Ruzo, Reinhard 1905 - 1.12.1974 (died in Winhoek) Detail of photo published in BRM 1949 Heft 1, description found in RMG 2.651a p. 171 H.-K. Diehl, Hendrik /Goagoseb, Gottlob Mugunda, Andreas Kukuri, Bernhard Kahiiko, Josua Tjiurutue, Josef Gariseb, Sendingdirekteur Berner, Kornelius Isaak. Tweede ry: Reinhard Ruzo, Daniel Mutumbula, Daniel Goliath, Henrik Isaak, Jakobus Beukes, Daniel Strydom, Theofilus /Uirab. Derde ry: Eliakim //Hoebeb, Friedrich /Awaseb, Apollos Xamseb, Josef Hanse, Winfried +Nouseb." Quelle: Baumann 1967:184 In 1927 Rudolf [Kondiua] is mentioned by Meier as one of his Evangelists in the Windhoek Herero-Congregation, together with Gottlieb [Murangi] and Reinhard [Ruzo], of whom Meier thought, that he could have been a successor of Gottlieb Murangi, but Meier realized that this could in deed not be.1 Brief von Loeber an Pönnighaus. Otjiwarongo, 17.02.1938. "Heute wurde mir ein Reinhard Ruuzo, Herero vorgestellt, der gern zu Dir in die Evangelistenschule in Karibib eintreten möchte. Ich kenne ihn gut, er ist ein treuer Mann, ebenso sagten meine Evangelisten nur Gutes von ihm. Nun stellte es sich aber heraus, dass er mit einer Frau 2 Kinder hat. Dieselbe Frau will er nun jetzt endlich heiraten, nachdem ihm die Verwandten seiner "Frau" [sic] schon jahrelang Schwierigkeiten gemachte [sic] haben. Ich weiss nun nicht, ob ich Dir einen solchen Mann überhaupt empfehlen darf. Leider ist es ja so, dass bei allem guten Willen zur Heirat die Verwandten durch ihr hartnäckiges Gebaren ein Zusammenkommen einfach unmöglich machen. In diesem Falle haben wir davon ein eklatantes Beispiel. Vielleicht kannst Du diesen Mann gebrauchen. Ich habe ihm versprochen Dir den klaren Sachverhalt mitzuteilen und ihn Deine Meinung darüber wissen lassen, sobald ich von Dir Antwort habe. Sei bitte so freundlich und gebe mir über diesen Fall Auskunft."2 Brief von Loeber an Pönnighaus. Otjiwarongo, 14.03.1938. "Reinhard Ruuzo soll, wie mir einer meiner Evangelisten mitteilte, wieder mit seiner Mutter ins Waterbergreservat gegangen sein. Scheinbar stimmt die Sache mit seiner Heirat noch nicht ganz. Ich erwarte ihn schon Freitag den 5. März und heute ist der 14. Es ist möglich, dass er jeden Tag erscheint. Ich konnte ihn darum noch nicht aufbieten, wie ich Dir letztens schrieb. Sollte er in diesen Tagen kommen, dann ist es am besten, wenn Du ihn dann in Karibib traust. Ich bin ja nun wirklich nicht mehr sehr optimistisch darin, dass er wiederkommt, scheinbar drücken die Verwandten nun doch ihren Kopf durch. Du bekommst jedoch positiven Bescheid darüber, wie die Sache mit dem Reinhard steht. Es würde mir leid tun, wenn er wegen der Heiraterei nicht aufgenommen wird. Ich halte ihn für einen ganz fähigen Menschen. Aber ich gebe mich der Hoffnung hin, dass die Geschichte doch noch gut ablaufen wird."3 Brief von Kühhirt an Pönnighaus. Windhoek, 27.11.1947. "Ich kann nicht sagen, Reinhard sei unfähig für den P. Kursus [sic]. Er ist ehrlich, hat von Farmreisen £ 10 bis £ 25 mitgebracht, alles richtig ins Büchlein eingetragen u. abgegeben. Er ist nüchtern, guter Familienvater, guter Prediger nach Disposition, hat das Vertrauen der Herero- und Ovamboältesten u. Gemeinde, hat alle Arbeiten eines Hauptevangelisten getan. Er hätte einige Farmreisen mehr machen sollen, aber weil ich der Deutschen Gem. zu dienen hatte, hatte ich ihn hier auch mehr nötig. Er hat öfter Kopf- u. Ohrenschmerzen. Das ist sein Pfahl im Fleisch. Ich habe auch einen und glaube, dass es heilsam ist. Wenn er selbst erklärt, er könne deshalb nicht weiter lernen, dann nötige ich ihn nicht dazu."4 [English: "I can not say, that Reinhard is incapable for the pastors course. He is honest, came back from his journeys over the farms with £ 10 to £ 25, all of which was correctly recorded in the small booklet and handed over. He is ...] "Herero" completed Paulinum after the first evangelist course in January 1941 with the result "satisfactory" and was send to Windhoek-Hererocongregation. RMG 2.561a p. 200. 