FRIAR AMARAL BERNARDO AMARAL’S TRANSLATION OF THE BIBLE INTO GITONGA (MOZAMBIQUE 1984-2014)

FRIAR AMARAL BERNARDO AMARAL’S

TRANSLATION OF THE BIBLE INTO GITONGA

(MOZAMBIQUE 1984-2014)

Fernando Caldeira da Silva1

Abstract

Even if Mozambique has only Portuguese as the official language

there are many languages spoken in the country. That is the case of the

Gitonga spoken in the Inhambane region about “470 km” 2 north of

Maputo. The Bible Society of Mozambique has supported the bible

translation to serve the Tonga people in their own language Gitonga.

This task has been undertaken by Franciscan friar Amaral Bernardo

Amaral since 1984 and is still on its course.

This article will address the case of the historical episode by the son of

a Methodist pastor, converted to Catholicism who is translating the

bible into Gitonga with the support auspices of the Mozambican Bible

Society.

As part of the methodology used to collect the data to inform this

article I interviewed Friar Amaral Bernardo Amaral while in his work

with the team he leads to translate the bible. Further research was

conducted surveying a few online portals over the Internet as well as

some telephonic interviews to certify the various elements conducive

to the realization of the project.

INTRODUCTION

The historical issue of the bible translation into Gitonga has not yet been reported; therefore,

it is my duty to present historical data and thoughts on it. I met Friar Amaral Bernardo Amaral

for the first time on March 7th

, 2014, while in the ceremonial of my welcoming message to the

students in my capacity as the Rector of the Universidade Mussa Bin Bique in Inhambane,

Mozambique. Further contacts have been made that led to an interview covering his efforts to

translate the bible into the Gitonga language. So, we will address the following topics:

Historical reflection on the Tonga people and their language; Friar Amaral Bernardo Amaral,

1 The author of this article is a DTh student working in a thesis entitled: “THE IMPACT OF THE 1974 REVOLUTION ON RELIGIOUS FREEDOM IN PORTUGAL

(1974-2006)” to be submitted at the Department of Christian Spirituality, Church History, and Missiology, Faculty of Theology, College of Human Sciences, University

of South Africa in 2014 under the promotorship of Prof MH Mogashoa. This article is further research, as a contribution in the field of Church History.

2 Briggs, Philip, Mozambique, (Gold Award Wanderlust Reader’s Travel Awards 2011. Top Guidebook Series. Bradt Travel Guides Ltd, IDC House, The Vale, Chalfont St

Peter, Bucks SL9 9RZ, England. 5th Edition. ), p. 155.

his vision, and, the efforts to translate the bible in Gitonga; and, the bible translation into

Gitonga with the support of the Bible Society.

1. HISTORICAL REFLECTION ON THE TONGA PEOPLE AND THEIR

LANGUAGE

This section highlights the historical framework of the Tonga people and their language. This

will provide the grounds to understand the need for the translation of the bible into their

Gitonga language.

1.1 Brief historical framework of the Tonga people

Vulgarly known as Bitonga,3 the people have their origin in the Province of Inhambane in

Mozambique; precisely from the region of the districts of Inhambane, Maxixe, Morrumbene,

and, Jangamo. Their estimate number is about two hundred thousand;4 or, more precisely, as

Dr. Orville Boyd Jenkins has stated in his article entitled The Tonga People of Mozambique,

their “population: 237,780 (PeopleGroups.org, 2001)”.5 According to a telephonic interview

6 conducted to inform this article Friar Amaral Bernardo Amaral has explained the singular to

be “Tonga”, referring to the tribe of the “Tongas”,7 while the plural is “Vatonga”.

8 An article

published in the Wikipedia entitled BiTonga, informs the Tonga people speak Gitonga, a

language from the Bantu family.9

3 Note: As centuries ago the Portuguese interacted with the Tonga people and heard them say they spoke Gitonga, they understood it as Bitonga, concluding the people

should be called Bitonga. Therefore, this is the name by which the Tonga are vulgarly known by the Portuguese speaking people in Mozambique.

4 BiTonga, (Article in: Wikipédia – A Enciclopédia livre. A Wikimedia Project. Wikimedia Foundation, Inc. 149 New Montgomery Street, Floor 6, San Francisco, CA

94105. USA. Phone: +1 415 839 6885. Sv customs. http://pt.wikipedia.org/wiki/BiTonga. Accessed on May 30th, 2014), p. [1].

5 Jenkins, Dr. Orville Boyd, The Tonga People of Mozambique, (Article in: Profiles Menu – Orville Jenkins Home. http://orvillejenkins.com/profiles/tongamoz.html.

Accessed on June 2nd, 2014).

