Thina siyi Tyalike echazwa kwisivumo sokholo saseNikeya, iTyalike Enye, Engcwele, Ekatolika, yabaPostile. Ezi zezona mpawu zine ezichaza eyona tyalike yobuKatolika ekumnombo wabaPostile. SiyiTyalike ebeka inkolo(faith) ngaphezulu kwezinto zonke. Sinengqiniseko epheleleyo yokuba esona siseko seTyalike ezinzileyo yinkolo yayo. Sahlukile kwiTyalike ezininzi ezijonga ukuzinza nokukhula kwazo ngamanani. Ndiyaqiniseka ukuba owona mbuzo onawo ngowokuba ithini inkolo yethu? Mandiqale ngokuthi le nkolo yethu isisambukru okanye sisixa esinye (one package) kwaye akuvumelekile ukuba ukhethe okanye ushiye okuthile, kufuneka uyigcine yonke ngobunjalo bayo.
Inkolo yethu yileyo yachazwa ngabaProfeti bezibhalo eziNgcwele kwiTestament endala, yatyhilwa kwimfihlakalo yobuntu buka Yesu Kristu, yaza yavakaliswa ngabaPostile njengoko iqulathwe kwizibhalo ezingcwele, yaza yafundiswa kwizizukulwana ngezizukulwana kwinkulungwana ngenkulungwana ziiBishopu, ooGqira neeTitshala zeTyalike(Fathers), mfundiso okanye nkolo leyo yakhuselwa ziindibano zosixhenxe zeeBishopu zeTyakile Enye, Engohlukananga kwinkulungwana yokuqala(Seven Ecumenical Councils of the Undivided Church), le nkolo yaza yamkelwa yagcinwa okoko yiTyalike iphela ngamaKristu aKatolika kwinkulungwana yokuqala, yaza yagqithiselwa kwizizukulwana ngezizukulwana ingakhange yongezwa okanye iguqulwe kude kube yilenkulungwana yethu.
SiyiTyalike ezibona inoxanduva lokugcina, ukukhusela, nokuvakalisa lonkolo ingaguqulwanga kwaye ingaphithikezwanga. Iimpazamo zamaKrestu amaninzi ingakumbi athi akwiNkolo yaKatolika yeyoguqula okanye ukufakelela izinto kulendyebo sinayo eyi Nkolo Katolika. Eyesibini impazamo kukucinga ukuba iNkolo Katolika yileyo yamaRoma(Roman Catholic). Yeyona mpazamo okanye imposiso leyo.
Umzekelo ngulo: Thina kwinkolo yethu siyigcinile kwaye siyayifundisa ngokupheleleyo imfundiso ngoMariya uNina weNkosi yethu uYesu Kristu.
Lo mfundiso yile:-
i) Kukuba uMariya nguye uNina kaThixo ngenene(Theotokos)
ii) Kukuba uMariya uyiyo iNtombi eNyulu nasemva kokuzalwa kukaYesu Kristu
iii) Kukuba uMariya ngalo lonke ixesha lokuphila kwakhe emhlabeni wayengenaso isono
iv) Kukuba icebo lika Thixo losindiso ngathi lafezeka okanye lagqibelela ngaye
v) Kukuba uMariya wanyuselwa ezulwini ubuqu kwakunye nomphefulo wakhe ukuze abeNgumcamagusheli wethu kuThixo
Okokugqibela thina asiyahluli iNkolo yethu kunqulo kuba sikholelwa ngokupheleleyo ukuba unqulo ngumphumela wento okholelwa kuyo(So we pray, so we believe).
Ukuba ufuna ukuqhagamshelana nathi ( If you wish to contact us ):
The Diocesan Office:
PO Box 632, Port Elizabeth 6000
Tel/ Fax: 27-
Bishop Ordinary: The Rt Revd. Samuel Mzukisi Banzana
PO Box 14273, Sidwell
Port Elizabeth 6061, South Africa
Chancellor: c/o The Bishop Ordinary
Bishop Samuel with altar servers
Bishop Samuel with his clergy
Bishop Samuel with youth of the parish
A HUNDRED YEAR VISION
An account of the Umzi Wase Tiyopiya by Bishop Michael Wright
In 1899 the Archbishop of Cape Town received an unexpected letter. The letter was written by the Reverend James Mata Dwane, Superintendent of the Ethiopian Church, and was a request for valid Catholic Orders for his people, including a Bishop of their own, and such autonomy as would allow them to pursue an unfettered ministry to the unconverted.