1.EC 1948 RMG 2.642p.69, Nahm als Teilnehmer an dem Ersten Pastoren-Kurs Jan. 1948 - Jul. 1949 in Karibib teil.5 On 06.08.1947 the following co-workers were part of the congregation WINDHOEK (HERERO) Name "Stamm" Rang Alter Born Dienstalter Started Platz Reinhard Ruzo H HE 42 1905 6,5 1940 Windhoek und Farmbezirk Remark at the side of the document: "married". Quelle: AELCRN I 3.5 Evangelisten konferenzen Listen von Evangelisten 1947-68 Ordiniert wurde er am 21.08.1949 in Okahandja zusammen mit Andreas Kukuri Am 25.11.1950 fand das historische Treffen zwischen RMG (Präses Diehl und Loeber). Von Herero-Seite der RMG nahestehenden Männer: Pastor Andreas Kukuri, Gottlob Mungunda und Reinhard Ruzo. Andere: Gustav Kamatoto (Omaruru), Gideon Tjiramba (Aminuis), Gottfried Hungira (Omatjete), Daniel Kamuvake (Okahandja). Das Treffen fand in einem Klassenzimmer der Herero-Schule in Windhoek statt; auf der Tafel standen die berühmten Worte :EHI RETU! (Unser Land). Das Treffen war von 1/2 10 bis 1 Uhr. Die immer wieder kehrende Frage stand im Mittelpunkt: "Welches sind genau die Einnahmen und Ausgaben der Gelder, die von den Herero seit Beginn der Mission im Lande, also in etwa 100 Jahren, an die "Genootskap" gegeben sind?" Farmen wie Otjimbingwe und Omburo waren "Herero-Land" wer hat der "Genootskap" das Recht gegeben, dieses Land zu verkaufen? Auf vielleicht 20 Plätzen standen vor dem Aufstand Kirchen, Diese Kirchen sind alle mit Herero-Geld gebaut, sie kann die Genootskap zulassen, dass die Kirchen - z.B. Otjosazu - heute Farmhaus ist, oder in Voigtsgrund eine Fellkammer. "Die RMG tötet unser Volk, rettet es aber nicht." Warum wurden die Mütter von "halb-weißen" Kindern unter Kirchenzucht gestellt, die deutschen Väter aber nicht? Herero wollen Erniedrigung des Jahres-Beitrags auf 4/- und 2/-. Diehl fasst seine Einschätzung wie folgt zusammen: "Für die Herero kann sich die Kirche als Volkskirche [Unterstreichung im Originaltext] nicht ordnen al eine Einrichtung neben dem Volk, d.h. ohne den Willen und die Zustimmung des Rates." Bereits bei der AMEK Abspaltung seien die Nama an die Herero herangetreten um ihnen zu folgen, aber die Herero wollten nicht "diese Amerikaner" folgen, sondern "Rheinische Mission" bleiben. Diehl übernimmt die Forderung der Herero, in Zukunft den Gemeinden stärkeren Einblick in die Gelder zu haben. . (AELCR n.N. "Correspondence H. K. Diehl 1947-51). Ruzo wird in der Windhoek-Herero Gemeinde als Pfarrer angestellt. (AVEM RMG 2.668 Synoden der Rhein. Missionskirche in SWA: Protokolle. 1938-1956, Bl.17.) Reinhard Ruzo gibt nach der Trennung von der RMG die Agenda und Gemeindebücher zurück an Präses Diehl.6 Während der NORD-SYNODE in Karibib vom 03.bis 05.07.1956 spricht ein Gemeindeältester aus Grootfontein, Gabriel Katirouungundi, für Ruzo, als es in der Sitzung um die Frage geht, ob die Taufen der Oruuano in der RMG anerkannt werden sollen oder nicht. Er sagt: "Was Reinhard Ruzo in die Paulinum of nie? Is hy geordineer? Hy het wel afgebreek, maar die reg om te doop is tog nie van hom weggeneem nie?" Laut Protokoll der Sitzung.7 Otto Milk zu der gleichen Frage: "Deur die afbreek von R. Ruzo is die naam van die Paulinum besmet. Hy is die eerste wat in die Paulinum opgevoed is en nou teen diegene werk wat hom opgevoed het. As iemand van die Paulinumslede die orde verbreek word hy ontslaan. R. Ruzo het die Orde verbreek. waarop hy geordineer was. Hy is dus buite die Kerk en het alle regte verloor wat aan hom met die voorwaarde verleën is, dat hy getrou aan die orde sal bly. Die wat op die fondament Jesus Christus staan werk in liefde to opbouing. R. Ruzo het nie tot liefde gewerk nie maar tot skeuring en skade van die gemeente. So moet ons vra: Staan hy nog op die fondament van Jesus? Ons is nie seker daarvan nie en dus kann ons ook sy kerklike handelinge nie erken nie, voordat ons weet wat hulle belydenis, Agende en kerkbelyd is. - Daar was ook leeraars wat uit die Paulinum gekom het en getrou gebly het. Daarvoor is ons dankbaar. Ek stem saam met hul mening oor die doop en aanneming."8 Married: Married on 30.04.1938 in Karibib to: Juliane Tjiuroa born 1908 baptized 05.08.1934, Outjo AELCRNVIII2.17.7CircularLetterbyFPönnighaus1947-1951 466_6688.jpg, First daughter: Gertrud born 22.2.1925 confirmed (sic!) 12.12.1948 in Windhoek. 