6 Da Silva, F. C., Interview with Friar Amaral Bernardo Amaral, (Interview conducted to inform this article on May 31st, 2014 from my cell phone +27 84 2961437 in

Benoni, South Africa to his cell phone +258 82 138 3970 in Inhambane, Mozambique, at 9:47 am).

7 Tongas, (Meaning in: Dicionário da Língua Portuguesa – com Acordo Ortográfico. Infopédia, Enciclopédia e Dicionários Porto Editora. Porto Editora, Lda. Rua da

Restauração, nº 365, 4099-023 Porto. Portugal. Phone: +351 707 50 77 05. Sv optics. http://www.infopedia.pt/lingua-portuguesa/Tonga. Accessed on May 31st, 2014).

8 Amaral, Amaral Bernardo, Matriz estruturante da cultura tradicional africana, (Article in: Cadernos de Espiritualidade Franciscana – 31. Editorial Franciscana, Braga,

[Portugal]. 2007. http://www.editorialfranciscana.org/files/_ef31_4ac62c9a09cc2.pdf. Accessed on May 30th, 2014), p. 61.

9 BiTonga, (Article in: Wikipédia – A Enciclopédia livre. A Wikimedia Project. Wikimedia Foundation, Inc. 149 New Montgomery Street, Floor 6, San Francisco, CA

94105. USA. Phone: +1 415 839 6885. Sv customs. http://pt.wikipedia.org/wiki/BiTonga. Accessed on May 30th, 2014), p. [1].

http://pt.wikipedia.org/wiki/BiTonga

http://orvillejenkins.com/profiles/tongamoz.html

http://www.infopedia.pt/lingua-portuguesa/Tonga

http://www.editorialfranciscana.org/files/_ef31_4ac62c9a09cc2.pdf


1.2 Vasco da Gama called it the “land of the good people”

Vasco da Gama “anchored his four ships off the Inhambane Bay while on his way to India” 10

for the first time on January 10th

, 1498; but the first mass held in the lands of Mozambique

was only on March 11th

of the same year in the Ilha de São Vicente, close to the Ilha de

Moçambique. Gama’s crew was sick due to lack of fresh water, vegetables and fruit. Instead

of running away, scared, the Tonga populations welcomed the strange white sailers from the

massive boats to their huts and cared for them. Vasco da Gama was so impressed that he

called the area ‘the land of the good people’, label, which is still used today.11

Corroboratively, an article entitled Inhambane (cidade) – História, has stated:12

Inhambane was established by swahili merchants, visited by the Portuguese for the first time in

January 1498, when the fleet of Vasco da Gama landed there to refuel was welcomed by the

population, to whom he called "Land of the Good People". The Portuguese built a fortified trading

post in 1546, but the region was only definitively occupied by Portugal in 1731.13

The land is beautiful with its thousands of palm trees and clean white sand beaches. Fruit

abounds in the region. And, the vegetables cultivated without pesticides or fertilizers serve to

cook delicious plates of food. Maia Pereira worked for the Banco Nacional Ultramarino

10 John, Louis, Inhambane and Surroundings Home Page, (Article in: Mozambique Happenings. P.O. Box 8073, Nelspruit 1206, Mpumalanga. [South Africa]. Phone:

013 745 7169. http://www.mozambiquehappenings.co.za/inhambanehomepage.htm. Accessed on May 31st, 2014).

11 Adrobat, [Taborda], Da Ponta do Ouro ao Rovuma, (Article in: Blogger, April 7th, 2011. http://novomoc.blogspot.com/2011/05/inhambane-terra-da-boa-gente.html.

Accessed on May 31st, 2014).

12 Original text in Portuguese: “Inhambane foi fundada por mercadores suaíles, tendo sido visitada pelos portugueses pela primeira vez em Janeiro de 1498, quando a

armada de Vasco da Gama aí aportou para se abastecer e, pelo bom acolhimento da população, chamou-lhe “Terra da Boa Gente”. Os portugueses construíram

uma feitoria fortificada em 1546, mas apenas foi definitivamente ocupada por Portugal em 1731”.

13 Inhambane (cidade) – História, (Article in: Wikipédia – A Enciclopédia livre. A Wikimedia Project. Wikimedia Foundation, Inc. 149 New Montgomery Street, Floor 6,

San Francisco, CA 94105. USA. Phone: +1 415 839 6885. Sv customs. http://pt.wikipedia.org/wiki/Inhambane_(cidade). Accessed on May 31st, 2014).

