Indigenous University of Thaba-bosiu

MARRIAGE

Verily, marriage is the very foundation upon which a nation is built. When marriage is healthy, stable, and honored, families become strong, societies become orderly, and nations experience peace and continuity. Scripture affirms this truth clearly: “Marriage is honorable in all, and the bed undefiled” (Hebrews 13:4). This statement places marriage in a position of dignity, responsibility, and moral seriousness.

National peace does not begin in government offices or public institutions; it begins with the individual. From the individual it flows into the family, from the family into institutions, and from institutions into the nation at large. A broken individual produces a broken family; a broken family produces broken institutions; and broken institutions result in an unstable nation. Therefore, caring for marriage is caring for the future of a nation.

Building a good family does not happen by accident. It requires proper education about family, marriage, responsibility, and purpose. Entering marriage should never be driven solely by emotions, attraction, or pressure, but by sound knowledge grounded in reality. The Bible cautions against uninformed decisions when it declares: “Desire without knowledge is not good, and whoever makes haste with his feet misses the way” (Proverbs 19:2). Marriage entered without understanding often leads to regret, conflict, and collapse.

Before deciding to form a family, the first responsibility is for a person to understand and govern himself or herself. Self-awareness, emotional maturity, discipline, and clarity of purpose are prerequisites for a healthy union. One cannot build a stable family while being internally unstable. Above all, developing a right relationship with God is fundamental, because according to biblical philosophy, God is the originator of marriage. Marriage was not invented by culture, governments, or human tradition; it is a divine concept entrusted to humanity.

— Dr. James Makhooane

SATANE O KENA PELONG EA MORUTI JUDASE ISKARIOTA (APOSTLE JUDAS)

LE BATLA RE RUTE KA MOKHOA O JOANG NA H**E LE UTLOE ’NETE?

“Eaba Satane o kena ho Judase, ea bitsoang Iskariota, eo e neng e le oa palo ea ba leshome le metso e ’meli.” (Luka 22:3)

Ruri, Satane ea tšoanang ea neng a kene ho moruti Jotase, o ntse a kena ho baruti ba mehleng ena h**e ba tšokamise 'nete molemong oa h**e ba tlatse limpa tsa bona. Ba tšokamisa 'nete ka tlasa tšusumetso ea lerato la leruo le botumo ba lefeela.
“Hobane batho ba joalo ha ba sebeletse Morena oa rona Jesu Kreste, ba mpa ba sebeletsa limpa tsa bona feela, ’me ba khelosa lipelo tsa ba se nang molato ka lipolelo tse khahlehang le ka tse chachehisang.” (Baroma 16:18)

Re lula re ruta ka mokhoa o totobetseng h**e "THUTO EA 'NETE KE E KHONANG HO NTŠA SERA LIABOLOSI MOTHONG". Ke rialo ke totobatsa ka mokhoa o otlolohileng h**e bongata ba lithuto tse fanoang liphuthehong ke tse susumetsoang ke moea oa Satane eseng ’nete ea mangolo a halalelang. Joalo fela ka ha moruti Jotase (Apostle Judas Iscariot) a ile a etsa, baruti ba mehleng ena ba hoeba (rekisa) Jesu ele boiphiliso.
“Empa Moea o ometse h**e, mehleng ea morao, ba bang ba tla koenehela tumelo, ba khomarele meea e thetsang le lithuto tsa batemona; ka ho ea ka boikaketsi ba baruti ba bothata, bao matsoalo a bona a chesitsoeng ka tšepe..” (1Timothea 4:1-2)

Bothata ba h**e monna emong le emong a itšebeletse ke bofe? Hobaneng ha banna ba bang ba thahasella ho ipata ka mora Bibele ha ba hohobela lichelete? Bothata ba ho toba cheleteng ke bofeng ho ena le ho qhekella (manipulate) batho ka mangolo a Bibele? Ruri, ha motho a kenoe ke moea oa Satane o qala ka ho lobokana kelellong ka lebaka la sekhahla sa lerato la leruo se kollang botebong ba pelo.
“Ha kea ka ka lakatsa silefera , leha e le khauta, leha e le kobo ea e mong. ’Me lea tseba e le lōna hobane matsoho ana a sebelitse se neng se hlokoa ke ’na le ke bao ke neng ke na le bona.” (Liketso 20:33-34)

— Dr. James Makhooane

HAPPY NEW YEAR 🎉

The change of the Gregorian calendar has nothing whatsoever to do with a transformation of life, character, morality, or spiritual standing. Time does not renew the human soul; consciousness, discipline, and truth do. To imagine that crossing from one date to another produces renewal is not faith—it is symbolism mistaken for substance.

