Series 5
Correspondence, 1923-1971
Boxes 4-12

Scope and Content Note

Consists of registers used to record letters sent and received (1948, 1950-1955, 1957-1965 and 1967); correspondence with African Orthodox Church members in Africa (1924-1963); correspondence with non-African Orthodox members in America (1924-1964); government correspondence (1924-1963); correspondence with businessmen (1926-1969); and miscellaneous correspondence (1928-1959).

Box Folder Content
4 13 Correspondence Register; 1948. The items in the next 14 folders contain a record of all correspondence sent and received on a day to day basis by Alexander.
4 14 Correspondence Register, 1950
4 15 Correspondence Register, 1951
5 1 Correspondence Register, 1952
5 2 Correspondence Register, 1953
5 3 Correspondence Register, 1954
5 4 Correspondence Register, 1955
6 1 Correspondence Register, 1957
6 2 Correspondence Register, 1958
6 3 Correspondence Register, 1959
6 4 Correspondence Register, 1960
7 1 Correspondence Register, 1961
7 2 Correspondence Register, 1962
7 3 Correspondence Register, 1963
7 4 Correspondence Register, 1964
8 1 Correspondence Register, 1965
8 2 Correspondence Register, 1967
8 3 Correspondence; Elizabeth Alexander; 1928-1956 and Maria Alexander; 1968. Elizabeth Alexander was the second wife of Alexander and Maria was the third. As wives of the archbishop of the African Orthodox Church in Africa, these women in turn occupied the position of president of the Guild of St. Monica. The Guild operated within the church as an organization for women. In the local churches, the wives of the priests would usually head the organization.
8 4 Correspondence: Jacobus Alexander; 1956-1970. Jacobus Alexander was the grandson of D.W. Alexander and a priest in the African Orthodox Church. Although the correspondence between the two men are interspersed with family news, the subject matter mainly concerns the church. Alexander tended to use his grandson as a confidant in his later years.
8 5 Correspondence: P.C. Bantan; 1942-1944. Reverend Bantan was a member of the Cape Town Corps. He wrote to Alexander asking for assistance in trying to acquire money from the government to make up for lost income as a minister in the African Orthodox Church.
8 6 Correspondence: Henry Basson; 1947-1959. Archpriest Basson was priest of the African Orthodox Church in the city of East London in the Cape Province.
9 1 Correspondence: J.C. Diraath; 1944-1945
9 2 Correspondence: J.M. Galeboe; 1968-1970. Reverend J.M. Galeboe was a priest in the African Orthodox Church in Vryburg, Cape Province.
9 3 Correspondence: William Hinnings; 1943-1958. Reverend Hinnings was priest of the African Orthodox Church in Benoni, Transvaal.
9 4 Correspondence: Kefas Hlong; 1946-1948. Hlong was the archdeacon in the African Orthodox Church in Mafeteng, Lesotho.
9 5 Correspondence: Herman H. Julies; 1944-1957. Archpriest Julies served as canon, deacon and priest of the African Orthodox Church in Athlone.
9 6 Correspondence: Jeremiah Lulwane; 1941-1946. Mr. Lulwane was a canon and later a priest of the African Orthodox Church in Krugersdorp, Transvaal. On May 7, 1946, Alexander wrote to inform Lulwane that he had been excommunicated. The folder contains the correspondence between Alexander and Lulwane and also the correspondence between Alexander and Florence Gallo, a communicant under Lulwane whom Alexander asked to be the organizing secretary of the Northern Directorate of the Guild of St. Monica.
9 7 Correspondence: Shad M. Madiba; 1930-1943. Mr. Madiba served as a priest of the African Orthodox Church in Benoni, Transvaal. However, in 1943 he was excommunicated.
9 8 Correspondence: Arthur E. Maits; 1953-1955. Reverend Father Maits served as a priest of the African Orthodox Church in Athlone.
9 9 Correspondence: Samuel Manyali; 1946-1951. The Reverend Canon Manyali served in the African Orthodox Church in Matatiele.