http://www.mozambiquehappenings.co.za/inhambanehomepage.htm

http://novomoc.blogspot.com/2011/05/inhambane-terra-da-boa-gente.html

http://pt.wikipedia.org/wiki/Sua%C3%ADle

http://pt.wikipedia.org/wiki/Portugal

http://pt.wikipedia.org/wiki/1498

http://pt.wikipedia.org/wiki/Vasco_da_Gama

http://pt.wikipedia.org/wiki/Cronologia_da_primeira_expedi%C3%A7%C3%A3o_portuguesa_para_a_%C3%8Dndia#Viagem_de_ida

http://pt.wikipedia.org/wiki/Feitorias_portuguesas



http://pt.wikipedia.org/wiki/Inhambane_(cidade)

during the colonial times, having arrived in 1956. Pereira described the region in the

following terms:14

[Inhambane] is famous by its unparalleled mackerel and their tasty tangerines. Aside this gastronomic

aspect of Inhambane, we must give particular attention to the grandeur and beauty of its bay. It is

forever etched in the memory the vision of the "dhows", with their large triangular sails drifting by

the immensity of those blue and green emerald that when the sun descended changes on the horizon in

dazzling hues.15

Even if we do not know what the historical relationship with the other Tonga of Zimbabwe

and Zambia might be, or even further away the Kingdom of Tonga in Oceania, the Tonga of

Inhambane are industrious. According to Jenkins, they are well known by their “great variety

of design in the creative, attractive strip patterns of colors, called gipatsi (sipatsi plural). So

far, artisan scholars have discovered 494 unique sipatsi patterns!”16

With natural beauty,

favourable weather and wonderful good people, it could only be ‘the land of the good people’.

1.3 The development of the Tonga and their need for written materials

Inhambane became an important base for the Portuguese, and, Christianity was introduced.

The preaching of the Gospel was done mainly in Portuguese, and, the development of the

Gitonga language was left almost without literary materials. However, the Tonga culture can

only be understood within what Amaral Bernardo Amaral labels as 17

“traditional African

culture”,18

according to his article entitled Matriz Estruturante da Cultura Tradicional

Africana. Amaral has argued that western Christianity needs to listen to the African heart bit

with respect, if it wants to truly evangelize Africa. The traditional African culture is open to

the penetration of the Gospel, more than any other civilization. Neverthless, as Amaral as

pointed out,19

The Gospel of Christ and the Christian message have a deep echo and favorable ground in the heart of

African Traditional Culture and its core values. But, the evangelization of Africans continue to be

cosmetic and superficial, if we do not take seriously the dynamics of enculteration, the incarnation of

the Word of God (Gospel) must take place within the existing authentic values in African culture.20

Amaral has also argued that the Gospel has to penetrate in the depths and roots of the African

culture to illuminate it, challenge it, and purify it;21

“... elevating and dignifying what's

14 Original text in Portuguese: “Adviera-lhe até fama pelos seus inigualáveis carapaus e pelas suas grandes e saborosas tangerinas. Àparte esse aspecto gastronómico de

Inhambane, há que dar particular relevância à grandiosidade e à beleza da sua baía. Ficou para sempre gravado na memória a visão dos “dhow”, com as suas grandes

velas triangulares vogando pela imensidão daqueles azuis e verdes esmeralda que, quando o Sol baixava no horizonte cambiavam em matizes deslumbrantes”.

15 Pereira, Maia, Inhambane – Terra da Boa Gente?, (Article in: Banco Nacional Ultramarino. http://banconacionalultramarino.blogspot.com/2013/08/inhambane-terra-de-

boa-gente.html. Accessed on June 2nd, 2014).



17 Original text in Portuguese: “Cultura Tradicional Africana”.

18 Amaral, Amaral Bernardo, Matriz Estruturante da Cultura Tradicional Africana, (Article in: Cadernos de Espiritualidade Franciscana – 31. Editorial Franciscana, Apt.

1217. 4711-856 Braga, [Portugal], 2007), p. 35.

19 Original text in Portuguese: “O Evangelho de Cristo e a mensagem cristã encontram um eco profundo e terreno favorável no coração da Cultura Tradicional Africana e

nos seus valores essenciais. Mas a evangelização dos africanos continuará a ser cosmética e superficial, se não se levar a sério os dinamismos da inculturação, na qual

se opera a encarnação do Verbo de Deus (Evangelho) nos valores autênticos existentes na cultura africana”.


1217. 4711-856 Braga, [Portugal], 2007), p. 35.

21 Original text in Portuguese: “… elevando e dignificando o que há de positivo nas tradições religiosas e culturais desses povos. Somente quanto of africanos forem capazes

de assimilar o essencial da mensagem cristã e de a exprimirem fielmente segundo a sua língua, a sua índole, a sua maneira de pensar e de viver, poderão sentir o

cristianismo como ‘coisa própria sua’, como parte de sua própria natureza”.

http://banconacionalultramarino.blogspot.com/2013/08/inhambane-terra-de-boa-gente.html



positive in religious and cultural traditions of these people. Only as Africans are able to

assimilate the essentials of the Christian message and to express it faithfully in their own

tongue, their own character, their own way of thinking and living, will they may be able to

feel Christianity as 'their own thing', as part of his own nature.”22

With Portuguese being the official language of the country the development of the Gitonga

language has not had the possibility to prosper. Only in recent decades has the language

received some development with the publication of a dictionary and a grammar. It should not

be surprising, then, that only “0.72%” 23

of the Tonga in Inhambane are Christian. That is,

according to Jenkins, in 2006 there were only 1680 Christian individuals in a universe of

235,000 people.

