Solusi University

Faculty of Theology and Religious Studies

TRACING THE ESTABLISHMENT OF ADVENTISM AT SOLUSI: 1894 - 1895

A Term Paper

Presented in Partial Fulfilment of the Requirements of the Course

RELT 260 Adventist Heritage

By

Fungai Murinda ID # 2011090054

November 2012
Contents

INTRODUCTION......................................................................................................................3

South African Roots...................................................................................................................3

Expansion North of the Limpopo River.....................................................................................4

The first Journey to the land North of Limpopo........................................................................5

To Receive the Gift or not to receive it?....................................................................................6

American Pioneers.....................................................................................................................8

Bibliography.............................................................................................................................11
 INTRODUCTION

“I knew I could not visit Zimbabwe without seeing Solusi. The name of the college

has become a household word with Adventists everywhere, thanks to those old-time mission

stories, unfortunately now missing from many of our churches.” 1 These are words echoed by

Roy Adams, a visiting Associate editor of Advent Review in 1993, though having limited

time, seeing Solusi was an opportunity never to be missed. Now if those visiting hold it in

such high regard, how much more the local people and those served from within its dusty

campus?

According to Professor C. J. M Zvobgo in his book, “A History of Missions in

Zimbabwe 1895 – 1939”, the expansion of Christianity to Zimbabwe in the 19 th century came

from South Africa. In order to better understand the establishments in Zimbabwe and in

particular Solusi, the South African root will be reviewed and observations made as to just

how they facilitated towards the ultimate success of Solusi as a mission station.2

South African Roots

The story begins in the mid seventies of the nineteenth century when a miner named

William Hunt from a nearby mine in Northern California attended a series of tent meetings

conducted by John Norton Loughborough. After interest was aroused on doctrines taught he

was baptised and while going to Australia in search for gold fields, he carried with him a

plentiful supply of literature. When Kimberly became famous as a diamond region he moved

to South Africa becoming the first baptised American Adventist to settle in Africa. 3 At

Kimberly, Hunt was known as a strange old man who observed two Sundays. He rested on

1
Roy Adams, Adventist Review - February 1993.
2
C. J. M Zvobgo, A History of Christian Missions in Zimbabwe 1895 – 1939, (Gweru; Mambo Press,1996),
Introduction
3
Solusi News (Centenary Issue) Volume 13,No. 1 January – June 1994
Sabbath and on Sunday he did not report for duty because everybody else was off duty. 4 Hunt

maintained contact with the main stream Adventist in America and thus received a regular

supply of the Signs of the Times Magazine, which he distributed to persons interested.

Among those interested was Mr Van Druten. Around the same time Pieter W. B Wessels, a

member of a large Boer family became concerned over the question of baptism 5, he had

earlier experienced physical healing and was thus deeply spiritual. He appealed to a deacon

of the Dutch Reformed Church, and was assured that if he meant to follow literally what the

Bible said, he should also be resting upon the seventh day of the week. After studying on this

subject and seeing the binding claims of the Bible Sabbath, he promptly obeyed the word.

Later he made acquaintance with Van Druten and learnt for the first time of the existence in

the United States of a denomination that observed the Bible Sabbath. Wessels influenced his

parents who eventually accepted the Bible Sabbath. As a result of these families a company

of believers was born and they requested for a minister from Battle Creek, Michigan. In 1892

the Cape Conference was organised, and since 1887 the time of arrival of the first

missionaries, work was mostly concentrated in white communities.

Expansion North of the Limpopo River

In 1893 after the Ndebele Kingdom under Lobengula was overthrown by the Rhodes led

British South Africa Company (BSA Co), the leadership in South Africa realised an

opportunity after the visit and admonition to start work for other races 6 by O.

A Olsen, then General conference President of the Seventh-day Adventist church. A. T

Robinson, president of the Cape Conference was privileged together with Pieter Wessels to

have an audience with the then Cape colony Premier, Cecil John Rhodes. At the conclusion

4
Ibid, p. 4
5
Howel E. Emma, The Great Advent Movement, (Washington DC; Review and Herald Publishing Association,
1935) p. 217
6
Robinson Virgil, The Solusi story: Times of Peace, Times of Peril, (Washington DC, Review and Herald
Publishing association, 1979) p. 14
of a one sided interview where Rhodes was silently listening and writing, the two, Robinson

and Wessels were handed a sealed letter addressed to Dr. Leander Star Jameson, Rhodes’

representative in Rhodesia.7

In the same year, a General Conference session was held in Battle Creek and steps

were taken that would result in opening work among and for the blacks. 8 In January 28 – 29

1894 the Foreign Mission Board in USA voted that Harvey and Goepp should go to South

Africa ultimately bound for Rhodesia.

Apart from giving of their time, influence and material wealth the South African

Church gave even of themselves besides. Pieter and Philip Wessels at the suggestion of

opening up work among the Africans pledged $15,000 towards the project, and more than

money Pieter Wessels was part of that pioneering team of four South Africans and three

Americans to scout for land for the mission. Looking back it would appear they were going to

scout for land, yet truth be told, all they had was faith, faith that a sealed letter whose

contents they did not know, they could only think was a right for them to purchase land.