9 10 Correspondence: Gladman Maqanda; 1964-1970. Archpriest Maqanda was a priest in the African Orthodox Church of Port Elizabeth. The last letter in the folder dated 5 May 1970 refers to a letter written by Alexander on 21 April 1970 and gives a clue to the actual date of Alexander's death.
9 11 Correspondence: Ice Walter Mbina; 1944-1951. Bishop Mbina, formerly of the Anglican Church of the Province of South Africa, was recruited into the African Orthodox Church by James Mdatyulwa who was the Organizing Secretary at that time. Reference in his letter to Mbina is made to the circular put out by African priests of the Anglican church called the 'Campaign for Spiritual Freedom'. In November 1946, Mbina resigned his position of priest in the Anglican Church in Unzimkulu and joined the African Orthodox Church. He retained his position of priest. In March, 1949, Mbina was instrumental in bringing Reverend R. Ntinjana into the African Orthodox Church. Between 1950 and 1952, Ntinjana wrote to Alexander informing him of a dubious marriage between Mbina and a supposedly divorced woman. After an investigation by a committee appointed by synod, however, no action was taken against Mbina. By 1959, Alexander refers to Mbina as Bishop-Elect in his correspondence and in 1960 the Patriarch of the African Orthodox Church in America came to South Africa to consecrate Mbina. To Alexander's surprise, he was asked to step down as archbishop which he refused to do. This caused the American Patriarch to excommunicate Alexander. Alexander decided to fight the excommunication through legal means. The details of the next two years are sketchy, but in April 1963, Alexander refers to Mbina as His Lordship Bishop Ice Walter, D.D. But in November 1963, a letter addressed to Mbina was signed by Jacobus Alexander. The letter however is in Daniel William Alexander's hand-writing. The letter indicates that Alexander and his followers were forming a new church called the African Orthodox Church, Republic of South Africa and wanted absolutely nothing to do with Mbina.
9 12 Correspondence: Ice Walter Mbina; 1952-1966
9 13 Correspondence: R. Ntinjana regarding I.W. Mbina; 1950-1952. See folder 92.
9 14 Correspondence: James A. Mdatyulwa; 1946-1950. Formerly an Anglican priest with the Church of the Province of South Africa, Mdatyulwa left the Anglican church in 1946 because of racial discrimination. He was immediately given the position of Organizing Secretary and Propaganda Secretary of the African Orthodox Church in Johannesburg. Mdatyulwa was one of the most articulate and prolific members of the church in South Africa. Although no correspondence is included for the year 1948, letters dated 1949 through 1958 indicate that he was made a priest of the African Orthodox Church in Queenstown, Cape Province. Mdatyulwa died in 1958.
9 15 Correspondence: James A. Mdatyulwa; 1951-1958
10 1 Correspondence: Joseph R. Molelekwa; 1968-1969. Molelekwa is referred to as Bishop-elect with an address in Magogong, Cape Province. It is difficult to determine much more from the limited amount of correspondence.
10 2 Correspondence: Surgeon L. Motsepe; 1958-1961. Included in this folder is a list of ministers serving under Motsepe in the Ethiopian Catholic Church of which he was archbishop. In 1958, Motsepe requested Alexander to consider an amalgamation of the two independent churches and in 1959, the union was complete. Motsepe was the priest of the African Orthodox Church in Pretoria but in less than a year he is referred to as Bishop-elect of the Transvaal Diocese in his correspondence. Motsepe, along with Ice Walter Mbina were consecrated by Archbishop Richard Grant, Primate of the American Province in 1960. Alexander was asked to step down. When he refused he was excommunicated and all of his duties were suspended. The services of lawyers were employed on both sides and what resulted was a schism of the church. However, Motsepe died soon afterward.
10 3 Correspondence: S.S. Mphomane; 1962-1968. How Mphomane actually came into the African Orthodox Church is not clear from the correspondence. In 1962, Mbina refers to Mphomane as a very dangerous man. In 1964, Alexander writes of the two groups coming together. But in 1967, Mphomane is fighting, legally, excommunication by Alexander claiming that the two do not belong to the same church and that Alexander has no power over him.
10 4 Correspondence: A.M. Ntlokwana; 1965-1970. Reverend Ntlokwana was a priest in the African Orthodox Church in Queenstown, Cape Province.