Philosophically and historically, the Gregorian calendar is rooted in Roman cosmology. All twelve months bear the names of Roman gods, emperors, or pagan religious concepts. This is not speculation; it is documented history. The calendar is a civil and imperial construct, not a biblical one. January, in particular, is named after Janus, the Roman god of gates, doorways, transitions, and duality—often depicted with two faces, one looking backward and one forward. To celebrate “New Year” in January is, by definition, to participate in a Roman-pagan ritual of transition rather than a biblical ordinance. Scripture never instructs believers to mark spiritual renewal by the calendar of Rome.

What is most striking—and troubling—is witnessing people who call themselves “true believers” loudly proclaiming “Happy New Year,” without any philosophical or theological reflection on what they are affirming. Practically speaking, this reveals a contradiction: one cannot reject pagan systems in belief while embracing them uncritically in practice. The Scriptures speak directly to this condition: “My people are destroyed for lack of knowledge” (Hosea 4:6). This is not merely intellectual ignorance, but spiritual negligence—an unwillingness to examine the origins, meanings, and implications of what one practices and proclaims.

Equally profound is the warning and promise given by Christ: “And you shall know the truth, and the truth shall make you free” (John 8:32). Freedom, therefore, is not found in calendar transitions or inherited traditions, but in knowledge and truth.

— Dr. James Makhooane

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WHAT GAVE BIRTH TO CHRISTIANITY?

The word “Christian” is surprisingly rare in the Bible. It appears only three times, and never from the lips of Jesus Himself: Acts 11:26 — “And the disciples were called Christians first in Antioch.” Acts 26:28 — “Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.” 1 Peter 4:16 — “Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.”

This scarcity alone should provoke a serious epistemological question: How did a term used so sparingly come to define an entire global religion—especially one allegedly founded by a man who never used it?

One of the most enduring and consequential claims in religious thought is the assertion that Jesus Christ founded a religion called Christianity. This claim, when examined critically and scripturally, collapses under its own weight. Jesus of Nazareth never founded a religion, never named one, never outlined an institutional structure for one, and never instructed His followers to construct a religious system in His name. To assert otherwise is not merely historically inaccurate—it is epistemologically careless.

According to the Bible, Jesus is not presented as the founder of a new religion, but as the promised King of the Jews: Matthew 2:2 — “Where is he that is born King of the Jews?” Matthew 27:11 — “And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.” Matthew 27:37 — “And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.” John 18:37 — “Thou sayest that I am a king. To this end was I born…”

Kings do not establish religions; kings proclaim kingdoms. This distinction is not semantic—it is foundational.

— Dr. James Makhooane

THE CURRENT EDUCATION SYSTEM OF LESOTHO IS OUTDATED

The condition of Lesotho’s media industry, political culture, justice system, and broader public life cannot be understood apart from the epistemic foundations of its education system. Education is the primary mechanism through which a society forms its standards of truth, judgment, ethical reasoning, and collective self-understanding. When this foundation is fractured or externally imposed, its failures inevitably surface across institutions, culture, and public consciousness.

The prevailing education system in Lesotho remains largely structured around inherited colonial and foreign philosophical fragments. These frameworks have been adopted with minimal critical interrogation and little integration of autochthonous epistemologies—indigenous modes of reasoning, moral evaluation, social organization, and knowledge production rooted in Basotho historical experience. In the absence of a coherent local epistemic architecture, education becomes an exercise in imitation rather than intellectual formation, producing conformity instead of critical agency.

This epistemic vacuum has had serious institutional consequences, extending even into the justice system. Legal interpretation, judicial reasoning, and policy formulation do not occur in a philosophical vacuum; they are shaped by the epistemological assumptions instilled through education. Where philosophical grounding is weak or incoherent, justice risks becoming procedural without moral depth, technical without wisdom, and detached from the lived ethical realities of the society it governs. The resulting crisis is not merely legal or administrative, but fundamentally epistemic.

Within politics, religion, and media, this same deficiency manifests as a culture increasingly dominated by fanaticism rather than reasoned conviction.

— Dr. James Makhooane

BARE “OHO, NTATE PROFESSOR, KHALALELO 'MOHO LE THUTO ENA E SENYEKHE-NYEKHE LI TLA U HLAHISA KOTSI!”
Rata Molimo o phele, ke rialo ke totobatsa h**e ho tšaba Molimo ke motheo oa tsebo ea ‘nete e pholosang litleneng tsa lefu. “Bakang ka khalemelo ea ka, ‘me bonang, ke tla le tšollela moea oa ka, ke le rute litaba tsa me.” (Liproverbia 1:23)

“HO TŠABA JEHOVA KE MOTHEO OA TSEBO; EMPA BA MAOATLA BA NYELISA BOHLALE LE THUTO.”
(LIPROVERBIA 1:7)

Potso: Hobaneng Basotho ba sotleha empa ba apesitsoe lipurapera ele sesupo sa h**e ba rupellehile?

