Spelling suggestions: "subject:"christianity inn africa"" "subject:"christianity inn affrica""
1 |
The development of Christian-related independent religious movements in Ghana, with special reference to the Afrikania movementGyanfosu, Samuel January 1995 (has links)
No description available.
|
2 |
Pentecostal and charismatic spiritualities and civic engagement in Zambia (1964-2012)M'fundisi, Naar January 2014 (has links)
The current study contributes to the development of a discourse surrounding the ways in which Pentecostal and Charismatic attitudes have been shaped and reshaped by issues at the core of Zambia’s civic concerns. Tracing the historical development of Pentecostalism in Zambia and exploring the nation's history of civic engagement, the primary areas of examination will include both political activism and various attempts at addressing the HIV/AIDS pandemic. Attempts at Pentecostal civic engagement are traced in post-colonial Zambia, from independence in 1964 during the Kaunda era, until 2012. Between June 2009 and September 2013, the author engaged inter alia on both intensive and extensive ethnographic research in Lusaka, conducted over 50 interviews with major church leaders, distributed 300 questionnaires (with a response of 265), attended 20 gatherings of her focus group, and visited 3 HIV/AIDS clinics in Lusaka over a 4 year period. This research focused on leaders and members of mainly Pentecostal and Charismatic churches, and also on workers in integrated health care centres as well as in other institutions set up by some of these churches. To date, no comprehensive research has been conducted in the area of Pentecostal and Charismatic civic engagement in the Republic of Zambia.
|
3 |
Christian perceptions of Islam in Kenya : as expressed in written sources from 1998 to 2010Brislen, Michael Dennis January 2014 (has links)
This thesis explores how Kenyan Christians perceive Islam and Muslims. The thesis approaches the problem by examining various Christian writings. Substantial and representative Christian literature was found in the form of scholarly writing, produced by Kenyan mainline Christians, and in the form of popular literature, produced by Kenyan Neo-Pentecostals. The historiography of Islam entering into Kenya; and a historical look at Christian-Muslim relations in Kenya, with particularly an examination of the recent debate over the inclusion of kadhi courts in the constitution, were also examined. The combination of the historical and the literary approach provides breadth into the examination of how Christians in Kenya perceive Islam and Muslims. After an analysis of the history and the texts, several themes that emerge from this analysis are examined from two perspectives. One, politically oriented themes are examined to understand how Kenyan Christians symbolically contest with Muslims over public space. It is seen that the symbolic contestation concerns the legitimacy to occupy roles in the nation-building project. Two, emerging theologies of religion are teased out of the writings to gain insight into the deeper theological structures from which Kenyan Christians operate as they seek to understand and interact with the religious Other (Islam). The thesis claims that the Kenyan cultural/religious context contributes significantly, more so than traditional Christian-Muslim dynamics from outside of Africa.
|
4 |
Christian attitudes to Islam : a comparative study of the work of S.A. Crowther, E.W. Blyden and W.R.S. Miller in West AfricaHulmes, Edward January 1981 (has links)
The purpose of the study is to compare the attitudes to Islam of Samuel Crowther, Edward Blyden, and Walter Miller in the light of their work in West Africa. Their careers overlapped to some extent. Crowther was active from 1841-1891, Blyden from 1851-1912, Miller from 1897-1952. Each man was involved in missionary activity. For Crowther and Miller this was life-long. In Blyden's case, the break came in 1886, when he resigned as a Presbyterian minister, to become what he called 'a minister of Truth 1 . After this date his career became more controversial. Like the other two, he continued to be interested in the theory and practice of mission among Muslims and in a critical comparison of Christianity and Islam, as religious systems which could secure liberation for Africans from all forms of slavery, whether physical, cultural or spiritual. The study consists of nine chapters which provide a systematic analysis of the central theme. The introductory section discusses purpose, method and scope. Chapter one consists of an analysis of Christian attitudes to Islam, which serves as the basis for a comparison of the attitudes of Crowther, Blyden arid Miller in the final chapter. The second chapter deals with the nineteenth century background to the work of the three men. The following chapters deal, successively, with the life and attitude to Islam of each man. The chapters on attitudes are divided, thematically, in order to discuss the various aspects more systematically. The concluding chapter contains a comparative assessment. Two appendices (concerned vrith Blyden and Miller, respectively), a full list of sources, and a bibliography, complete the study.
