students just do not want to work with white instructors, and that they do not believe that studying in English – a language that is not their own – is helpful.64
The Committee of the School attempted to bring the two sides of this dispute together, but, it seems, to no avail. In a report of their conclusions dated 18 November, 1969, they close with two paragraphs suggesting, first, that the students ought to try to get along with their instructors, and to work harder, and to not be discouraged. They suggest, secondly, that the spirit of understanding between the Director and the students has been destroyed, and that he needs, in essence, to start anew on a different path.65 This whole issue was reported to the Executive Committee of the Church, via letter to the Executive Secretary, by the Chairperson of the Board of the School, J.K. Matŝaba, who ended his letter with exasperation, claiming that if the matter could not be resolved (he seems to have viewed it as largely a dispute between Rev. Bernard and Rev.
Mohlomi as colleagues at the school), he could no longer continue as a member of the Board or its Chairperson.66 Though Bernard would be the last expatriate to serve in an ongoing fashion as Director of the Theological School (he later served as ―Acting Principal‖ and ―Assistant to the Director‖ when there were vacancies in the position of Director in the 1980s and at the beginning of A.M. Moseme‘s directorate), there is evidence of continuing difficulties between instructors, administration, students, and the wider LEC from the 1970s to the present. Some of these difficulties will be discussed in the remaining chapters (below) of this thesis.
Rev. S.N. Mohlomi became the first Mosotho to serve as the Director of the Theological Seminary, where he served for some years during the early 1970s. Unfortunately, I was unable to find records from these dates among the files of the seminary. In January of 1987, however, Rev.
Mohlomi along with his former student, Rev. Morojele (see disputes with Rev. Bernard above), and sixteen other LEC clergy were involved in a coup in which they broadcast over national radio that they had disbanded the working structures of the LEC, and that all business of the LEC and all its institutions should be referred to a newly formed ―Committee of Ministers.‖ The group had also occupied Church offices, taken funds, destroyed Church property, and placed the Church President under ―house arrest‖ (8 April, 1987 letter from A.M. Thebe, Executive Secretary of the LEC to
―Sister Churches and Organisations‖).67 In the documents relating to these events and their
64 ‗Nete ke hore ―crisis‖ e kholo e teng sekolong sena. Ha ke na bopaki ba letho ba ho tseba moo litaba tsena li tsoang teng empa taba e pepeneneng ke hore barutuoa bao ha ba sa batla ho sebetsa le rona ba basoeu.
Moo ba hlokang kelello ke ha be re ―senyesemane ha se ba thuse, hape hase puo ea bona‖.
65 Komiti, ha a se e utloile tsena, e lekile ho khothatsa barutuoa ka hore ba ke ba leke ho sebetsa ka thata, le ho amohela seo ba se neoang ke barupeli ba bona. Ba se ke ba nyahama lipelo.
Kakaretso ea seo komiti e se fihletseng tabeng tsena kaofela ke hore moea oa kutloano le tŝebetso-
‗moho pakeng tsa Motsamaisi le baratuoa ba hae o senyehile. O hloka ho tsosoa bocha ka tsela e ‗ngoe.
66 Ha taba ena e sa hlopshoe ke Komiti ea Seboka a utloileng hantle lipuo tsa baruti bana e sa le qalong ha ba tlamahanngoa ho sebetsa hammoho, ke tla stoa ho tsoela pele ho ba setho sa Komiti ea Sekolo se joalo. Ke tla sitoa le ho ba molula-setulo oa oa Komiti ea Sekolo se joalo.
67 This incident is the centre of the ―denominational unrest‖ which led to the investigation that resulted in the publication of Instruments of God‟s Peace, mentioned in Chapter One of this thesis.
precedents is a letter to M.T. Mabote from Rev. Mohlomi, dated 4 May, 1986, in which he writes the following regarding his work at MTS:
I wish to remind you that the 1973, [sic] was a tension between me and the Executive Committee solely on the administration of the Theological Seminary, which matter did not affect my status as a Minister of this Church. You know very well the details of the unfortunate episode which was finally buried by the Seboka in 1977 and sealed with prayer through the voice of Rev. Sibolla.
Perhaps the fact that the incident in question was ―buried‖ and ―sealed‖ gives a clue to the absence of minutes from these years in the seminary files. The ―unfortunate episode‖ seems to have been yet another of many difficulties and struggles in the life and administration of Morija Theological Seminary. Rev. A. Seala served as the Director of the Seminary during the latter part of the 1970s.68 The seminary files for these years are relatively sparse, as well, but it seems that Rev.
Seala completed his service as Director in December of 1980, amid difficulties, and that M.
Bernard became ―Acting Principal‖ after that.69
68 I have used the English word, ―Director‖ as a translation of the Sesotho, ―Motsamaisi.‖ The English word,
―Principal‖ is sometimes used in minutes and reports of this period, as well – especially by Michel Bernard.