KARABO: Bongata ba Basotho bo rutiloe ka tsela e fosahetseng (miseducated), ba rutiloe ka thuto e itšetlehileng meoloaneng ea bohlalefi ba melata e susumetsoang ke mekhoa ea bokoloni (the education system based on foreign philosophical ideologies and colonial structural systems). Boemo bona bo etsa h**e Lesotho le hlahise makoloane (graduates) a haelloang ke ho rarolla mathata le liqholotso tse ba tobileng bophelong.

(Ke batho ba hlaphohetsoeng ka likelellong batla atleha ho utluisisa litaba tsena). Bongata ba Basotho bo atlehile ho apesoa lipurapera empa bo sa hlaphoheloa ka likelellong (most of our so-called graduates are philosophically illiterate and can’t even reason ethically). Ruri, ke rialo ke totobabatsa ka mokhoa o totobetseng h**e, naha ena e silafalitsoe le hona ho futsanehisoa ke batho ba apesitsoeng lipurapera, haholo batho ba lengolo le bitsoang “LLB” (Legum Baccalaureus). Ke lula ke totobatsa ka mehla h**e “THUTO EA ‘NETE KE E NANG LE MATLA A HO NTŠA SERA LIABOLOSI MOTHONG”. Lijunifesithi tse ngata li ka atleha ho apesa batho lipurapera, empa ho lokolla moea oa motho litlamong tsa khaello ea tsebo ea ‘nete ha se papali (it takes divine knowledge to emancipate a soul of a human being from the bo***ge of ignorance and lack of spiritual enlightenment).

RURI, HO THATA HO MOTHO EA LEKANYANG H**E O RUTEHILE HO UTLUISISA BOTEBO LE MATLA A
KHALALELO, BOHLOEKI BA BOITŠOARO KE MOTHEO OA THUTO E LOKOLLANG.

LUMELA HO FETOLOA KE MATLA A LENTSOE LA MOLIMO, U PHELE..🫵

THUTO EA ‘NETE

Taba ena re lula re e toboketsa, ka mokhoa o pharaletseng ka mongolo, mona letlapeng la Junifesithi ena e hlomphehang ea Molimo: “THUTO EA ‘NETE KE E KHONANG HO NTŠA SATANE, SERA, LIABOLOSI MOTHONG.”

Ho latela liphuputso thutong ea Anthropology of Religion, Liabolosi ke moea o mobe o susumeletsang batho ho phela lefifing la khaello ea tsebo e ka lopollang meea ea bona. Khaello ea tsebo kapa thuto (Ignorance) e baka mathata a meloko (Generational Struggles).

Ruri, ke rialo ke totobatsa h**e phetoho ea moruo e qala likelellong eseng mehoantong ea lipolotiki (The genesis of economic transformation lies within the realm of consciousness, not within the convulsions of political institutions).

“LE TLA TSEBA, ‘NETE, ME ‘NETE E TLA LE LOKOLLA.” (JOHANNE 8:32)

Thuto ea ‘nete e bonoa ka litholoana (consequences), eseng kaparong ea lipurapera. Barutehi ba ‘nete ba bonoa ka ho utluisisa litlamorao tsa boitelo bo feteletseng polotiking, borapeling le boitšoarong (Political, Religious and Behavioral Fanaticism). Ke rialo ke pheta hape h**e: nchafalo ea moruo oa naha e qala ha batho ba hlaphoheloa likelellong eseng ka marata le mehoanto-hoanto ea lipolotiki (The renewal of the economy is conceived first in the enlightened mind, not in the restless motions of political systems).

Bothata ba Basotho ke h**e ba nahana h**e Thuto ea ‘ Nete, e nepahetseng, ke e hlophisitsoeng ke melata! ‘Nete ke h**e Thuto ea machaba (Cosmopolitan Education) e lokela ho hlahlojoa, ho khumuloa, ho kojoa h**e e nyallane le Bohlalefi ba Thuto ea lehae (Indigenous Education Philosophy). Ha thuto e kollang bohlalefing ba melata e okamela, ‘me e susumetsa botsoka-sephali ba meralo ea Thuto ea naha, naha e joalo e tla hlahisa makoloane (graduates) a lobokaneng likelello, a sitoang ho rarolla mathata a naha ka thuto eo ba e fumaneng. Botebo ba thuto ea ‘Nete bo bokhoning ba ho hlahisetsa naha litharollo tse totobetseng eseng tsa lipuo fela (Pragmatic Solutions).

“HO LEHLOHONOLO MOTHO EA FUMANENG BOHLALE, EA FIHLETSENG KUTLUISISO; HOBANE KHOEBO EA JONA E FETISA SILEFERA, HO ATA HA JONA HO FETISA HA KHAUTA. BO FETISA LIPERELA KA BOHLOKOA, TSOHLE TSE LAKATSEHANG HA LI LEKANE LE BONA.” (LIPROVERBIA 3:13)