Indlela Mahlindza latsatsa ngayo umbiko waPeter wekutsi sewukhulelise Ntfombi, beyimbikela kutsi kukhona lokungahambi kahle ngelutsandvo lwabo. Wena ucabanga kutsi beyiyini lena abebikelwa yona? Kwakhiwa umusho ngesabito sekukhomba bucalu - labo: sib. Letsa labo bantfwana lapha. Rapid social change throws man back upon the traditional 'worldview' which the churches have often failed to understand. Meanwhile the old African and prophet religiona are adapting their teachings to meet modern situations and attract the Christian while fundamentally they continue to rely upon traditional culture. In this tradition and culture, the tribe was the family at large. Its members shared the same mythological past and received security within the community. Man is the tribe's subjective expression. When missionaries first appeared, action steps were taken by the tribe to discourage its members from accepting the new faith, as it meant in effect that they must forget their traditional life. It was thus seen as a threat, both destructive and dangerous, and consequently a reaction was bound to come. The reactionary movements which came into existence emphasize healing by magical means and witchcraft, and the indegenous aspects of worship and leadership. It is unfortunate but true that the discrepancies between Christian practice and teaching played a considerable part in this resistance to change. As soon as primitive man passed from the mythological stage to the functional stage and realised that he is in history and has a destiny, he immediately discovered the obstacles with which he must contend.