―Director‖ was consistently used as the title for the leader of the seminary while I was there from 2003-2007.
―Motsamaisi‖ is translated as ―President‖ regarding the Synod of the LEC. The ―Motsamaisi oa Seboka‖ is always referred to, in English, as the ―President of the Church‖ (or ―Synod‖).
69 A ―Report of the Theological and Bible School for the Academic Year 1980-1981‖ (Tlaleho ea Sekolo Sa Boruti le Bibele, Selemo 1980-1981), written by Michel Bernard, indicates that due to some great difficulties at both schools, the Executive Committee removed Rev. Sealo from his work as Director in December of 1980. Once again, the seminary would be in the care of European missionaries – this time Michel Bernard and A. Brutsch, assisted by A. Ncholu, who would teach New Testament Theology and Exegesis to fourth year students. Bernard‘s report offers his thanks to Brutsch and Ncholu for the work they have done during this difficult time:
Selemo sena se fetileng e bile selemo se boima lehlakoreng la baruti ba sekolo. Ka Khoeli ea Tsitoe 1980 Motsamaisi oa Sekolo Moruti A. SEALA o beiloe ka thoko ho mosebetsi ke Komiti ea Seboka. Hona ho bakile tsietsi e kholohali Sekolong sa Bibele, esita le Sekolong sa Boruti moo Moruti Seala a neng a e-na le lithuto tsa Ethics, Patristics le Pastoral Theology. . . Likolo tseo li setse kalosong ea Baruti A. Brutsch le M. Bernard, ba thusoa ke Moruti A.
Ncholu thutong ea N.T. Theology le N.T. Exegesis ho barutuoa ba selemo sa bone. Ke rata ho leboha bo-ntate Brutsch le Ncholu ka mosebetsi oo ba o entseng nakong tseo tse thata.
In that same report, Bernard raises the issue of the need for a Mosotho pastor to serve as a ―Dean‖ for the seminary, whose job it would be, in addition to assisting with instruction at the seminary, looking after the direction of the school regarding student life and conduct:
Ke bona hore re lokela ho kopa moruti oa Mosotho ea ka bang ―Dean of Seminary‖, e le moruti ea ka hlokomelang tsamaitso ea Sekolo lehlakoreng la bophelo ba barutuoa le boitšoaro ba bona, a ntse a thusa ka lithuto tse ling sekolong.
A report to the Morija Theological Seminary Board dated 6th February, 1986 (written by Michel Bernard) indicates that Rev. Seala was, at that time, still considered a member of the MTS staff, but that illness had prevented him from teaching for more than a year. Bernard reports further regarding Rev. Seala:
We want to report confidentially to the Board that he had not a very good influence on the students, and rumours came back to Rev. Moseme that, with Mr. Mphahama [I wonder if this is the same Mphahama with whom Bernard had had difficulties at the seminary in the 1960s?], he has been around in Morija saying how the school had been spoiled by the
―Makhooa‖ and Moseme… (Bernard‘s elipses). [―Makhooa‖ are white foreigners.]
At this point I would like to remind the Board of the request made to the E.C. on 11-7-1983 that Rev. Seala be removed from the Seminary because of his conduct and influence on some students. Other matters contained in that letter have been dealt with by the E.C., but this matter, which is very important has not even been answered by the Exxcutive [sic]
Committee (5 February, 1986 Board Report, 3).
58
Reverend A. M. Moseme as the Director of MTSOn 18 December, 1985 the Executive Secretary of the LEC, Rev. K. M. J. Mahase, wrote, under direction of the Executive Committee,70 a letter to the MTS Board regarding the Seboka‘s intention about the filling of major positions of leadership in the Church. The letter indicates the Seboka‘s strong desire to stop using missionary pastors to fill leadership posts in the Church, and to fill major positions with Basotho leaders, and asks the Seminary Board for its advice regarding a Mosotho who is qualified to serve as Director of the Seminary.71 Michel Bernard, at that time still the ―Acting Principal‖ of MTS, in his report, dated 5 February, 1986, prepared for the meeting of the Board on 6 February, 1986, writes:
4.2 Letter from Executive Secretary about Principalship
We have been aware for a long time that the Principal of the Seminary should be a Mosotho, and it must be pointed out that the actual principal did not in fact accept the principalship of the school, but was compelled to assume the duties of the post.
He only accepted under the condition that he would remain acting principal and that is why help was requested to have a ―Dean of Students‖ to look after their problems and counsel them.
After receiving the letter of the E.S. the staff was consulted and unanimously recommended that Rev. Moseme be accepted by the Board and be recommended to the Executive Committee.
Rev. Moseme has helped the actual principal in many instances when there were delicate matters to tackle. His only concern is that he should not be burdened with the financial administration of the school. This tha [sic] actual principal has offered to continue, as it is more a matter of routine than a matter of dealing with students‘
personal and family problems, or dealing with Consistories and Presbyteries.
