuna kufeza tinhloso tabo letitsite.  Uma sibuka budlelwane kuhle sibuke umbono waTlhagale encwadzini lehlelwe nguMakobane nalabanye, (1995) uma achaza kutsi nemaKhrestu ayakwenta loku kwesintfu.  Asimuve nakabeka ngemagama kanjena:
Even among practicing Christians, the ritual of slaughtering a sacrificial animal for a specific occasion is a common occurrence.  These rituals are always made by the family at home – after the Christian celebration of the Sacrament in many ways that Christian prctices go alongside African Religiuos practices.  Some people see both practices as reinforcing one another.
                                           (Makobane nalabanye, 1995:53).
EmaJuda asive lesiwalandzelako emasiko aso sibe sikholwa.  Akumange kunebenkinga kungenisa inkholo lensha ngobe ifike yangeniswa emasikweni awo emaJuda.  Ayiva kancono lenkholo ngobe ihambelana naloku lobekwentiwa bokhokho babo, akukho lokusha.  Akekho lowake wawabita emaJuda ngekutsi angemacaba kepha nangabe emasiko nemihambo kwentiwa bantfu bendzabuko, kusuka lomkhulu umsindvo kutsiwe benta tintfo temadimoni.  Nanobe kukhona budlelwane emkhatsini wenkholo yesintfu kanye neyemaKhrestu kukhona noko kukhala kutsi inkholo yesintfu inalokungakamukeleki.  Kufakazela loku Tlhagale encwadzini lehlelwe nguMakobane nalabanye, (1995) ubeka kanjena:
Mention must be made of the fact that there are some concerns about the interpretation of sacrifices to ancestors within the context of inculturation.  First it is pointed out that people tend to speak about clan ancestors and not about all the living-dead.  Each descent group look to its own ancestors for favours or to appease and not to an undifferentiated collectivity.  The suggestion that people communicate with the ancestors of their clan only is clearly influenced or determined by the social order in which they find themselves.  Once that social order collapses, the perception also shifts in relation to the social order.  Such a narrow and traditional perspective is also challenged by Christianity that advocates all-inclusive approach.
                                      (Makobane nalabanye, 1995:53-54). 
Kuyakhombisa kutsi emaKhrestu afuna kutsi inkholo yesintfu ilandzele loku lokufunwa ngubo hhayi loku lokungumsimeto webantfu bendzabuko.  Futsi esikhatsini lesinyenti kulandzelwa imitsetfo yemasontfo hhayi lokushiwo liBhayibheli.  Phela bantfu bendzabuko baphahla ngendlela yabo lebayishiyelwa bokhokho babo.  Kepha kubo kukhutwa tiga nabenta loko kantsi letinye tive ngobe tona tingesimnyama kuyemukelwa lokwato.  Nalamanye emasontfo angcwaba kushiswa imphepho kepha nawungatsi uyakwenta loko wena lokholelwa enkholweni yesintfu kungasuka sidvumo batsi uyatsakatsa.  Bantfu bakitsi bebayishisa imphepho kusukela endvulo futsi bayakholelwa kuyo kutsi iyabasita.  Manje nasekufika umuntfu nje atsi bantjintje kuba yinkinga kepha loku solomane kusakhombisa kona kutsi belumbi bafuna bantfu bendzabuko bente lokufunwa ngubo.  
Kwenta umhlabelo ngengati yintfo lendzala lekhona ngisho naseBhayibhelini.  Bantfu bendzabuko bebahlaba kusengafiki ngisho liBhayibheli kubo, kukhombisa kutsi nanabo uMdali wabambulela kutsi bamkhonte njani.  Tlhagale encwadzini lehlelwe nguMakobane nalabanye, (1995) uphawula ngebudlelwa ekusebentiseni ingati emkhatsini walabalandzela inkholo yesintfu kanye nalokushiwo liBhayibheli.  Ingati yayisetjentiswa ngisho nasendvulo kepha bantfu bayamangala nakatsi umuntfu uhlabela labaphansi nyalo.  Tlhagale uyibeka kanjena indzaba yakhe:
Communication with the ancestors is effected by means of blood.  The blood of the sacrificial animal is offered to the ancestors because blood is the symbol of life, “it represents the most precious gift one could offer.  Blood symbolizes in fullest extent the life of the individual.  The blood offered to the ancestors brings them back to life.  We are not suggesting that we should go back to the Old Testament times when blood was sprinkled before the altar or poured at the base of the altar (Leviticus 4:6-7).  We are merely saying that the custom of spilling blood is alive and cannot be ignored in the context of inculturation.  It would be ideal to bring it into the funeral rites carried out at the home of the deceased – at the start of the night vigil or the evening before the marriage feast, etc.