To this point, the South African pioneer band had been solely at the forefront of

pushing for the establishment of a mission for the Africans. President Olsen’s counsel to

begin work among the other races had been heeded well.

The first Journey to the land North of Limpopo

A team of seven men left Cape Town on 7 May1894 bound for Bulawayo. Among

them were four South Africans namely, Pieter Wessels (most likely leader of the group),

Landsman, Fred Sparrow, I. B (Barry) Burton and three American missionaries namely,

Alma Druilard, Goepp and J. H Harvey. It is important to note that the Foreign mission board

7
Ibid, p. 16
8
Ibid, p. 14.
voted and thus funded only Harvey and Goepp; Pieter Wessel was catered for by the Cape

conference and the remaining four men were on a self financed mission. Apart from these

seven men, Andross in passing, mentions three natives who accompanied this group a

contributing factor which has to this far in our history remained neglected.9

The journey was tedious and long about 2254 km from Cape Town to Bulawayo.

After 57 days of travel they arrived on July four, and without wasting time sought an

interview with Dr Jameson, through whom they were granted 12,000 acres of land lying

about 56 km west of Bulawayo. Up to today Solusi struggles with obtaining permanent

solutions to its annual water problem, and many trace this to these first men. It is interesting

to note though, that from this dry region a fountain would spring throughout the whole of

Southern Africa and regions beyond. From this point men and women would drink from the

springs of living water, and of course God would providentially furnish the physical needs as

well. God in His wisdom was also making preparation for the impending conflict in the

Matebele uprising, and thus providentially He placed Solusi among a peace loving people. In

the 1893 war, the pioneers (the first white settlers) would have been totally destroyed argues

Donga, but for the Makalanga chiefs along the main South African route who refused to join

the war.10

To Receive the Gift or not to receive it?

Having received freely the land needed to set up a mission station, a question was

raised on receiving gifts from political leaders or imperialists. The issue was whether or not

this action constituted Church and State separation. Elder Robinson was asked to Thank

Rhodes but offer payment. A 1895 General Conference session action read, “We ought not as

a denomination either to seek or to accept from any civil government, chief, ruler or royal
9
Matilda E. Andross, Story of The Advent Message, (Washington DC; Review and Herald Publishing
Association, 1926), p. 253.
10
John Donga, A History of the Seventh-day Adventist Church in Western Zimbabwe, p. 3.
chartered company, supreme, local or otherwise any gift, or donation, concession grant either

of land, money, credit, special privilege or other thing of value to which we are not in

common with all others justly entitled as men without any reference to our religious

profession or religious work.”11

Before considering what the solution of whether or not to accept a gift from civil

leaders, several similar gestures are worth considering, where money was granted and large

pieces of land were also given to other denominational missions. Zvobgo observes that Cecil

John Rhodes on behalf of the BSA Co gave the Anglicans £600 towards the expenses of

Anglican Missions in Mashonaland. He continues that the Wesleyan Methodist Church

through Owen Watkins requested Rhodes for financial support for Methodist Missions in

Mashonaland and Rhodes was prepared on behalf of BSA Co to contribute a sum of £100

annually for 5years. Rhodes later honoured a promise of land giving five stands in the

Salisbury township, four stands in Umtali and three farms 3,000 acres each and further

pledged more land for missions should they require it. 12 It seems Rhodes was of the idea that

rather than raise a formidable army for purposes of war, a more peaceful way to dealing with

possible revolts and uprisings was to allow Christian missions to do that work for him. He

was even willing to give money, in a way it was to him more viable investment. So the

question would be what special privilege would the Adventist’s be enjoying that others were

not able to access? Unless our Church leaders were not aware of this fact, their concerns were

to a less extent valid. To a less extent I say as one observes that eventually as they advocated

to paying than receiving a free gift, the question was raised as to who the payment would

made. Others thought it best to pay the colonial administrators and others saw injustice in that

11
Ellen G. White, Testimonies to Ministers and Gospel Workers, (White estate Soft ware), p. 527 - 528
12
Chengetai. J. M Zvobgo, A History of Christian Missions in Zimbabwe 1895 – 1939,(Gweru; Mambo Press,
1996), p. 3-4
and suggested that payment be made to the land owners who were the natives. This leads us

to what inspiration had to say in the final analysis.

On January 30 1895 Ellen White wrote a communication from Australia in which she

indicated, “with respect to the propriety of receiving gifts from gentiles or the heathen, what

they would give, we should be privileged to receive.” 13 So God confirmed through His

messenger that Solusi was a gift from Him who owns everything, and that His modes of

operation are not restricted to moving upon the godly but even the common civil leaders. This

is seen in the experiences of Ezra and Nehemiah, Queen Esther and Mordecai as they

appealed to the highest authorities of their times.