Rev. Moseme will be away until 1987, but he could already start assuming this post until his departure and take over definitively when he comes back in 1987.72
Rev. Abiel Matitsoane Moseme had joined the teaching staff at Morija Theological Seminary in 1983, was appointed as its Director in March of 1986, and began work when he returned, in 1987, from Doctor of Ministry studies in the United States. During his first five years
This Board report also contains an admonishment to the Board and the Executive Committee regarding confidentiality. I have chosen to present these items, which have been labeled ―Confidential‖ for three reasons: First, they represent the important history and development of MTS. Second, they contain discussions about people who are either no longer living or no longer involved in the active life of the LEC (I believe, in fact, that all are deceased.). Finally, I was given access to these (and other) minutes in 2006 by the Director of the Seminary, who was aware of and participated in my research project, and who made no stipulations regarding their inclusion in my thesis.
70 All official letters of the Executive Secretary on behalf of the Committee begin, ―I am directed by the Executive Committee to. . .‖ (Ke laeloa ke Komiti ea Seboka ho. . .).
71 Ke laeloa ke Komiti ea Seboka ho le tsebisa hore ke maikemisetso a Seboka hore Kereke ea Evangeli Lesotho e ke ke ea khaotsa ho sebilisa baruti ba baromuoa esita le baromuoa ba bang mesebetsing eohle ea kereke moo e ka fumaneng ho hlokahala ho sebelisa baromuoa. . . .
Malebana le mosebetsi o moholo oa Sekolo sa Boruti le sa Bibele seo le sebetsanang le tsamaiso ea sona, Komiti ea Seboka e tla thabela haholo ho fumana boeletsi ba lona malebana le moruti ea ka tŝepeloang tsamaiso ea sekolo sa boruti ka nako e tlang.
72 It is interesting that Bernard refers to himself, in the third person, as the ―actual principal.‖ Regarding financial arrangements, the Executive Committee later responded that Rev. Moseme was to assume final responsibility for all matters relating to the life of the seminary, including financial matters (MTS Staff Meeting Minutes 18th April, 1986). It is important, as well, to note that Bernard seems to see ―dealing with students‘ personal and family problems‖ as an important aspect of the Principal‘s job.
as Director of MTS Moseme‘s assistant was Michel Bernard. Since Bernard‘s departure Moseme has held the position of Director of the Seminary, and has not had an Assistant Director.
Subsequent chapters of this thesis contain information, observations, and opinions from various sources about the life of the seminary over the course of the more than twenty-year directorship of Dr. Moseme, the first long-term Mosotho Director of Morija Theological Seminary.
The remainder of this chapter briefly outlines the setting of Morija Theological Seminary as I perceived it upon my arrival in Lesotho during 2003.
MTS: 2003-2007
By 2003 Morija Theological Seminary was working to carry out the mission that had formally begun over 120 years earlier, in 1882, of educating Basotho pastors for ministry in the Lesotho Evangelical Church. The student census for the 2003-2004 academic year included twenty-seven students in the Theological School (seven of whom were spending their year at local parishes as a part of the Field Education programme), and nineteen students in the Bible School.73 Theological students are often grouped for classes and activities by their level in the five-year programme of the school – e.g., TS1, TS2, TS3, TS4, TS5. For the academic year beginning in the Spring of 2003, there were two TS1 students beginning work at the seminary, four TS2 students, six TS3 students, and eight TS5 students living and attending classes on campus.
For the 2003-2004 academic year the TS students included fourteen men and thirteen women. Incoming classes for the following three academic years were nearly equally represented by women and men. The LEC had been educating and ordaining women for over twenty years, but women accounted for less than twenty percent of parish pastors in 2003. Married TS students were allowed to bring their families with them to live on campus, and were provided with a modest monthly stipend to assist in purchasing food and necessary supplies. Unmarried students, if they were men, stayed in single-student housing. Unmarried students, if they were women, stayed with families of married male students. Bible School (BS) students stay in BS housing near the lecture hall, and are not allowed to bring their families with them to seminary.
The current seminary campus in Morija comprises approximately two hectares, and includes about twenty-three buildings (see Appendix A), where men and women live and study.
Each of the TS levels had its own classroom, and instructors would meet those students in their classrooms for various classes. Some courses are presented to two levels at the same time (e.g., TS1 and TS2), in which cases, the students of the junior level will bring chairs into the classroom of the students of the more senior level. Chapel services are held every weekday morning and evening, and once on Saturday. Attendance at all eleven weekly chapel services is compulsory.
Classes meet primarily on weekdays, with four forty-five minute class periods and a thirty minute break before lunch, and two fifty-five minute class periods following lunch. Attendance at all classes is compulsory, and students are required to inform class Prefects if they will miss class
73 The fourth year of the five-year Theological School programme is devoted to Field Education. As mentioned in Chapter One, I will be focusing primarily on the work and life of the Theological students, though the Bible School students are also housed (without their families) on campus at MTS.