9 Children: Education: Other family members connected to RMS: Mission Stations: History with the RMS: Meeting of RMS missionaries with "Co-workers of Herero congregations" 31.03.1955 RMG 2.642 p. 037, Co-workers conference 1955 RMG 2.642 p. 027, Reinhard Ruzo still signed the following letter together with his fellow Herero pastors of the RMS. The following letter (dated Nov. 1954) was written by the Herero pastors and send to the congregations: "We, who have seperated earlier, being unable to work together, should we now belong to three different believes? One part returns to heathendom, the other part joins other church congregations like the anabaptists or A.M.E., another part stay with the believe they inherited from their parents. If our nation follows this path of schism, how will we ever begin with our own church? The church is not something to play with, but is only the work of God. This is why we ask you: Please wait! We also vouch for it, that the work of the church will be laid in the hands of the non-white pastors. We also ask you: listen to our words, if you wish to give the right name to your church. Let us remain in the right believe together with our white pastors so that we will be able to reach more. Conflicts and quarrels are matters of this world. If we want to start with the right church, then the church - which was created through robbery - can not be blessed. Andreas Kukuri Josua Tjiurutue Reinhard Ruzo"10 "[...] Was ihn als einzigen der Mitarbeiter bestimmte, die Grundsatzentscheidung seiner Kollegen zu durchbrechen, ist schwierig auszumachen. Heute, da er aus der Oruuano ausgeschieden ist, gibt er verschiedene Gründe an. Er spricht (September 1973) von einem "Druck", der auf ihm ihn ausgeübt worden sei, auch davon, daß seine Frau es gewollt habe; weiterhin sagt er, er sei "verleitet" worden. Es ist wahrscheinlich, daß persönliche Motive eine nicht unbedeutende Rolle gespielt haben. Ruzo war bis dahin nicht bei allen Stammesgenossen als vollwertiger Herero anerkannt, weil seine Grußmutter eine Dama war. Nun sollte er nicht nur anerkannt, sondern zugleich Führer werden. Eine einmalige evangelistische Möglichkeit schien sich ihm zu bieten: Ein ganzes Volkd, z.T. über lange Zeit von der Kirche entfremdet, war bereit seine Verkündigung anzunehmen und sich seiner Führung anzuvertrauen. Es war eine Versuchung, in etwa zu vergleichen mit der, welcher manche Pastoren in Deutschland erlagen, die sich im guten Glauben der Bewegung der Deutschen Christen anschlossen. Schließlich mag auch die Furcht, von dem Volk verstoßen zu werden, eine Rolle gespielt haben."11 Sundermeier writes - in 1973 when Ruzo had left Oruuano again - about the decision of Ruzo to join Oruuano: "[...] It is difficult to see what determined his decision to break the fundamental commitment of his colleauges (and join Oruuano as the only one amongst them). Nowadays, after he had left Oruuano again, he names different reasons. He talks about "pressure" that he was put under and he mentions his wife who wanted him to join. He also says that he was "lead astray". It is most probable that personal reasons plaid a not insignificant role. Up to then not all tribsmen accepted Ruzo as a proper Herero, because his grandmother was a Dama. Now he would not only be accepted, but he would also become