Evangelistic efforts have been taken by some missionaries such as Gustavo and Beatriz

Fuentes who left the United States to evangelise this African tribe, the Tonga. They have

worked some years in Inhambane with Young Life Mozambique, but now they are stationed

in Beira.24

Jenkins has also informed “The Jesus Film [25

] is available in Gitonga, the

language of the Mozambique Tonga.”26

Some portions of the New Testament were translated


1217. 4711-856 Braga, [Portugal], 2007), p. 35.



24 Fuentes, Gustavo, Young Life Mozambique, (Article in: Young Life Africa. Young Life Africa Division | 420 N Cascade Ave, Colorado Springs, CO 80903-3325 | Phone:

(719) 867-3587

©2004-2014 Young Life. http://africa.younglife.org/Pages/mozambique.aspx. Accessed on June 2nd, 2014).

25 Note: “See information online at http://media.inspirationalfilms.com/?id=toh00”.




http://africa.younglife.org/Pages/mozambique.aspx

http://media.inspirationalfilms.com/?id=toh00


in 1890.27

But, in recent decades a Catholic priest, native of the Tonga tribe, has decided to

translate the whole bible into his “guiTonga” as the Tonga spell their Gitonga language.

2. FRIAR AMARAL BERNARDO AMARAL, HIS VISION, AND EFFORTS TO

TRANSLATE THE BIBLE INTO GITONGA

2.1 Historical framework of the ministry of Friar Amaral Bernardo Amaral

Friar Amaral Bernardo Amaral has played an important role in the translation of the Bible into

his Gitonga language. On July 4th

, 1952 Frei Amaral Bernardo Amaral was born in Nhabanba,

nearby the city of Maxixe in the Province of Inhambane. His father was Bernardo Amaral and

his mother Josefa António Remane, a pious family. His mother had been a Muslim who

converted to Christianity to get married to Mr. Bernardo Amaral, a Methodist pastor. As Friar

Amaral Bernardo Amaral has stated in a telephonic interview to inform this article:28

“When I

was born, my father was already a Methodist minister”.29

And, as Amaral has further

informed,30

Surely the faith and conduct of my father marked the first years of my life. Up to 10 years of age I

attended the Methodist church my father pastured. In my house nobody smoked and drank alcohol.

Even today I do not smoke or drink. My father was a singer and I learned many things through his

music and his sermons.31

At the age of 10 Amaral Bernardo Amaral made an important decision, which guided his

entire life, to study in the Catholic Seminary, the “Seminário Franciscano de Amatongas in

Chimoio”.32

His mother opposed his desire to study there, but as he has put it,33

“When I

asked him, my father did not oppose”.34

The local Catholic mission was “São José de

Mongué” 35

the first Catholic mission in the region where he was born. The Franciscan friars

showed pictures of students at the Seminary in Chimoio and he was 36

“fascinated”.37

Although Chimoio was far away, Amaral Bernardo Amaral ended up studying in the Catholic

Seminary.



28 Original text in Portuguese: “Quando nasci, o meu pai já era pastor metodista”.

29 Da Silva, F. C., Telephonic Interview With Friar Amaral Bernardo Amaral, (Interview conducted on June 3rd, 2014 from my cell phone number 00 27 84 296 1437 from

home in Benoni, South Africa, to his cell phone number 00 258 82 138 3970 in his office in Inhambane, Mozambique. This interview was done at 09:47 am).

30 Original text in Portuguese: “Seguramente a fé e a conduta do meu pai marcou os primeiros anos da minha vida. Até aos 10 anos de idade frequentei a Igreja Metodista

que o meu pai pastoreava. Na minha casa ninguém fumava e ninguém bebia álcool. Ainda hoje não fumo nem bebo. O meu pai era cantor e aprendi muitas coisas

através da sua música e das suas pregações”.





33 Original text in Portuguese: “Quando lhe pedi, o meu pai não se opôs”.





36 Original text in Portuguese: “fascinado”.




In 1977 Amaral Bernardo Amaral headed to Brazil having then decided he wanted to be a

Catholic priest. His father warned him of the fact he could not be married, but he replied as

being ready to serve God as a Catholic priest. In 1982 Amaral Bernardo Amaral achieved a

Bachelor of Theology at the Universidade Católica de São Salvador (UCSAL). He then went

to further his theological studies at the Pontificia Universitas Anthonianum in Rome from

which he got his Honors Degree in Philosophy and Theology (1982-1984).

