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Ntangu nlemvo / Time forgiveness

Singing language: Kikongo
receiver / receiver: Enock MATONDO
Year reception: unknown

1 - E ntangu has nlemvo yena bwabu kwa beto
Time forgiveness is given us now
Tulenda yo Sadila
We can enjoy
Mu fell moyo utuavewa mu Yesu
To seek salvation was given us in Jesus
Babonso tukubama.
all, let us prepare.


Mvutu / Chorus:

Baminlongi, Luiza babonsono!
* Teachers, come all!
Badibundu, Luiza babonsono!
The faithful, come all!
O luiza tuafinama!
Come, let us draw near!
Fintama Yesu kwa beto tuna Kwenda
Soon we will go to Jesus,
Nate ye mu mazulu
Until heaven.


2 - E ntangu has nlemvo yena bwabu kwa beto
The time of forgiveness is given us now,
Tulenda sisa Mambi
We can abandon the evil
zomina Koloa Ye kia moyo tuasilwa
And seize the crown of life that has been promised
Babonso tukubama.
all, let us prepare.


3 - E ntangu has nlemvo Yina suka kwa beto
The time of forgiveness will
Babonso tuyindula
all, think
E Yesu kwa beto bwabu Weti boka
Jesus cries out to us
babonso tukubama.
all, let us prepare.


4- Balanda Yesu bana tambula moyo
Ceux qui ont suivi Jésus recevront la vie
Muna kayengele
Là où il est allé (au sky)
Ye nlemvo Yenge bina ye kwa kala bau
And forgiveness and peace will be given their
Mu miamionsono MVU.
Forever.

* Minlongi (teachers) means those who teach the Word of God in the church: pastors, evangelists, catechists.

Comment:

Vibrant call to repentance launched ... the faithful gathered in the church! One would have expected another recipient, for example the unconverted. But no, these are the converts who need to approach the Lord to be saved. Everything remains to be done within the Christian community reflect on the harm we do, abandon the bad actions, preparing for meet his God. The second stanza ( Tulenda sisa Mambi / We can abandon evil ) suggests that it is not easy, but we can do it!

The call to order the believers is straightforward: this is not the status of Christian salvation, but rather the process of repentance and radical change that the Lord expects.

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Tata Nzambi YETO Twa yitsaka / God our Father, we come

Vocals language kikwini
receiver / receiver: Alphonse NGUIMBI
Date: unknown

1 - Tata Nzambi YETO Twa yitsaka
God our Father, we came
Yitsa wu ha tubwana mukungi Be wuwu
Come meet us in this place

Mvutu / Chorus: Mbau yona yi YETO you kulombini ( 2x)
The new fire n e ask you (2x)

2 - wu Ngie yenikina bala ba Iselili
You have revealed to the children of Isaraël
Wu tuyenikina ha mulandu Be wuwu
Reveal yourself to us on this mountain

3 - wu Ngie twadisa bala ba Iselili
You have guided children Israel
Wu tutwadisa ha mulandu Be wuwu
Be our guide on this mountain

4 - YETO bibedo Mfumu wu tubuketi
We are sick, O Lord, heal us!
YETO bibedo Mfumu wu tubuketi
We are sick, O Lord, heal us!

5 - Ngie sakumuna bala ba wu Iselili
You have blessed the children of Israel
Wu tusamukumuna ha mulandu Be wuwu
Bless us in this mountain

Comment:

With straightforward lyrics, the song of invocation occurs as a fervent prayer that invokes the divine presence and manifestation. It is usually sung in the Evangelical Church of Congo, during large outdoor gatherings and on the occasion of Pentecost.

Christians gathered to ask God to come and meet them and give them the new fire, that is to say the Holy Spirit in the New Testament, Jesus' disciples receive the Holy Spirit as tongues of fire that land on their heads (Acts 2, 1-4).

The evocation of what God has done for Israel ( You have revealed guided ... you ... you blessed children Israel ) is to be recalled to the memory of all (singers and listeners) a goodness which will hopefully benefit. Christians therefore expect God to take care of every person, as he has done for Israel. At the same time, the assembly sings replaces the chosen people, becoming the new Israel which falls on the Spirit of God, in a completely new (hence the allusion to fire again ) . In reality, the religious context of the receiver confirms this line of interpretation of the song: in the Evangelical Church of Congo, there is a profusion charisms (songs and medicine revealed, gift of vision, prophecy, writing, healing, etc..) that the faithful believe to be the new and special event of the Spirit of God among his people.