                                        (Makobane nalabanye, 1995:55).  
Lokubuhlungu nakukhulunywa ngenkholo yesintfu kutsi konkhe lokubhaliwe ngayo kubhalwe belumbi nobe bantfu labamaKhrestu, manje-ke kutfolakala kutsi lokunyenti kuyavumelana.  Kwasabona lobudlelwane lobukhona kulukhuni satje kubutfola kahle emibhalweni ngobe phela naku babhala labakutsandzako.  Uma singake sive nankhu umbono waHundelby, (1972) kutawuvakala kahle loku lesikushoko nakabeka atsi:
Rapid social change throws man back upon the traditional `worldview’ which the churches have often failed to understand.  Meanwhile the old African and prophet religiona are adapting their teachings to meet modern situations and attract the Christian while fundamentally they continue to rely upon traditional culture.  In this tradition and culture, the tribe was the family at large.  Its members shared the same mythological past and received security within the community.  Man is the tribe’s subjective expression.  When missionaries first appeared, action steps were taken by the tribe to discourage its members from accepting the new faith, as it meant in effect that they must forget their traditional life.  It was thus seen as a threat, both destructive and dangerous, and consequently a reaction was bound to come.  The reactionary movements which came into existence emphasize healing by magical means and witchcraft, and the indegenous aspects of worship and leadership.  It is unfortunate but true that the discrepancies between Christian practice and teaching played a considerable part in this resistance to change.  As soon as primitive man passed from the mythological stage to the functional stage and realised that he is in history and has a destiny, he immediately discovered the obstacles with which he must contend.
                                                           (Hundleby, 1995:44).
Nabani uyativela kutsi lolobhalile lapha akasuye nani umuntfu lophila imphilo yemasiko nemihambo ngobe inkholo yesintfu ayikahlangani nakancane nebutsakatsi.  Kantsi futsi lokunye lokungashiwo kutsi bantfu labamaKhrestu babe babendzabuko kute nani labangakwenta kugucuka kutsi baphume wonkhe emasikweni ngobe besekushiwo kutsi tibongo tabo kanye nengati yabo kusintfu.  Phela nanobe umuntfu angatsi sewusindisiwe yena sewunguloku, loku lokustintsa emasiko nemisimeto yesibongo sakhe kusuke kusasengatini yakhe.  Asibekise nje nawakaMatsenjwa angeke nani alokotse adle imbuti.  Ake walokotsa wayidla, utawuhlangana nelitje limbetse ingubo.  
Sepota, (1998) ukubeka kucace kuhlukumeteka kwenkholo yesintfu.  Asimuve waSepota nakabeka ngamagama akhe kanjena:
From the one country to the other, Christianity and western culture have been eroding African culture to such an extent that most Africans today find themselves on the horn of dilemma.  Ever since the arrival of the missionaries and their contact with black Africa, most blacks have tended to believe that everything said and practiced by Christians is perfect and unconditionally accepted.  This maladjusted way of thinking has done and is still doing irreparable damage to African culture.
                                                           (Sepota, 1998:23).
Loku kuhambelana nalokwashiwo nguKunene, (1995) nakatsi ngemagama akhe:
The colonizer (in this instance Christian culture) feels more comfortable with the colonized (in this instance African culture) beginning to adopt the metropolitan culture.  To achieve this purpose he must evolves an ideology that denigrates the culture of the colonized.  This is done with the sole aim of sterilizing the colonized of their beliefs in their cultures.
                                                  (Kunene, 1995:17). 