a leader. A unique evangelistic possibility seems to have been opened to him. A whole nation, who became enstranged from the church over a long period, was now prepared to adopt his preaching follow his under his leadership. It was a temptation that can be compared with the temptation that lured many of the pastors in Germany, when they joined the movement of the German Christians in good faith. Finally, the fearto be an outcast amongst the own nation, might have plaid a role (in the decision of Ruzo to join Oruuano)."12 (In August 1955 Hosea Kutako invited all five Herero pastors and the five Herero missionaries to a meeting in Windhoek and requested the RMS to release the Herero pastors for the service in the Oruano. In the same year (1955) RMS director Berner visited South West Africa and also had an audience, together with Hans-Karl Diehl with Hosea Kutako.13 After this meeting with the Herero chiefs on the 22. August 1955, the RMS missionaries met in Windhoek with the moderator. Here again the difference between the older RMS Herero missionaries and Scholz/Wienecke popped up again, and it seemed that Scholz tried to interpret the decision by the Herero pastors as "the excuse by people who looked for the easier way." According to Milk, Scholz and Wienecke later had the plan to request the RMS Herero pastors to re-consider their answer given on the 22.08.1955 in Windhoek to the Herero chiefs and agree on their demands. This plan was communicated to Barmen.14) The meeting of the 22.08.1955 is considered as the final "skeuring-gesprek" (talk about the rift "Abbruchssitzung"), at least concerning Reinhardt Ruzo's conclusive breach with the RMS. While he still signed the letter of (November 1954) with his fellow RMS pastors, he kept his options open during the Karibib discussions on 31.03.1955 of all Herero pastors, evangelists and Herero missionaries and did not sign the letter to the congregation which originated during this important meeting. In the final letter by the four Herero pastors of RMS (in the meantime Mungunda and Kahiiko had joined) to the congregation (dated?? directly after the meeting of 22.08.1955) Ruzo is now mentioned in association with Math. 24,11-13 "And many false prophets shall rise, and shall deceive many. ...". The letter: "To our beloved Christians of the Rhenish Mission congregations, the church of Dr. Martin Luther! First of all we greet you. The mercy and peace of God, our Father and our Lord Jesus Christ, be with you. Beloved ones, we want to inform you, that we met again in Windhoek to speak about the new church of the Herero. This church, which the leaders of the Herero had already envisaged for a long time, will now be established, when they resign from the Rhenish Mission church. When we first met, we considered it necessary only to speak with our nation and with the councillors. But the councillors of the nation said: 'No, we called the white missionaries, so that you all can hear, what we have to tell them. Präses Diehl called fife other missionaries, so that they were six altogether. Our nation and the councillors told the great pastors: We will separate from the Rhenish Mission. We will start with our own church. We no longer want to cooperate with the white missionaries. We want to keep the belief and love we received from the white missionaries, but within the organisation we want to separate. Relieve our non-white pastors for that work.' The Präses answered: 'Talk to them directly, they are here. Let them give the answer.' We gave the answer by refusing to follow them, because we know nature of our nation. It is not carrying the responsibility with regard to the great service of the Living God. We also asked them: 'Do you know what you are doing, if you desert this work of the mission and simply dump it in the wilderness?' We will not listen to you concerning matters regarding