Annie Ruth Coyault

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Yula me my tsolili lo / I found heaven

Vocals Language Yaka
receiver / receiver:
unknown Date: unknown

1 - Yula me my tsolili lo
Mu Imini i lo tsolili
I found heaven
By faith I found

Mvutu / Chorus:
Yula, Yula: Yula!
Heaven, heaven, heaven!
Yula Yula ee
Heaven oh heaven
Yula me my tsolili lo
I found heaven
Mu Imini i lo tsolili
By faith I found

2 - Ngha tsii Ngha I ndi wa me
While I'm down here,
Matsimi Tu ku Yula Mali
My thoughts are turned towards the sky

3 - pasi na dili na Ngeba
Let there be sorrow and suffering,
Matsimi Tu ku Yula Mali
My thoughts are facing the sky

4 - Mu butsana nor am Kundu wa
In solitude, I pray [for me]
Mu buwele or yimbi wa me
In poverty I sing [for me]

Comment:

Here is a song whose content seems resolutely forward beyond! Unlike other songs that make God speak in first person, it will call on the believer who demonstrates an amazing discovery: he found the sky.

The sky becomes in this song, the focus of the believer's life that runs through the pains of existence with his thoughts about the afterlife. Is this a way to escape the daily taking refuge in that other world that suggests the speech of the Christian faith? It is not safe. The second stanza shows the realism that is characteristic of singing, because she told the believer: "I'm down here." Far from being an "enlightened" in the pejorative sense in which some use, the receiver of the song is quite aware of his human condition, he does not try to escape, but to live with optimism instead of focusing its difficulties.

Hence the surprising assertion of the fourth stanza: "In solitude, I pray, in poverty, I sing" . The courage to sing in misfortune is that the believer has a place of hope - the sky - which puts into perspective the difficulty of the human condition and approach it with serenity, in song and prayer.

Annie Ruth Coyau lt

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Lutala muna vata dia Davidi / see in the city of David

Song in Kikongo
receiver / receiver: Bamana KUZITISA
Date: unknown

1 - Lutala muna vata dia Davidi
see in the city of David
I Betelemi dia Yuda kabutuka Mvulusi
That Bethlehem in Judea was born the Savior
Mvutu / Chorus:
O Luiza babonsono
Oh, come all,
E Ndinga zazonsono tukunkembila
People of all races, to glorify him
2 - Lutala kuna ku zulu katukidi
See, he came from heaven,
Ye wena Nkembo wawunene kuna kasisidi
And he left a great glory
3 - Lutala zola Kwena ye Nzambi Se
see the love of God the Father
andi wa Mwana nlongo kafidisa kwa babo
He sent his holy child humans
4 - Kinzambi na kimuntu bibundane
The deity and humanity were united
I NSAMU ngitukulu tumweni wa mu ki Lumbi
It is astonishing that we see today
5 - Zimbazi kuna Zulu zayimbila
The angels in heaven sang
Ba ba ye kulumuna Nkembo Samuni mpulusu
They get the glory and the salvation announced
6 - Mu Mayanga tufweni toma yimbila
Sing joyfully
I mpulusu tubaka mu vo minutes you zolele
By faith we will get salvation, if we accept it.

Comments:

Drawing on biblical texts, this song tells of the birth of Jesus, a descendant of David, the son of God and Savior of the world. People around the world are invited to join in the celebration of this event for the whole universe.

The fourth verse is particularly interesting: it proclaims the dual nature of Jesus (he is both divine and human), which attests to the presence of a thought duophysite within the Evangelical Church of Congo which resulted in the receiver.

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Even Nzambi nyi kula Kongo / It is myself, God, which delivers the Congo

Vocals language Beembe

receiver / receiver: Marguerite Malela - NGOI Ngalle

Date: July 12, 1997

1 - Dibundu kebe bungisi, are read sumuka
Christians, keep your holiness, do not sin
Dibundu masumu bata, ya read sumuka
Christians, fear sin, nor defile yourselves
Mvutu / Chorus:
Even Nzambi nyi kula Kongo (2x)
's me himself, God, which delivers the Congo (2x)
2 - Ntsambulu Beenu me nya za zo yukiri
I heard your prayers
Ndombulu za Beenu me nya yukiri zo
I heard your prayers
3 - Bidilu bia Beenu me nya yukiri bio
I heard your tears
Misakulu mienu me nya yukiri million
I heard your cries
4 - Mpasi Beenu same nya za zo MWIN
I saw your suffering
Manyonga Beenu even my mo nya MWIN
I saw your torments
5 - Ngeba benu same nya za zo MWIN
I saw your misery
Bitsimi bia Beenu same nya MWIN bio
I knew what are your thoughts

Comment:

The song was received by a deaconess of CEA, a member of kilombo of Paris, shortly after the outbreak of the second civil war in Congo - Brazzaville in June 1997.

