John Colenso

Colenso was a significant figure in the history of the published word in 19th-century South Africa. He first wrote a short but vivid account of his initial journeying in Natal, Ten Weeks in Natal: A Journal of a First Tour of Visitation Among the Colonists and Zulu Kaffirs of Natal.[4] Using the printing press he brought to his missionary station at Ekukhanyeni in Natal, and with William Ngidi he published the first Zulu Grammar and English/Zulu dictionary.[5][6] His 1859 journey across Zululand to visit Mpande (the then Zulu King) and meet with Cetshwayo (Mpande's son and the Zulu King at the time of the Zulu War) was recorded in his book First Steps of the Zulu Mission.[7] The same journey was also described in the first book written by native South Africans in Zulu – Three Native Accounts by Magema Fuze, Ndiyane and William Ngidi.[8] He also translated the New Testament and other portions of Scripture into Zulu.

John William Colenso, by Carlo Pellegrini, 1874

Anglican Clerics' protests against Bishop Colenso — reprinted from The Times, 18 December 1862.[9]

Through the influence of his talented and well-educated wife, Sarah Frances Bunyon, Colenso became one of only a handful of theologians to embrace Frederick Denison Maurice, who was raised a Unitarian but joined the Church of England to help it "purify and elevate the mind of the nation".[10] Before his missionary career Colenso's volume of sermons dedicated to Maurice signalled the critical approach he would later apply to biblical interpretation and the baleful impact on native Africans of colonial expansion in southern Africa.

Colenso first courted controversy with the publication in 1855 of his Remarks on the Proper Treatment of Polygamy;[11] one of the most cogent Christian-based arguments for tolerance of polygamy.[12]

Colenso's experiences in Natal informed his development as a religious thinker. In his commentary upon St Paul's Epistle to the Romans (1861)[13] he countered the doctrine of eternal punishment and the contention that Holy Communion was a condition to salvation. He also questioned the presence of any Christian Church in Rome, stating - "Was there, in fact, any Christian Church at Rome at all, at this time, distinct and definitely marked off from the Jewish community? There would seem to have been none whatever..."[14] Colenso, as a missionary, would not preach that the ancestors of newly Christianised Africans were condemned to eternal damnation. The thought-provoking questions put to him by students at his missionary station encouraged him to re-examine the contents of the Pentateuch and the Book of Joshua and question whether certain sections of these books should be understood as literally or historically accurate. His conclusions, positive and negative, were published in a series of treatises on the Pentateuch and the Book of Joshua, from 1862 to 1879.[15][16] The publication of these volumes created a scandal in England and were the cause of a number of anguished and patronising counter-blasts from those (clergy and laity alike) who refused to countenance the possibility of biblical fallibility. Colenso's work attracted the notice of biblical scholars on the continent such as Abraham Kuenen and played an important role in the development of Old Testament criticism in Britain.[17]

Colenso's biblical criticism and his high-minded views about the treatment of African natives created a frenzy of alarm and opposition from the High Church party in South Africa and in England. As controversy raged in England, the South African bishops headed by Bishop Robert Gray pronounced Colenso's deposition in December 1863.[18] Colenso, who had refused to appear before this tribunal otherwise than by sending a proxy protest (delivered by his friend Wilhelm Bleek), appealed to the Judicial Committee of the Privy Council in London. The Privy Council eventually decided that the Bishop of Cape Town had no coercive jurisdiction and no authority to interfere with the Bishop of Natal.[2] In view of this finding of ultra vires there was no opinion given upon the allegations of heresy made against Colenso. The first Lambeth Conference was convened in 1867 to address concerns raised by the Privy Council's decision in favour of Colenso.

His adversaries, though unable to remove him from his episcopal office, succeeded in restricting his ability to preach both in Natal and in England. Bishop Gray not only excommunicated him but consecrated a rival bishop (William Macrorie), who took the title of "Bishop of Maritzburg" (the latter a common name for Pietermaritzburg). The contributions of the missionary societies were withdrawn, but an attempt to deprive him of his episcopal income and the control of St Peter's Cathedral in Pietermaritzburg was frustrated by another court ruling. Colenso, encouraged by a handsome testimonial raised in England to which many clergymen subscribed, returned to his diocese.[2] A rival cathedral was built but it has long been sold and moved. The new Cathedral of the Nativity, beside St Peter's, honours both Bishop Colenso and Bishop Macrorie in the names it has given to its halls.

Colenso devoted the latter years of his life to further labours as a biblical commentator and as an advocate for native Africans in Natal and Zululand who had been unjustly treated by the colonial regime in Natal. In 1874 he took up the cause of Langalibalele and the Hlubi and Ngwe tribes in representations to the Colonial Secretary, Lord Carnarvon.[19] Langalibalele had been falsely accused of rebellion in 1873 and, following a charade of a trial, was found guilty and imprisoned on Robben Island. In taking the side of Langalibalele against the Colonial regime in Natal and Theophilus Shepstone, the Secretary for Native Affairs, Colenso found himself even further estranged from colonial society in Natal.

Colenso's concern about the misleading information that was being provided to the Colonial Secretary in London by Shepstone and the Governor of Natal prompted him to devote much of the final part of his life to championing the cause of the Zulus against Boer oppression and official encroachments.[2] He was a prominent critic of Sir Bartle Frere's efforts to depict the Zulu kingdom as a threat to Natal. Following the conclusion of the Anglo-Zulu War he interceded on behalf of Cetshwayo with the British government and succeeded in getting him released from Robben Island and returned to Zululand.

He was known as Sobantu (father of the people) to the native Africans in Natal and had a close relationship with members of the Zulu royal family; one of whom, Mkhungo (a son of Mpande), was taught at his school in Bishopstowe. After his death his wife and daughters continued his work supporting the Zulu cause and the organisation[20][21] that eventually became the African National Congress.

Colenso was a polygenist; he believed in Co-Adamism, i.e. that races had been created separately. Colenso pointed to monuments and artefacts in Egypt to debunk monogenist beliefs that all races came from the same stock, i.e. from Adam and Eve. Ancient Egyptian representations of races, for example, showed exactly how the races looked today. Egyptological evidence indicated the existence of remarkable permanent differences in the shape of the skull, bodily form, colour and physiognomy between different races. Colenso believed that racial variation between races was so great, that it was impossible that all the races could have come from the same stock just a few thousand years ago. He was unconvinced that the climate could change racial variation. With other biblical polygenists, Colenso believed that monogenists had interpreted the Bible incorrectly.[22] Colenso said "It seems most probable that the human race, as it now exists, had really sprung from more than one pair." Colenso denied that polygenism caused any kind of racist attitudes or practices; like many other polygenists, he claimed that monogenesis was the cause of slavery and racism. Colenso claimed that each race had sprung from a different pair of parents, and that all races had been created as equals by God.[22]