Returning to his country in 1984 was ordained priest and served in the Xai-Xai Cathedral

where he remained until 1987. From 1987 until 1992 Amaral Bernardo Amaral served

ministering in the Cathedral of Inhambane. He then moved to Jangamo to be involved with

Christian education until 2002. Between 2002 and 2003 served as an educator in Lusaka,

Zambia, and then became the Councilor of the General Minister of the Franciscan Order in

Rome from 2003 until 2009. He was responsible for Africa and Middle East. Returned to

Mozambique to serve as a priest in the Parish of Polana in Maputo (2009-2013). As from

September 2013 until now he serves in support of the Priest of Jangamo.

2.2 The inspiration to become a bible translator into the Gitonga language

When Amaral Bernardo Amaral initiated his ministry being ordained as priest in Xai-Xai,

back in 1984, he served under another Franciscan Priest Frederico Samuel Hnanala. Hnanala

was also native of the same region as Amaral – Maxixe – and, so, he became interested in

producing literary works in his mother tongue, Gitonga. In 1974 Hnanala initiated the

translation of the New Testament, allied with a Presbyterian minister by the name of Cossa,

who has passed away. And, the coordinator of the project was Geremias Cossa, an Anglican

priest who also has passed away. These Christian ministers worked together in the project

from 1975 until 1983, using pen and paper. They translated two or three books of the New

Testament, however, as Amaral has informed,38

“At that time there were some areas in which

they did not agree”.39

Just some months after Amaral Bernardo Amaral having arrived in Xai-Xai on November

26th

, 1984, as Priest Frederico Samuel Nhanala travelled to Maputo he felt into an ambush in

Maluane (Manhiça), was wounded by gun shutting, and died. As Amaral Bernardo Amaral

has said,40

“I eventually replace him as pastor with one month of being ordained”.41

It was at

the burial of Priest Frederico Samuel Nhanala that Friar Amaral Bernardo Amaral made the

decision of his life; as he has stated,42

“At the time of his burial I recalled that he began this

work of translating the bible into Gitonga and publicly promised that I would continue his

work, leading the project”.43

3. THE BIBLE TRANSLATION INTO GITONGA WITH THE SUPPORT OF THE

BIBLE SOCIETY

The whole process of translating the bible is tedious. It requires much patience and

perseverance. But, Friar Amaral Bernardo Amaral demonstrated he was determined to serve

his Tonga people with the Word of God in their Gitonga language. However, there was the

need for help. So, some important aspects are to be discussed in this section of the article: The

Mozambican Bible Society and the Sociedades Bíblicas Lusófonas; the process of bible

translation into Gitonga; and, the support of the Mozambican Bible Society.

3.1 The Mozambican Bible Society and the Sociedades Bíblicas Lusófonas

38 Original text in Portuguese: “Nessa altura havia algumas áreas em que não concordavam”.

39 Da Silva, F. C., Interview With Friar Amaral Bernardo Amaral, (Interview conducted to inform this article in the Fraternidade Franciscana in Inhambane, Mozambique,

on April 9th, 2014, at 16:00 pm).

40 Original text in Portuguese: “Acabei por substituí-lo como pároco só com um mês de ordenação”.


on April 9th, 2014, at 16:00 pm).

42 Original text in Portuguese: “No acto do seu sepultamento recordei que ele tinha come;ado este trabalho de tradução da Bíblia para Gitonga e prometi publicamente que

iria continuar encabeçando o projecto”.


on April 9th, 2014, at 16:00 pm).

The Bible Society is operating in Mozambique since “1976”,44

according to Lázaro Eusébio

Chivite, interviewed telephonically to inform this article. On the other hand, the online portal

of the Portuguese Sociedade Bíblica also informs that in “1998” 45

was constituted the Grupo

Lusófono das Sociedades Bíblicas Unidas. This organization has the goal to internationally

cooperate with the Portuguese speaking countries and regions. The Mozambican Bible

Society is a member of this organization. The online portal of the Portuguese Bible Society

further informs that the world fraternity of the Bible Societies,46

... has a fully interfaith nature cooperating globally with churches and church organizations and para-

church of various Christian denominations (Catholic, Protestant and Orthodox).47

The United Bible Societies are the global entity covering all 145 national Bible Societies

including Mozambique. The common budget of the United Bible Societies is used to finance

the translation of the bible into new language groups including Gitonga. As the online portal

of the Portuguese Bible Society informs,48

Their common budget (which does not include own funds of each of the national Bible Societies) is

around EUR 35 million, which are used for the development of new Bible translations and outreach

initiatives throughout the world. There are currently about 700 Bible translation projects around the

world, in which the Bible Societies are involved.49

3.2 The process of Bible translation into Gitonga

The workload as the Priest of Xai-Xai was heavy. Notwithstanding, Friar Amaral Bernardo

Amaral served his flock during the day and worked as a bible translator until late every night.

