BECOMING A CHRISTIAN IN AFRICA by Rev. William H. Sanders

Pacific Press Publishing Company · Oakland, California · Dec 26, 1892

BECOMING A CHRISTIAN IN AFRICA.

By Rev. William H. Sanders

BY REV. WILLIAM H. SANDERS, OF BIHE, WEST AFRICA.

KANJALA is a young woman born and brought up in Kamondogo. Her name signifies "a little hunger," it being the diminutive formed from onjala, "hunger." Most names of persons among the Ovimbundu have significance. Chimuku means "rat," and this is a common name for a boy. Twins are usually named Jamba, "elephant," and Geve, "hippopotamus." Chiyuvila means "newly made beer." Probably when one so named was born, beer had just been made. Since Kanjala's name means "a little hunger," it is probable that she was born in October or November, a time when food is less abundant than it is during most of the year.

Often when not busy in the field with her mother, nor at the village pounding corn in the family mortar, nor doing other work which falls to the girl's lot, she would come to the mission compound to gaze at the newly arrived white people. Their strange looks and queer ways were of unfailing interest. Staring is not held to be in good taste even among the Ovimbundu. Exceptions, however, are allowed. Gazing at a chieftain, or at cattle, or at white people is said to be entirely proper. So this pastime indulged in by Kanjala was legitimate.

When a school for girls had been established, she in time began to attend. The session each day was short, but yet its length and regularity made it obnoxious to her mother. Nor did the scholar find the occupation altogether delightful. Early in the morning work had to be done at home.

Then followed several hours of labor in the cornfield. The care of a field of from three to six acres is a small matter in a land of horses and plows, seed droppers and cultivators, shellers and grinders. In Africa a field of this size affords the owners much hard work. After digging, planting, or cultivating from eight till two with a hoe whose handle was but fifteen inches long, it was no small thing to come and study an hour or two; nor is it surprising that some inducement to attendance, such as sewing patchwork during part of the time, the dress to belong to the scholar when finished, had to be offered. Progress in learning to read was of course slow. But the art of reading was only a part of the lesson. The matter read was Scripture. The chief aim was to teach the truths of the Bible and win the scholars to Christ. Beginning to pray in public is sometimes the first indication given of a purpose to be a Christian. It is looked upon as an avowal of that purpose. So it was an encouragement and joy when Kanjala, among others, began to take part in the prayer meetings held with them by their teacher. From that time Kanjala was looked upon as one who in due time would seek by baptism to unite with God's people.

One day, when about sixteen, she came with a companion to seek advice. When greeted and asked about their errand, the companion became speaker. Kanjala had, she said, before "accepting the words" been engaged to marry a man named Suse. Since determining to be a Christian she wished to break the engagement. This her mother would not allow; yet one of the teachings from the word is that we may not marry unbelievers. What now ought she to do? It was a serious question for her to answer.

It must be borne in mind that a man becoming engaged to a girl makes a present to her brother, uncle, or other relative having authority in the family. He also from that time provides her apparel. When the engagement has continued a year, he may have thus expended from sixteen to twenty yards of cotton cloth. This must be restored if the woman breaks the engagement. To the women and girls it is no small matter to get together that amount of cloth at once. Nor do brothers or uncles furnish it with cheerfulness. So, aside from her mother's aversion to Christianity, this matter of returning the engagement gift and the cloths received since that time stood in the way.

The case lay clearly in Kanjala's mind, so no advice was given. She was only shown that it was a case of obeying God or her mother, and was told that the decision must be made by herself. She had always been easily lead by those near her. Knowing this disposition and the strong pressure to which she would be subjected, it was without surprise, though with keen disappointment, that news of her marriage was received. That she did not feel easy about it was evident.

Neither school nor Sunday services were longer attended. Later she came to the station occasionally. Cordial greetings were always given, to assure her of friendly feelings. As the months went on the Christians reported that Suse at times spoke favorably of the "teaching" or "the words."

A few months ago Suse was traveling to the coast as carrier for a missionary. In the same party were two Christian young men from Bailundu. Evangelistic services were held for the carriers, in which the native Christians usually took part. Sometimes they related their experiences in becoming Christians. Either these testimonies or some other remarks seem to have met Suse's need. He announced himself a Christian, and that he purposed identifying himself with the Christian community as soon as he should return to Bihé. "This teaching is not new to me," he said; "my wife told me the same things. I believed then, but dreaded the opposition sure to be made by friends should I profess to be a Christian."

Though in Bailundu and Bihé no Christian has had to suffer by sword or fire, yet there and all through heathendom the convert endures much that is painful. Professing Christ often means, in America, pleasing the whole circle of relatives and acquaintances. In heathen lands displeasing all one's kindred and friends is the very least it means.

On reaching home again Suse promptly began attending school. To be able to read, so as to have access to the pages of God's word, is the ambition of each convert. Neither he nor his wife is a member of the church; but when God has begun a good work in any heart, he does not abandon it. So it is confidently expected that in due time they will come into it, and that they will be one of the families which are to be in that region as a city set on a hill.—Missionary Herald.