Some Africans changed great1y after receiving the gospel. These include Adrien Atman and Apollo Kivebulaya.

Adrien Atman.

He was born in West Africa in 1870 among the Songhai people. As a boy, he was taken as a slave but was freed by the white fathers in 1817. He was baptized by the white fathers and educated at Malta and Valeda University.

In 1888 he was sent to Tanganyika where he served as a doctor catechist. He married a Banda princess called Agnes. His son Joseph become a Catholic priest in 1925. Atman died in 1958. He promoted research into tropical diseases and received a welcome medal for this.

Apollo Kivebulaya.

He was a Ugandan born in 1864. He was originally a Moslem and a soldier. He was touched by the gospel preached by the Anglicans missionaries and was baptises in 1895. He was taught how to read and write. He served as a preacher first in Toro and later in Mboga Zaire where he died in 1933.

Both men faced and caused changes as given below:

Both Adrien Atman and Apollo Kivebulaya changed from their old traditional beliefs to Christianity.

Both left their homes, parents, relatives and property and went to strange lands to serve Jesus as: missionaries. .Atman moved from West Africa and served in Tanganyika. Apollo moved from Buganda and served in Zaire.

Both changed in status and roles. They became preachers. For Adrien Atman, he changed from a slave to a preacher and for Apollo Kivebulaya, he changed from a Ugandan soldier to a soldier of Christ.

Both changed their character. They became loving, helpful and co-operative.

They chose to serve God and their fellowmen in an unselfish way.

Both became courageous, devoted and untiring.      For example Apollo Kivebulaya moved long distances on foot.

Both went to new places, met new people and new foodstuffs.

Both learnt new languages of the new people among whom they worked. Apollo Kivebulaya learnt pygmy language and translated St. Mark's gospel into their language. 

Both converted many people into Christianity and constructed Churches in places where they went. Apollo constructed a Church at Mboga Zaire.

They taught fellow Africans new techniques of farming and provided them with seeds free of charge. Connected to this, they encouraged people to plant trees for timber and shades.

Both taught people how to-read-and write hence bringing about literacy amongst fellow Africans.

They were hated in their new places of work but responded with love. For example Apollo Kivebulaya was nearly beaten to death in Mboga but forgave his persecutors.

Apollo Kivebulaya helped a poor widow who had been divorced by her husband in Mboga. It was this same woman who treated him using local herbs after being beaten unconscious by a chief of Mboga.

Both preached against slave trade and called for legitimate trade.

Both improved the healthy conditions of the people among whom they worked. In particular, Adrien Atman cured so many diseases of the peoples of Tanganyika.

The end of Adrien Atman

He died a Catholic in 1956 in Tanganyika. Before his death, he received a number of honorary medals from France, Belgium and Britain.

The end of Apollo Kivebulaya.

He died in 1933, old, tired and longing to see his master Jesus Christ. He left his two cows to the Church at Mboga. Slightly before he died he wrote the following in his diary:

"I have two cows and the money for selling them I give to the Church at Mboga. I have no other money." 

The Church is aware of the rapid changes in the world today and is ready for the new millennium changes.

Challenges to the modern Church

The Church has written a lot of Christian literature to cope up with the new ideas in the world today.

The Church has a number of Radios and Television programs through which it disseminates information to all Christians regarding the gradual and sudden changes in the world.

The Church has organised and is still organising seminars for different sections of Christians .e.g the youths, the married, the clergy etc. topical issues such as the population explosion and family planning, democracy, human rights abuse, war and violence, poverty, ignorance and disease etc. are discussed.

The Church has joined politics, at all levels and is spearheading positive changes in most African Countries and the world in general.

The Church has shown interest in the peripheral members of society e.g. street children, the disabled, prisoners etc. It visits them and gives them advice and material help.          

The prayer books and hymnbooks of the modern Church are designed to meet the challenges of the new millennium. For example that among the saved group of Christians, Church music has been modernised to suit the modern music beats. 

Church leaders were working hard. They own farms, vehicles, businesses, schools, hotels etc. We no longer have very dirty and poor preachers in rags. They dress well and drive to cope with the modern situation.

The Church has established chaplainships in schools, colleges and nursing; institutes to counsel and guide students.

How the scramble for Africa planted the roots of African nationalism

Christianity was brought to Africa during the scramble days. It called for love and unity among tribes, which contributed to the growth of African nationalism.

The new education of colonialists enlightened Africans to start fighting for their independence. Hence nationalism.

Colonialists took some Africans abroad for further studies where they learnt about liberty, freedom and self-rule. When they returned, they became nationalistic and called for independence.

Africans who helped colonialists during the First and second World Wars realised African strength and decided to fight the whites.

Colonialists introduced taxes that Africans hated and started struggling for independence. Hence growth of nationalism.

Africans hated to be employed in junior posts by colonialists. They wanted fat jobs since they were learned. Hence nationalism,

Colonialists didn't respect African chiefs, which annoyed the people to the extent of becoming nationalistic.

The white man's religion was leading to decline of traditional religion that made Africans nationalistic to defend their religions.

Africans hated being called pagans. Hence the growth of nationalism.

Africans hated forced labour and land alienation. Etc.