10 5 Correspondence: James Poyah; 1930-1945. Arch-deacon Poyah was a deacon in the African Orthodox Church in Bulawayo, Rhodesia.
10 6 Correspondence: Patterson S. Sikwebu; 1965-1969. Bishop-elect Sikwebu was the priest of the African Orthodox Church in Cape Town, Cape Province.
10 7 Correspondence: Reuben Mukasa Sparta; 1928-1929. Sparta, hearing of the African Orthodox Church in America, wrote directly to Patriarch Alexander McGuire who referred his letter to Alexander in South Africa. Although it is known that Sparta later left the African Orthodox Church for the Greek Orthodox Church, the correspondence between Sparta and Alexander is not available after 1929.
10 8 Correspondence: Westhuizen; 1956-1959. Reverend Robert van der Westhuizen, his son Paulus van der Westhuizen and Markus Mokae were all clergy in the African Lutheran Church. They requested and were granted a union with the African Orthodox Church in 1956. However, in the three years that followed, they never invited Alexander to visit their churches, nor did the synod of the African Orthodox Church have a chance to meet any of the officials. Furthermore, although Paulus van der Westhuizen was ordained in the African Orthodox Church, his father continued to use his former title. Suspecting that the Westhuizens and Mokae had never told their congregations of their affiliation with the African Orthodox Church and that the action of affiliation was taken only to secure clergy privileges granted to government recognized churches, Alexander severed the connection with them.
10 9 Correspondence with African Orthodox Church Members in Africa, A-Z; 1924-1949. The correspondence of anyone with less than five items of correspondence have been included in this file. No effort has been made to ascertain the relative importance of African Orthodox members. The determination of whether or not to use a single folder for an individual was based on quantity alone. Included in this folder are the letters of William H. Alexander, F.W. Birkett, Eli G. Bomvana, D.F. Brown, Thos Burns, J.R. Damane, Dick Dube, William F. DuPreez, James Edward, Thomas Godlo, A.M. Hlobo, G.H. Hockey, Mrs. Frances Keet, J.S. Likhing, N.J. Malema, A.E. Mapela, John B. Mkungo, M. Moncho, J.M. Mphamba, George Mpongwana, M. Muwanga, Musabusol?, Dan Ngatia, Amelia Njongwana, Npanda?, Micah Phateiane, K. Spoone, Levy Sviburg, J. Wisson? and William Yomtolo.
10 10 Correspondence with African Orthodox Church Members in Africa, A-M; 1950-1970. Included in this folder is the correspondence of A.J. Van Aarde, M.A. Amoah, James Arendse, Alexander Anjustus, W. Bardenhorst, E.S. Bolofo, Abia Bridle H.E. Classen, Herbert Conjwa, L.W. Dewee, Gideon Gadenzima, Christian van Hagt, A.M. Hlobo, S. Jackson, D.J. Kanyiles, E.M. Koopman, Mrs. M. Lai, J. Mabaso, M.T. Majosi, Catherine Malatsi, N.J. Malema, Petrus Masiko, D.F. Mathee, Cyprian Mhlongo, John Mkungo, D.L. Mngoma, Johannes Mobaso, J.L. Modisapudi, A. Mohale, Bernard Mokuena, J. Von Morgan, Godfrey Moroka, J.M. Mphamba, George Mpaongwana and John Mtshaisa.
10 11 Correspondence with African Orthodox Church Members in Africa, N-A; 1950-1971. Included in this folder is the correspondence of G. Nokaye, E.M. Ngiki, J. Nogaan, Isaac Ntembankawa, Jacob Packies, John Palmer, Jan Post, Augustine Qhatyana J.J. Rantlhwatlhwa, Jenet Rulash, J.O. Sedisho, F.H. Sefoltho, A. Seiphemo, Koenane Serongoane, D. Somerset, J.K. Stephen, Stephen Tanya, J.B. Thomas, Dennis Trumpeter, E.N.D.L. Ukize?, Robert A. Valentine, Sister Phebi, Sister Veronica, E.R. Williams and H.B. Zulu.