Bekungagcini ngaloku lokungenhla kunyembenya emsiko ebantfu bendzabuko kepha ngisho nemidlalo yesintfu lefaka ekhatsi kushaya tigubhu bekutsatfwa kwangatsi kubusathane.  Ingani phela belumbi bamadliwa, manje bebangayiva lentfo leyentiwa bantfu yekushaya tigubhu, bagidze kube mnandzi.  Manje bebatama kutsi bente bantfu bemdzabu bakutsatse kwangatsi akusiko nani lokuhambelana nekutsandza iNkhosi kushaya tigubhu kube kuyinsila yemuntfu wemdabu kwenta njalo.  Kunyenti lebekunyembenywa ngulabekunene kepha Bujo, (1992) uyiteka kahle lendzaba natsi:
Perhaps what was the deliberate attempt to iradicate or destroy our cultural heritage since drumming, for example, was considered by the church to be a heathen practice.  African Christians were at once cut off from the well springs of their culture – the rhythms of African music and dance … African medicine, too, was regarded as inferior, and if you were an African Christian you were expected to seek help from the doctor at the hospital, not from the African herbalist, who had come to be styled the witch-doctor or medicine man.  And yet it was the herbalist who throughout the ages had cured our fevers and our deseases.  His knowledge of local herbs could have been used in the development of curactive medicine in Africa, but instead he was condemned, and no distinction was made between him and a trickster or juju-man, who preyed on our superstitious beliefs.
                                                          (Bujo, 1992:45).   
Manje loku lokubalwe ngenhla ngiko kanye lokwenta kutsi bantfu bendzabuko batitfole bakulolubishi labakulo njenganyalo.  Phela bantfu bendzabuko bebakwati kulapha kunetinyanga letembulelwe ngemitsi yesintfu.  Bekungekho sifo lesibahlulako.  Inyanga beyilala, ivuke seyitjeliwe kutsi sifo lesinjena umutsi wakhona iyowumba kuphi.  Nyalo nje sihlushwa tifo letifana nalombulalave losocedze ingabe kudzala bantfu bakitsi balitfola likhambi kube abamange bayekeliswe lolwati lebalushiyelwa bokhokho.  Sikhala njena nje nyalo kutsi tintanga setiyabalwa kantsi nemahlatsi sekwaba ticiwi tetinyamatane, abasavunyelwa bantfu kungena bembe imitsi.  Kantsi nalamanga labatjelwa wona bantfu bakitsi kutsi tinyanga bosathane kunemtselela lomubi kabi ekwelapheni ngobe tinyanga sitfunti sato sesehlile.  Lokumangalisako kutsi nalaba labatsi babazalwane ebusuku batfolakala khona etinyangeni kepha bashumayela kute kuphukuhle emagwebu banyembenya tinyanga batsi timadimoni.  Loku ngiko lesekwente kutsi kube nebantfu labanengi labatsi bati imitsi babebangayati ingani bayati kutsi tinyanga yintfo lengahlonishwa.  Kantsi kube tinyanga tiniketwa sitfunti sato bekungahleleka kahle laba labangasito tinyanga bangavunyelwa nani kutsi balaphe.  Kuhle noko kusho kutsi umehluko lomkhulu ekhatsi kwenkholo yesintfu nenkholo yebuKhrestu, kutsi inkholo yesintfu ikholelwa kutsi nawukhuluma nebakini labangasekho, ngibo kanye labakuchumanisa neMvelinchanti kantsi ngakulolunye luhlangotsi, inkholo yebuKhrestu ikholelwa ekutseni Jesu nguye yedvwa lakuchumanisa neMdali futsi akekho lota kuMdali ngaphandle kwaJesu.  Lokunye lokudzinga kushiwo lapha kutsi enkholweni yesintfu uMdali ubitwa ngemagama akhe lawatiko kantsi enkholweni yebuKhrestu belumbi kitsi bafika basebentisa ligama lelitsi Nkulunkulu lengempela lingasilo lakhe uMdali ngobe phela belumbi bebatama kutsi mkhulu mkhulu.  Siyetsemba kungako imithandazo leminyenti ayisafinyeleli kuye uMdali ngobe phela naku sewubitwa ngeligama langalati, abe anawo emagama lamanyenti tsine bantfu bendzabuko lesinawo.  Simo lesibuhlungu lesi futsi kudzingeka sifakelwe tibuko.