As an answer from God to Christians of the Congo who are shocked and dismayed to see the conflict in the early 90's resurgence with increased violence, singing vehicle before while a promise of deliverance ("I myself, God, which delivers the Congo ).

The divine manifestation is organized around two activities: first observation and attentive listening to God face to the distress of the people ( "I heard ... I saw ... "), and secondly, the implementation of the salvation that only God can do (Even Nzambi , moi-même/moi only God ...). The refrain repeated insistence that God alone will end the bloody events that the country no man, however powerful it might be, can not bring peace.

The 1997 war in Congo - Brazzaville was terribly experienced people. She will experience a more meurtirère climbing in 1998 after a lull of about a year. Christian Congolese diaspora in France, was badly hit by this event gives, mourn their dead and vows to help the affected populations. The song is received in a context of mourning and lamentation generally explains the verses 2-5: the Congolese who are sad and feel helpless in the circumstances, God replied that he had heard and seen their suffering, issue the country. However, the song repeats a promise that it should be noted that it is preceded by a warning against sin, This suggests two things:

1) The people are struck by the war because he has sinned. The implication is clear: as God's people obeyed the Lord, the country lived in peace. But he disobeyed, and the country became desolate. Heavy responsibility as the church of which depends the peace and stability of an entire country!

2) The war pushes people to sin by violent behavior and unfair it leaves expressed by the unbearable situations it produces (rapes, massacres, looting, destruction of houses, famine, unemployment, prostitution degradation of living standards, etc.).. Hence the warning of God is read sumuka , do not sin, do not defile.

Christians are invited to trust in God and wait for him only the return to peace.

Annie Ruth Coyault

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Yabe kwenu Ti me Nzabi ago bimangu / Know that I am the God of miracles

Vocals language Beembe
receiver / receiver:
unknown Date: unknown

Yabe kweenu Ti me Nzambi ago bimangu (2x)
Know that I am the God of miracles
Mvutu / Chorus :
diengele Nyi, Nyi diengele kwe mu nsi ago NSIN tala (2x)
I travel and observe the whole earth
Yabe kweenu Ti me Nzambi ago kiminu (2x)
Know that I am God del'espérance
Yabe kweenu Ti me Nzambi ago kiyengi (2x)
Know that I am the God of peace
Yabe kweenu Ti me Nzambi ago kintwari (2x)
Know that I am the God of concord
Yabe kweenu Ti me Nzambi ago Makanda (2x)
aware that I am the God of all clans
Yabe kweenu mpemissi Yiri mu nsi ago NSIN (2x)
Know that forgiveness is granted to any land
Yabe kweenu ti Mê Nzambi ago Makàbu (2x)
Know that I am the God of all groups
Yabe kweenu Ti me Nzambi ago bisendu (2x)
Know that I am the God of all generations

Comment:

As in many songs of kilombo, God speaks in the first one.

The message is addressed to all human beings, since it refers to the earth as a whole ( nsi NSIN ago, the whole earth), and its peculiarities: clans or tribes, human groups and generations.

God comes first as one who performs miracles, amazing things. The socio-economic situation where the receiver is from the song can understand why the miracle is highlighted: it is the last resort of the unfortunate, the exit of those who are struggling in abject poverty end and is the active hand of God where the human being has exhausted all its resources to get by. By proclaiming the God of miracles, the Creator is in solidarity with all poor people who have no solution to their problems.

God is at work in a world he observes, inspects perpetually for intervene where the need arises. Where men compete and kill each other, he speaks of peace, forgiveness and hope.

The song is designed to encourage discussion of listeners who are challenged directly by God, with an expression that makes the French evil kweenu Yabe, you know, know in your interests, learn for your own good. Men are invited to discover what God is not indifferent to their fate, and that is for all generations, all families of the earth.

It was long thought that the songs sung by the Wake kilombo conveyed a theology abstract, disconnected from real life, facing the afterlife as a way to escape facing daily penalties. But it is not. We find this song with a theology of a surprisingly realistic: this is not the man who escapes into thinking the sky is the sky which helps men it is God who joined the humanity in its suffering and it offers peace, forgiveness and hope.