|
5 |
African Pentecostal spirituality : a study of the emerging African Pentecostal churches in ZambiaPhiri, Jason Kelvin 23 October 2010 (has links)
This study investigates the spirituality of the emerging African Pentecostal churches in the development of the church and the theology of mission in Zambia’s Christian and traditional religious context. Of equal importance is the contribution of traditional African spirituality to Christianity in Africa. Attention is also drawn to the way in which African traditional religion and culture are treated by the African Pentecostal churches. The effect of both culture and Christianity in shaping modes of relationship and in bringing to light a liberative spirituality which this study examines is an issue in focus in African Pentecostal churches. Hence, this study has consciously appealed both to traditional spiritually and Pentecostal spirituality for a liberative theology which is both African and Christian. The study therefore proposes a change in terms of interpretation in our understanding of spirituality. The term “spirituality” in this study is defined as “the abiding presence of God the Holy Spirit” in the Church and its mission. From a predominantly scientific and dichotomous approach to spirituality, the study suggests that the paradigm shift should be in the direction of a supernatural approach as opposed to the Western worldview approach which is influenced heavily by secular science. The new approach advocates the need to understand the images of God the Holy Spirit from an African point of view. In this regard, the comparison between an African cosmology and a Biblical world-view (theologia Crucis) determines theodicy. Inter alia, the metaphor “Immanuel” (Mulungu Alinafe in Chichewa, meaning “God with us”) plays a crucial role in a metaphorical approach to supernatural “manifestations” of the abiding presence of God the Holy Spirit in the midst of the people of African Pentecostal churches and their mission. / Thesis (PhD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted
|
6 |
The role of worship and ethics on the road towards reconciliationMuller, B.A. 09 1900 (has links)
The original publication is available at http://www.ve.org.za / Reconciliation in a divided society, like the South African one, is in dire need of a new moral discourse and praxis. This article argues that this moral discourse must also be conducted on an often forgotten level, namely in the worshipping praxis of the Church. The article describes the renewed interest of ethicists and liturgists in the relationship between liturgy and ethics and especially the role of rituals. The article then focuses on the renewal of basic Christian rituals like preaching and sacraments, prayer and praise to serve this much needed moral discourse. / Publishers' Version
|
7 |
An assessment of the strategic architecture of the Unite180 churchGrobler, David J. 04 1900 (has links)
Thesis (MBA)--Stellenbosch University, 2015. / ENGLISH ABSTACT: The global Christian industry has undergone a radical shift in the past decade. There are many
influences and forces active in the industry affecting church and there is evidence that the Christian
industry is in a decline phase.
This study analyses and assesses the strategic architecture of the Unite180 church. Even though
the church has been operating its ministry successfully since 2006 as a youth ministry, it has never
formalised its strategic architecture. The research study thus performed a thorough strategic
architecture assessment of the Unite180 church and concluded with a strategy map and Balanced
Scorecard to be utilised as practical tools to monitor the church’s achievements in terms of its
strategic initiatives.
The research question can be expressed as follow: What can be learnt from the current strategic
architecture of the Unite180 church and how can it be changed, improved and further developed to
ensure that the Unite180 church continues to create value sustainably?
The study focused on a qualitative approach and the literature review explored the field of business
model innovation and strategy.
|
8 |
Van vas tot fees : 'n ritueel-liturgiese ondersoek na versoening binne Suid-Afrikaanse kultuurkonteksteWepener, C. J. 04 1900 (has links)
Thesis (D. Th.)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: The need of reconciliation in South Africa is still voiced by many. Along with this need,
the absence of church unity between the DRChurch and URChurch, churches which are
still divided along racial lines, remains a sad reality. A division which has its origin
partially in a reconciliation-ritual of commensality which was inculturated in Africa on
wrong unscriptural grounds. Within this South African and Reformed reality the question
of this research was born, namely: “Which rituals can be inculturated in South Africa in
general, and in the liturgy of the DRC and URC in particular, to assist with the processes
of reconciliation and church unity?”.
This question is subsequently approached in a multi-disciplinary fashion with a ritualliturgical
exploration. The methodological starting points in the research process entail
firstly that Post’s liturgical-scientific research methodology of intereference and intuition
is used as an overarching approach, and secondly along with this in the initial phase of
the research the method of ethnography or participatory observation for the collection of
the ritual data. Within this methodology the theoretical starting points centre around the
concepts of ritual, reconciliation and liturgical inculturation. And within the field of
Practical Theology this research process moves with a spiral movement between practice
and theory. The basic theoretical starting point is that within the field of Liturgy a ritual
approach is used, and for this reason partners were found within the domain of Ritual
Studies to examine the phenomenon of reconciliation-rituals. The ritual theory of some
experts on the topic is presented with which the collected data was later evaluated. Along
with this ritual theory, liturgical inculturation is used as a critical reciprocal steering
concept which also involves both the tradition and theology in a criterium for the
evaluation and formation of rituals.