American Pioneers

The pioneers of 1894 had a crucial role to fulfil before the American pioneers finally

arrived. Apart from deciding on the mission stations location, with Wessels and Druillard

having returned to South Africa Fred Sparrow moved onto the mission property which had

200 heard of cattle. Structures were erected and the preparation of the land was well

underway. First steps towards organizing the first church and school began that same year of

1894. Fred sparrow’s knowledge of Zulu would qualify him as first teacher; Burton was

appointed chorister and Landsman the treasurer. If a school was present in the year 1894 and

it was, it suggests that there were students. One such character research points out as Peter

Fayi Mpofu, though he never rose to prominence like Jim Mayinza, his connection to Solusi

dates as far back as the time of arrival of the 1894 pioneers.

In the following year, Pastor George Byron Tripp and his wife, William Harrison

Anderson also with his wife, were later joined in Cape Town by Dr. A. S Carmichael all from

America as appointed by the General Conference. For this second group the journey was a

13
Ellen G. White, Testimonies to Ministers and Gospel Workers, (White estate Soft ware), p. 527 - 528
little less toilsome. The railway by now reached Mafeking from Cape Town leaving a

distance of 966km unlike the first groups 1127km from Vryburg. Fred Sparrow met them

with a ready ox team and its driver Alvin Tshabangu at least seventeen years or at most

twenty three years at the time. Tshabangu was leaving home never to return, and his

contribution is significant. Above mere driving of the ox wagon, he becomes the first black

pioneer missionary among the crew of the American pioneers. Judging by his latter end

conversion could have taken place early in this very man but baptism probably coming much

later. Virgil speaks on his deep spirituality in the sunset of his life. He was not thinking about

himself; already facing a second war his greatest concern was whether the mission would be

able to continue its work or not.

On 25 July 1895, Sparrow alerted his crew that they now stood on Solusi ground,

then Matebele Mission. In spite of the disappointments expressed by the pioneers in

connection with the productivity of the soil, of which Tripp is famed as having said, “it is the

most desolate looking place”, and Mead would later exclaim that he would not “give even a

dollar for it.”14 These men set to work clearing land, trading with the local people and

building their homes ahead of the rainy season. Tripp in a communication with the foreign

mission board advised that they should not send Lazy workers but rather young men.15

In these two years we trace the establishment of Solusi Mission and what it would

stand for until this day. There was much sacrifice from the onset, from three distinct groups.

The South African Cape Conference heeded the call to reach all classes and supplied the first

pioneer band to travel many kilometres to secure land for the mission. Most remained and

never returned to their homes. The second group are the Africans who willingly connected

themselves with the pioneers from 1894 and onward. These among others include, Alvin

14
Robinson Virgil, Desert Track and Jungle Trail: The Story of W. H. Anderson, Missionary to Africa, (California;
Pacific Press Publishing Association, 1968) p. 24-25.
15
Tripp B. George, Review and Herald October 15 1895.
Tshabangu (passionately referred to as pioneer of pioneers), John Ntaba Luthuli the first

teacher, and Peter Fayi Mpofu. Still another element of the African group was that whose

home land became the mission station. The third and final group is that of Tripp and his team

members. Tripp left presidency in one of the well established American fields and left his

family never to see them again. Anderson sacrificed attending graduation after working and

learning for six (6) years. He would several times almost lose his life to black water fever,

and in later years lost his wife Nora. Aged Carmichael left a viable medical practice in

America to lay down his own life first among the pioneers. As these came forth they knew

they were not permitted to engage in sideline work, yet in all they pledged themselves

available to serve, and how much more this spirit is needed at this time. In the final analysis

Ellen White’s words are true when she says, “In reviewing our past history, having travelled

over every step of advance to our present standing, I can say, Praise God! As i see what God

has wrought, i am filled with astonishment, and with confidence in Christ as leader. We have

nothing to fear for the future, except as we shall forget the way the Lord has led us and His

teaching in our past history.”16

16
Ellen G. White, Christian Experience and Teachings of Ellen White (CET), (California; white estate
publications
Bibliography
Adams, R. (1993, February 25). Solusi College. Adventist Review , pp. 14 - 15.

Andross, M. E. (1926). Story of The Advent Message. Washington DC: Review and Herald Publishing
Association.

Donga, J. (1987). A History of the Seventh-day Adventist Church in Western Zimbabwe. Bulawayo:
Solusi University.

Howell, E. E. (1935). The Great Advent Movement. Washington DC: Review and Herald Publishing
Association.

Maphosa, N. (1994, January - June). Solusi History. Centenary Issue , p. 4.

Robinson, V. (1968). Desert Track and Jungle trail: The Story of W. H. Anderson, Missionary to Africa.
California: Pacific Press Publishing Association.

Robinson, V. (1979). The Solusi Story: Times of Peace,times of Peril. Washington: Review and Herald
Publishing Association.

Tripp, G. B. (1895, October 15). Review and Herald .

White, E. G. (1922). Organization and Development:. what hath God Wrought: indivivual
responsibility and Christian Unity .

White, E. G. (1923). Testimonies to Ministers and Gospel Workers. Washington DC: Whteestate
Publications.

Zvobgo, C. J. (1996). A History of Christian Missions in Zimbabwe: 1895 - 1939. Gweru: Mambo Press.