As he has informed,50

“I organized a working group and they helped with the text”.51

Meanwhile, in 1987 he was moved to the Cathedral of Inhambane, close to the Gitonga

people.

Arriving, he found out there was almost no literature published in Gitonga. So, Friar Amaral

Bernardo Amaral began to translate into Gitonga and print all biblical texts being read each

Sunday in Church. For instance, he translated the Lexionário Dominical, which uses one

passage of the Old Testament, one of the New Testament, and, one of the Gospels. As Friar

44 Da Silva, F. C., Interview With Mr. Lázaro Eusébio Chivite to Inform This Article, (Telephonic interview cunducted on June 3rd, 2014 from my cell phone 00 27 84 296

1437 in Benoni, South Africa, to the telephone number 00 258 2142 7291 of the Bible Society in Maputo, Mozambique. This happened at 09:26 am South African

time).

45 [?], Sociedades Bíblicas Lusófonas, (Article in: Sociedade Bíblica, Rua José Estêvão, 4-B, 1150-202 Lisboa, Portugal. Phone: +351 213 527 793. http://www.sociedade-

biblica.pt/canais_pagina.php?id_canais_new=2&id_canais_menu_new=1&id_canais_menu_sub_new=11&id_canais_menu_sub2_new=15. Accessed on June 3rd,

2014).

46 Original text in Portuguese: “… tem uma natureza totalmente interconfessional cooperando a nível mundial com Igrejas e organizações eclesiásticas e para-eclesiásticas

de diversas confissões cristãs (católica, protestante e ortodoxa)”.

47 [?], Sociedades Bíblicas Lusófonas, (Article in: Sociedade Bíblica, Rua José Estêvão, 4-B, 1150-202 Lisboa, Portugal. Phone: +351 213 527 793.

http://www.abibliaparatodos.pt/SociedadeBiblica.aspx. Accessed on June 3rd, 2014).

48 Original text in Portuguese: “O seu orçamento comum (o qual não inclui as verbas próprias de cada uma das Sociedades Bíblicas nacionais) é de cerca de 35 milhões de

euros anuais, os quais são usados para o desenvolvimento de novas traduções bíblicas e iniciativas de divulgação da Bíblia em todo o mundo. Existem neste momento

cerca de 700 projectos de tradução da Bíblia em todo o mundo, nos quais as Sociedades Bíblicas estão envolvidas”.

49 [?], Sociedades Bíblicas Lusófonas, (Article in: Sociedade Bíblica, Rua José Estêvão, 4-B, 1150-202 Lisboa, Portugal. Phone: +351 213 527 793.

http://www.abibliaparatodos.pt/SociedadeBiblica.aspx. Accessed on June 3rd, 2014).

50 Original text in Portuguese: “Organizei um grupo de trabalho e eles ajudavam com a acessoria do texto”.


on April 9th, 2014, at 16:00 pm).

http://www.sociedade-biblica.pt/canais_pagina.php?id_canais_new=2&id_canais_menu_new=1&id_canais_menu_sub_new=11&id_canais_menu_sub2_new=15


Amaral has stated,52

“I used a duplicator to copy; began on Monday and on Thursday had

everything translated, printed and distributed by all parishes”.53

The Lexionário Dominical is

a Catholic book organized for the reading of the entire bible in three years.54

Then, as Friar

Amaral has explained,55

“The major holidays such as Christmas, Easter and Pentecost are

used to explain the Gospel of St. John”.56

As Friar Amaral Bernando Amaral has further stated,57

“I made the Lectionary to be used on

Sunday from 1987 to 1992. I had three years of full Lectionary. And, this was work

contributing to bible translation”.58

The first bible book to be published was the Gospel of Mathew in 1993. Peter Renju – a

Tanzanian – worked in the United Bible Societies in Nairobi. As Friar Amaral has

explained,59

“When the Biblical text was translated I would send it to Nairobi to be

digitalized, and, then, it would be sent back to me already in this format”.60

52 Original text in Portuguese: “Usava um duplicador para copiar; começava na segunda-feira e na quinta-feira já tinha tudo traduzido, impresso e distribuído por todas as

paróquias”.


on April 9th, 2014, at 16:00 pm).


on April 9th, 2014, at 16:00 pm).

55 Original text in Portuguese: “Durante as festas grandes como o Natal, a Páscoa e o Pentecostes explica-se o Evangelho de São João”.


on April 9th, 2014, at 16:00 pm).