the new church. We remain, and will do so in the future, in the mission church of Dr. Martin Luther. This mission will never cease, nobody on earth will put an end to it. It will exist, now and forever. It was the Lord who gave as the great teacher Martin Luther. It was the apostle Paulus who said: 'If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.' (1. Cor. 3,17). This is in fact explained clearly. You, dear Christians, do not believe in the words of the masses of the nation who say: 'We want to keep the belief and the love which we received from the whites in the new church.' The truth is, as we have written to you earlier, that most of those who are now shouting are those who have strayed. They have no understanding of the believe. Think earnestly about the words of Jesus: 'Beware of false prophets.' (Math. 7,15). The two leaders of the new church, who have broken away from the Rhenish Mission are: Reinhard Ruzo and Siegfried Tjitemisa, both of them stay in Windhoek. And you, who confess in the name of Christ, God says: ' The Lord knoweth the thoughts of man, that they are vanity.' And another time Gods Word says: 'And many false prophets shall rise, and shall deceive many.' (Math. 24, 11-13). And for those who resist this new church, we tell them: Take the word that was written to the Ephesians: 'Above all, taking the shield of faith, whererwith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.' We are your non-white pastors. A. Kukuri G. Mungunda B. Kahiiko J. Tjiurutue."15 During the beginning of Oruuano Kandovazu quotes Ruzo as having compared himself with Moses and said: "Alhoewel Moses in die paleis van Farao was, het hey deur die geloof verlang om saam met sy volk te ly. Ek het die pales van die blnakes -Rynse Sending - verlaat, om saam met my volk te ly."16 Kandovazu also mentions that Ruzo had health problems because of his feet, and that he went to the prophet and healer Alfeus Kanambunga (Katjovikuapa) in Ekoto (Kaokoveld).17 Sundermeier writes about the development within Oruuano: "The enthusiasm of the beginning with its willingness to cooperate and the readiness to contribute money soon made room for the first conflicts. Oruuano had started as a religious movement and Ruzo took upon himself the task as a religious leader of the peoples. But the role of "Moses" implied more. Other political relevant actions were expected from the leadership. The young members of the committee vehemently requested this from Ruzo, who knew only the spiritual tasks, as the other responsibilities were unknown to him. His training had not opened other perspectives to him. He was not prepared and willing to bow under any other authority other than defined by his position as a pastor and the Bible. The shoving and demands of the young generation revolted him. Ruzo soon became the "old man" for the young members of the committee. For them his age documented his unfitness rather than his wisdom. [...] In Windhoek, people wanted to see development. The young people wanted the political interest of the nation to be represented in Oruuano. The quarrel was finally initiated by arguments over money. The committee wished to use church money to be used for Hereros who had fled the country and who encountered a lot of frustrating difficulties. By 1964 around 154 Southwesters had left the country to find better training facilities in the free countries. It seems that Ruzo resisted those plans. Now he had to experience the bitter truth which his colleagues from the mission church had predicted him. The opinion of the peoples would finally be the highest authority under which he had to bow. Ruzo became dependent of the committee. He no longer led it, he was no longer in charge of it. People mocked his rudimentary education. His remuneration was paid (£ 10 monthly plus his travelling costs) but he had to account for his