10 12 Correspondence Sent-Bound; 1925-1926. This volume contains handwritten copies of letters sent by Alexander. It documents the resignation of one of the founders of the African Orthodox Church in South Africa, the Reverend E. Seagise.
10 13 Circulars to Local Churches; 1925-1970. This folder contains circulars sent to all churches by Alexander and James Mdatyulwa in the capacity of Organizing Secretary and Propaganda Secretary.
10 14 Correspondence: Alexander McGuire; 1924-1934. George Alexander McGuire was the founder and head of the African Orthodox Church in America. The correspondence in this folder documents the negotiations that went on between the African church and the American church that finally led to the consecration of Alexander in 1927.
11 1 Correspondence with A.O.C. members in America; 1926-1963
11 2 Correspondence regarding the Excommunication of Daniel William Alexander; 1960-1963. This folder includes correspondence with legal counsel.
11 3 Correspondence with non-African Orthodox Clergy; 1928-1964. Included are letters to clergy in the Greek Orthodox Church, Catholic Church, Church of the Province of South Africa, the African Methodist Episcopal Church, the Western Orthodox Catholic Church, the Hungarian Old Catholic Church, the Orthodox Eparchy of Aquileia, the Ethiopian Catholic Church and also between Alexander and Professor Bengt G.M. Sundkler of the Swedish Institute of Missionary Research.
11 4 Correspondence with Archbishop Isidore; 1934-1935. Isidore was the Greek Orthodox archbishop of Johannesburg. In the correspondence, Alexander and Isidore discuss the possibility of the African Orthodox Church affiliating with the Greek Orthodox Church.
11 5 Government Correspondence: Marriage Officers; 1924-1966. In order for any clergy in South Africa to perform marriages, government approval was necessary.
11 6 Government Correspondence: Passports; 1935
11 7 Government Correspondence: Identifications Cards; 1927-1935
11 8 Government Correspondence: Government Recognition 1927-1940. In order for a church and its clergy to enjoy the privileges accorded them by the government, the church had to be officially recognized by the government. Although the African Orthodox Church was in existence in South Africa since 1924, recognition was not granted until 1941.
11 9 Government Correspondence: Seminary Gowns and Colors; 1951
11 10 Government Correspondence: Importation; 1950-1958 In South Africa it was necessary for a church to secure a permit in order to import an item such as a chalice. The permit was obtained from the Director of Imports and Exports.
11 11 Miscellaneous Government Correspondence; 1924-1968 The correspondence covers a wide range of topics such as tax and land. Also included is a letter in Afrikaans appointing Alexander to the District School Board which was under the Department of Coloured Affairs.
11 12 Correspondence Conveying Sympathy and Congratulations to Government Officials; 1925-1942
11 13 Correspondence Soliciting Support; 1933-1952
11 14 Correspondence Soliciting Support: Humphreys; 1929-1938. W.B. Humphreys was a wholesale and retail produce merchant in Kimberley.
11 15 Correspondence Soliciting Support: Oppenheimers; 1938-1968. Sir Ernest Oppenheimer and his son Harry Oppenheimer were heads of the powerful and wealthy DeBeers Diamond Mine Company. Only one and a half years before the death of Alexander, Oppenheimer contributed 500 Rands to the building of St. Augustine of Hippo Cathedral.
12 1 Correspondence with South African Railways; 1924- 1969. One of the privileges afforded clergy in South Africa was free railway passage. The correspondence in this folder relates to the securing of the privilege by various clergy and by African Orthodox Church members attending synod.
12 2 Correspondence with the DeBeers Company; 1926- 1954. Most of the correspondence refers to solicitation of support and to rent owed DeBeers for use of a certain parcel of land.
12 3 Correspondence with Suppliers, Engravers, and Publishers; 1923-1970
12 4 Miscellaneous Correspondence; 1928-1959. This folder includes correspondence with local school officials, a letter referring to the African Orthodox Church in England, correspondence with the Kikuyu Independent Schools Association and the Reverend J.R.T. Brandreth, author of the book entitled Episcopi Vagantes and the Anglican Church, in which he refers to Vilatte, McGuire, and Alexander.
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