57 Original text in Portuguese: “Fiz o Lecionário Dominical desde 1987 até 1992. Tinha os três anos do Lecionário completo. E, isto já era trabalho de tradução da Bíblia”.


on April 9th, 2014, at 16:00 pm).

59 Original text in Portuguese: “Quando tinha o texto já traduzido enviava-o para Nairobi para ser digitalizado, e depois voltava para mim já nesse formato”.


on April 9th, 2014, at 16:00 pm).

In 1996 was published the entire New Testament in Gitonga; and, in the same year also the

Missal Popular Dominical. As a result, Friar Amaral has stated 61

The communities matured tremendously from the biblical texts in their mother tongue. Church

attendees fared spiritual dualism for greater vividness and Christian moral maturity. Here, we

emphasize that faith must be rooted in the Word of God.62

In 1992 Friar Amaral Bernardo Amaral began the translation of Psalms, and, in 1998 he

began to translate the Pentateuch,63

which was published in 2008. Then, as Friar Amaral has

mentioned,64

“From here I started to think more about the publication of the entire bible. In

2010 I had all the books of the bible translated. The computer greatly facilitated”.65

3.3 The support of the Mozambican Bible Society

The ministerial duties of Friar Amaral Bernardo Amaral required him to be transferred to

Zambia and then to Europe. Therefore, he feared the project would unexpectedly come to an

end without being completed. Therefore, as Friar Amaral has stated,66

In 2003 I was transferred to Zambia and then to Europe. And, as I feared that the project could be

terminated, I presented two colleagues – José Joaquim (coordinator) and Amilcar João – to the

Mozambican Bible Society, which financed them; this was because they worked full-time. Some

books of the Old Testament were translated by them with my supervision.67

Having returned to the country, but now to the Polana Parish in Maputo, the Bible Society

pressured for the publication of the work done. Friar Amaral was too busy to be able to

finnish the work. He had to apply for being allocated to another position so to complete his

beloved bible translation into Gitonga. As he has put it,68

I was the priest of the parish of Polana, so, I could do nothing. I had to ask my superiors that released

me from the parish to be able to deliver the texts on the deadline of May 2014. It is important that the

biblical text is as accurate as possible. Eighty percent will be delivered and the remaining twenty

percent will be delivered after.69

61 Original text in Portuguese: “As comunidades amadureceram extraordinariamente com os textos bíblicos na sua língua materna. Saiu-se do dualismo espiritual para uma

maior vivacidade e maturidade moral crsitã. Aqui estamos a enfatizar que que a fé deve radicar-se na Palavra de Deus”.


on April 9th, 2014, at 16:00 pm).


on April 9th, 2014, at 16:00 pm).

64 Original text in Portuguese: “A partir daqui comecei a pensar mais na publicação de toda a Bíblia. Em 2010 tinha todas os livros da Bíblia já traduzidos. O computador

facilitou imenso”.


on April 9th, 2014, at 16:00 pm).

66 Original text in Portugal: “Em 2003 fui transferido para a Zambia e depois para a Europa. E, como temi que o projecto fosse extinto, apresentei dois colegas – José

Joaquim (coordenador) e AmilcarJoão – à Sociedade Bíblica de Moçambique, que os financiou porque trabalharam a tempo inteiro. Alguns livros do Antigo

Testamento foram traduzidos por eles com a minha supervisão”.


on April 9th, 2014, at 16:00 pm).

68 Original text in Portuguese: “Eu era o pároco da paróquia de Polana, não podia fazer nada. Tive de pedir aos meus superiores que me desligaram da paróquia para poder

entregar os textos no prazo limite de Maio de 2014. É importante que o texto bíblico seja o maus acurado possível. Oitenta por cento será entregue e os restantes vinte

por cento serão entregues depois”.


on April 9th, 2014, at 16:00 pm).

The process of bible translation into Gitonga will require some more months to be finished. It

entails three levels of work, as Friar Amaral has explained:70

Revising the translation forces working at three levels: (1) Each group member has its particular job;

(2) It is used then the computer program provided by the Bible Society, Paratext 7. We then send the

text to each other for review; and, (3) We have a joint meeting for verification, only the three

translators.71

The final revision procedures require a very ecumenical effort. As Friar Amaral has added,72

“Regarding reviewers we involve all in an ecumenical way as comprehensive as possible on

Mondays and Wednesdays”.73

Then, after the revisions have been done, the translating group

organizes workshops 74

“... involving those who want to participate ecumenically. This is the

work that has been done”.75

Finaly, according to Lázaro Eusébio Chivite,76

“As the Bible Society of Mozambique

supports any Christian confession, this bible translation will be published one version to the

Catholic Church including the deuterocanonical, and another for Evangelicals in general

without them”.77

CONCLUSION

70 Original text in Portuguese: “Fazer a revisão obriga trabalhar a três níveis: (1) cada membro do grupo tem o seu trabalho particular; (2) utiliza-se depois o programa de

computador Paratext 7 providenciado pela Sociedade Bíblica. Envia-se então de uns para os outros para revisão; e, (3) reunião conjunta para verificação apenas com

os três tradutores”.


on April 9th, 2014, at 16:00 pm).

