Transformational development of the poor in the Amalinda Forest Community, East London : an exploratory practical theological study

Abstract

This practical theological study sought to explore the transformational development of the poor in the Amalinda Forest Community of East London in the Eastern Cape. The problem of poverty and inequality still exists in the post-apartheid South Africa. This is a call for the commitment of all social institutions including the church to journey with the communities in bringing about transformation in people’s lives (Bowers du Toit & Nkomo 2014:2; Celesi & Bowers du Toit 2019:8). I focused on the actual lives of poor people of the Amalinda Forest Community and the experience of the church members involved in the transformational development. The church has two mandates, the spiritual, to announce the good news of salvation through Jesus Christ and the second calls for Christians’ responsible participation in human society (Bowers du Toit in Swart et al. 2010:266). For effective transformation, the relationship between the two mandates needs to be observed. Coupled with that, the poor as made in the image of God (Genesis 1:26) deserve freedom from oppression (Pillay 2017:9). Responding to the above call, the Amalinda Methodist Church of Southern Africa engaged in a soup kitchen programme to alleviate poverty in the Amalinda Forest Community. This study brought to light how the church addressed the problem of poverty within the immediate community. Their practical theological action was witnessed in a soup kitchen programme aimed at transforming the lives of the poor. They are challenged to promote a sustainable and accountable theological performance when rendering services. Key research findings highlighted the challenge of socio-economic needs and the lack of service delivery for the poor who were living in shacks with no hope of development.

Intlupheko nokungalingani kuMzantsi Afrika ochasene nobandlululo iseyinto ehleli ikho. Oku kumelela amasebe eenkonzo zoluntu kuquka neenkonzo zakwalizwi ukuba zihambisane ngamxhelo mnye neendawo zasekuhlaleni ukuzisa inguqu kwintlalo yabantu (Bowers du Toit noNkomo 2014:2; Celesi noBowers du Toit 2019:8). Ndigxine ngqo kwintlalo yabantu abahluphekayo eAmalinda Foresti kuquka namava abantu benkonzo yakwaLwizi abathathe inxaxheba ekuziseni inguqu. Inkonzo yakwaLizwi inezigunyaziso ezibini, ukuvakalisa iindaba ezilungileyo zenguquko ngoYesu umKristu, okwesibini ukuba amaKristu abenenxaxheba kwintlalo yabantu (Bowers du Toit ku Swart nabanye 2010:266). Ukuze ke iphumelele inguqu, zozibini ezi zigunyaziso zimele ukuqwalaselwa. Ukongeza, abahluphekayo bamele ukukhululeka kwingcinezelo njengabadalwe ngokomfanekiso kaThixo (Pillay 2017:9). Kulo mceli mngeni ukhankanywe ngentla, ibandla lamaMethodi omZantsi Afrika lase Amalinda lwaqalisa inkqubo yokunikezela ngesuphu eAmalinda Foresti. Olu phando lubeke elubala indlela eli bandla elazinikezela ngayo ukujongana nengxaki yentlupheko kule ngingqi. Ukuthatha kwabo inxaxheba ngokobuThixo bungqinwe yinkqubo yokunikezela ngesuphu ejongene nenguqu yokuphila kwabahluphekayo. Umceli mngeni abajongene nawo ngowokugcina izinga elingapheliyo lwenxaxheba yengqiqo buThixo xa kunikezelwa ngeenkonzo eluntwini. Iziphumo zophando ezingundoqo zibonakalise umceli mngeni kwezentlalo nophuhliso nokunqongophala kokuziswa kweenkonzo kubantu abahluphekayo ababonwa behlala kwimikhukhu kungekho themba lwanguqu.