At this time the Ethiopian Church movement had been in existence for about eight years. It had come into being when a number of black clergy withdrew from the white-
Dwane was slightly older than Mokone and came from an established Christian background. Dwane had conducted a successful fund-
At the time when Dwane joined, the Ethiopian Church was making contact with the American Methodist Episcopal Church (AMEC), an all-
Dwane made a second tour of America in 1899 and returned yet more discouraged. Not only did the AMEC tend to behave as though the union of the two Churches was tantamount to an American ‘take-
Father Julius Gordon, subsequently Dean of Pretoria, was a caring pastor, a convinced Anglo-
The vision of Father James Dwane was of a single Church, possessing the fullness of Catholic Faith and Order, reaching out to draw all Africa to salvation in Christ. This vision required the restoration of the Apostolic Ministry and freedom to pursue the call to evangelism wherever it might lead. To demonstrate that the request to the CPSA was made in good faith Dwane undertook to write to tell AMEC of this new development. From now on the Ethiopian Church was deprived of sacramental ministrations until the CPSA should supply them.
The Archbishop was personally inclined to favour the creation of a distinct ‘black’ Diocese within the Province of South Africa (CPSA), but others among his clergy were pressing for the Ethiopian Church to be absorbed into the existing structure of the Province. Negotiations took place in early 1900. The initial CPSA proposals envisaged an ‘Order’ composed of black clergy and catechists only, with the rest of the Ethiopian Church membership being received into the ranks of the “ordinary” Church. This proposal was unacceptable to the General Conference of the Ethiopian Church meeting soon after at Queenstown. Some members, including Mokone, took no further part in the negotiations and returned to AMEC. The majority, nevertheless, passed the following resolutions:
1. That having regard to the great importance of Christian unity, and being convinced that the scriptural and historical safeguard of the same is the Catholic Episcopate, this Conference resolves to petition His Grace the Archbishop of Cape Town and other Bishops of the Church of the Province of South Africa to give our body a valid Episcopate and priesthood, and to make such arrangements as may be found possible to include our body within the fold of the Catholic Church on the lines indicated in our Superintendent’s letters to the Archbishop of Cape Town
2. That this Conference accepts and embraces the Doctrine, Sacraments and Discipline of Christ as the same are contained and commanded in Holy Scripture, according as the Church of England has set forth the same in its standards of faith and doctrine.
The discussions reached their climax on 21st August 1900 when, in the cathedral at Grahamstown, seven of the ten Bishops of the Church of the Province of South Africa (CPSA) announced the conditions under which the request of the Ethiopian Church would be granted. Basically the Ethiopian Church would be restructured as an Order within the CPSA under the supervision of an Episcopal Visitor; the Order would be directly responsible to a Provincial -
The new Order of Ethiopia (Umzi Wase Tiyopiya -
Although provision was made for the possible appointment of a Bishop-
In 1955 the Annual Conference of the Order, concerned that its special status was being steadily eroded, sent a memorandum of complaints to the Archbishop of Cape Town of the time, the Most Reverend Joost de Blank. The Archbishop proposed a round of consultations and, inevitably, the original request of the Ethiopian Church for a Bishop of its own was renewed. The Archbishop was suffering from ill-
By the time the CPSA was willing to grant the Order a Bishop of its own, confusion was rife in the Anglican Communion. Basic doctrines were under attack and in an increasing number of Provinces women were being ordained to the priesthood and episcopate. Because the Order was unable to agree on a suitable candidate, the CPSA House of Bishops was asked to elect a Bishop for the Order. The choice fell on James Dwane, grandson of the first Provincial. Bishop Dwane however had his own agenda for the future of the Order which included the introduction of women as priests.
The actions of the new Bishop were seen by many UWT members as a betrayal of the Faith and a rejection of the vision which had brought the Ethiopian Church into union with the CPSA. About a third of the membership departed from the Order and the CPSA -
The relationship with the Anglican Catholic Church and its Diocese of Southern Africa collapsed when the Provincial and Bishop-
In May 2000 Archbishop Hamlett, together with Bishops Appleton and Wright, held an Episcopal Synod at Port Elizabeth and elected two of the five deacons (all recently elevated to the priesthood) as the first Bishop Ordinary of the Diocese and as his Assistant Bishop. The consecrations were set for 20th August -
In his time St Athanasius was the outstanding champion of the one true Faith against the prevailing Arian heresy. In his time also he held the Church to its true unity in the one Catholic Faith which proclaims the one Christ, Our God and Saviour, instead of the many ‘Christs’ of modern ‘liberalism’. Only the one true Christ can save and he does so through his Body the Church. It was this vision which led James Mata Dwane on a painful and seemingly unfulfilled mission. Father Dwane’s vision, however, has not been in vain.