incomes and expenses. Ruzo saw this as a feeling of mistrust. It was alleged in 1967 that he was not able to account for an amount of 500 Rand which was missing. This led to the final break. Ruzo lost the court case against him. He separated from the church. [...] A white friend of Ruzo - member of the Apostolic Faith Mission and an official within the administration - who knew about Ruzo's love for his position as a pastor, gave him the advice to start his own church. [...] Ruzo called his church okereka joruuano, "The Truth Protestant Unity Church". Oruuano completely repudiated him. The former "Moses" became a "Traitor of the peoples". Now people remembered that he was not a "Full bred Herero". Now Ruzo had to experience what members of the ELK had suffered in all the years: what it meant to be rejected by its own people. Siegfried Tjitemisa, his faithful companion, followed him on his path. Both had considered for a short moment to join the mission church again. But their shame prevented them from taken this step. When I visited Ruzo in September 1967 together with Pastor G. Tjombe, the court case had just ended. One could feel his deep disappointment, his bitterness and solicitation. He was a broken man. Only his love to preach the gospel kept him alive and his hope to preach again in his own church gave him new hope. [...] The name of his church brought Ruzo again in conflict with Oruuano, who sued him again. He was made to pay 100 Rand. He was forced by decision of the court to give his church another name. [...] He told me that he considered it to be a miracle of God, that he was able to lead his own church again. According to him, about half of the members of Oruuano followed him (what must have been a clear exaggeration). He explained this with the faithfulness of God, who never breaks his promises. Now Ruzo called his church "Okereki jorujano rua Christus", "The Church of the Oath of Christ". In my presence Ruzo praid: "I am thinking of Moses to whom you gave the two plates. He had to break them because of the malice of his nation. I have never thought that you would give me two new plates, so that I can lead the nation again, after the old church broken down. It is your oath and you do not desert us." In the mean time Ruzo became a "prophet". I saw salt- and vinegar water in his house. He wears a long, white beard. His beard and grey-white hair are not cut, by which he follows the habits of Nazareth. Strands of hair cover his head. Since early times the power of his prayers had been admired. It is said that his prayers lift him up, so that his feet are now longer touching the ground. People believe that his prayers have healing powers. He uses it - like all prophets - together with salt water and vinegar water, to make it visible to the weak through their believe. Dreams and visions confirm to him that the holy ghost is leading him and he is convinced that the prophecy of Joel 4 has found its fulfilment in him."18 1 RMG 2.533b:Halbjahresbericht Erstes Halbjahr 15.04.1927. 2 AELCRNVIII2.1PaulinumBriefe1935-38p165. 3 AELCRNVIII2.1PaulinumBriefe1935-38p131. 4 AELCRNVIII2.2PaulinumKorrespondenz1936-1948p.109. 5 RMG 2.651a:151. 6 AELCRN I 3.2 Noord-Sinode. Korrespondenz 1956-1967:381. 7 AELCRN I 3.2 Noord-Sinode. Korrespondenz 1956-1967:381. 8 AELCRN I 3.2 Noord-Sinode. Korrespondenz 1956-1967:382. 9 AELCRNVIII2.17.7:n.N. 10 Kandovazu 1968:19. HMM's translation from Afrikaans into English. 11 Sundermeier 1973:109. 12 Sundermeier 1973:109. 13 J. Baumann, "Drei Generationen missionarischen Wirkens der Familie Diehl." In Heimatkalender 2000, p. 60. 14 RMG 2.651b p. 181. 15 Kandovazu 1968:24. 16 Kandovazu 1968:26. 17 Kandovazu 1968:29. 18 Sundermeier 1973:128-132. --------------- ------------------------------------------------------------ --------------- ------------------------------------------------------------