72 Original text in Portuguese: “Relativamente aos revisores envolvemos todos de forma ecuménica o mais abrangente possível às segundas e às quartas-feiras”.


on April 9th, 2014, at 16:00 pm).

74 Original text in Portuguese: “…envolvendo quem quiser participar ecumenicamente. Este é o trabalho que se tem feito”.


on April 9th, 2014, at 16:00 pm).

76 Original text in Portuguese: “Como a Sociedade Bíblica de Moçambique apoia qualquer confissão cristã, será publicada uma versão para a Igreja Católica que incluirá os

deuterocanónicos, e outra, para os Evangélicos em geral sem eles”.

77 Da Silva, F. C., Interview With Mr. Lázaro Eusébio Chivite to Inform This Article, (Telephonic interview cunducted on June 3rd, 2014 from my cell phone 00 27 84 296

1437 in Benoni, South Africa, to the telephone number 00 258 2142 7291 of the Bible Society in Maputo, Mozambique. This happened at 09:26 am South African

time).

A few thoughts must be mentioned as conclusive. Firstly, the process of conversion of Friar

Amaral Bernardo Amaral into Catholicism from his prior Methodist upbringing, and the fact

that his father accepted it, is notable. As notable is the fact that he went on to educate himself

overseas, cutting down his ties with the common habits of the young people of his age, to stay

around their families. He prepared himself very well in Philosophy, Theology, and Ministry,

having acquired the taste for producing literature as demonstrated by the various books and

articles he published.

Secondly, as any other people the Tonga wanted the bible in their own Gitonga language. But,

to translate the entire bible is a tedious and monotonous task that has taken more than thirty

years of Friar Amaral Bernardo Amaral’s life to be accomplished. This demonstrates the

tenacity of Friar Amaral Bernardo Amaral in fulfilling the promise made at the funeral of his

predecessor, Franciscan Priest Frederico Samuel Hnanala, concerning the work of translating

the bible into Gitonga. Moreover, one of the most striking things I found in Friar Amaral

Bernardo Amaral determination to translate the bible into Gitonga is the fact that it was not

due to economic ambition or possible gain. Most of his labour has been done at his own

expenses and, he did not receive money for his labour. Further, those who will read the bible

in this language are relatively few, compared to many other languages of the world. Most of

the Tonga people do not now how to read or write, and, even so, he has given away the

copyright process of this translation to the Bible Society.

Thirdly, I was on a personal level impressed by the leadership of Friar Amaral Bernardo

Amaral has demonstrated, especially having chosen teams to work with him, a practice he did

for decades. The teams kept on translating the bible even when he was away in Zambia or in

Rome for several years. Also impressive is that they did this at a period when computers were

not yet available and the phone calls were very expensive. In any case, the bible is in the final

stages of being translated and many biblical texts are already being used in Gitonga language.

Patient labour, through the years, to pursue this translation effort, is now bearing fruit.

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Da Silva, F. C. 2014. Interview With Friar Amaral Bernardo Amaral to Inform This

Article. Interview conducted to inform this article in the Fraternidade Franciscana in

Inhambane, Mozambique, on April 9th

, 2014, at 16:00 pm.

Da Silva, F. C. 2014. Telephonic Interview with Friar Amaral Bernardo Amaral to Inform

This Article. Interview conducted to inform this article on May 31st, 2014 from my cell phone

in Benoni, South Africa to his cell phone in Inhambane, Mozambique, at 09:47 am.

Da Silva, F. C. 2014. Telephonic Interview With Friar Amaral Bernardo Amaral to Inform

This Article. Interview conducted on June 3rd

, 2014 from my cell phone and from home in

Benoni, South Africa, to his cell phone in his office in Inhambane, Mozambique. This

interview was done at 09:47 am.











Da Silva, F. C. 2014. Telephonic Interview With Mr. Lázaro Eusébio Chivite to Inform This

Article. Telephonic interview conducted on June 3rd

, 2014 from my cell phone in Benoni,

South Africa, to the telephone of the Bible Society in Maputo, Mozambique, at 09:26 am.

FRIAR AMARAL BERNARDO AMARAL’S TRANSLATION OF THE BIBLE INTO GITONGA (MOZAMBIQUE 1984-2014)

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