With this methodological and theoretical basis five ritual probes were conducted with
regards to reconciliation, namely a cultural anthropological, a Biblical, a liturgicalhistorical,
an actual descriptive and a South African ethnographic probe. These probes
brought several findings to the fore which can, within an African and Reformed context,be systematised within the context of the process from fast to feast as an overarching
metaphor. Drinking and eating together, or the absence thereof, coupled with
reconciliation, is present throughout all the probes like a leitmotiv and is also the central
finding of this research. More findings concerning reconciliation rituals however came to
the fore in each probe. These findings are summarised at the end of each probe and will
help to stimulate the ritual imagination concerning reconciliation. However, such
imagination must remain within a critical-normative Practical Theological liturgical
scientific framework.
The finding of this research basically attempts to show that a variety of rituals can be
inculturated within the processes of reconciliation and church unity in the DRC, URC and
South Africa. The process from fast to feast gives insight into the ‘what’, ‘when’ and
‘how’ concerning the inculturation of reconciliation rituals within an African and
Christian context. Fast and feast, which amongst other things also entails eating and
drinking together or the absence thereof, runs like a golden thread throughout all the
probes. Rituals showing these qualities of commensality are pre-eminently fit to serve as
reconciliation rituals, although they have sometimes in the past had the power to do
exactly the opposite. Therefor the finding of this research is that this feature of
commensality can be developed within South African and Reformed reconciliation
rituals, but in such a way that it serves reconciliation and church unity. And for this
purpose some ritual-liturgical guidelines are presented. / AFRIKAANSE OPSOMMING: Vanuit verskeie oorde word die noodsaak vir versoening in Suid-Afrika steeds bepleit.
Saam hiermee is die uitbly van kerkeenheid tussen die NGKerk en VGKerk, kerke wat
steeds op grond van ras verdeel is, ‘n betreurenswaardige realiteit. ‘n Verdeeldheid wat
deels sy oorsprong het in ‘n versoeningsritueel van saam eet en drink wat op ‘n verkeerde
onskriftuurlike wyse in Afrika geïnkultureer is. Vanuit hierdie Suid-Afrikaanse en
Gereformeerde situasie kom die vraag wat hierdie ondersoek aanspreek na vore, naamlik:
“Watter rituele kan in Suid-Afrika in die algemeen, en in die liturgie van die NGK en
VGK in die besonder, geïnkultureer word om te help in die prosesse van versoening en
kerkvereniging?”.
Hierdie vraagstelling word vervolgens op ‘n multi-dissiplinêre wyse met behulp van ‘n
ritueel-liturgiese ondersoek aangespreek. Die metodologiese uitgangspunte in hierdie
proses van ondersoek behels dat daar van Post se liturgiewetenskaplike ondersoekmetode
van interferensie en intuïsie as oorkoepelende benadering gebruik gemaak word, en saam
daarmee in die inisiële fase van data-kollektering die metode van etnografie of
deelnemende observasie. Binne hierdie metodologie sentreer die teoretiese vertrekpunt
rondom die begrippe ritueel, versoening en liturgiese inkulturasie. En binne die kader van
die Praktiese Teologie word daar met ‘n spiraalbeweging tussen teorie en praktyk
beweeg. Die basiese teoretiese uitgangspunte behels dat vanuit die Liturgiek met ‘n
rituele benadering gewerk is. Binne die veld van die sogenaamde Rituele Studies is
vennote gevind om die fenomeen van versoeningsrituele te bestudeer. Die rituele teorie
van enkele eksperte word gepresenteer waarmee die gekollekteerde data beoordeel is.
Saam met hierdie rituele teorie is die begrip liturgiese inkulturasie gebruik as ‘n krities
wederkerige studerende konsep wat ook die teologie en tradisie betrek in die kriterium vir
die beoordeling en ontwerp van rituele.
Met hierdie metodologiese en teoretiese basis is vyf rituele peilings ten opsigte van
versoening gedoen, te wete ‘n kultureel-antropologiese, ‘n Bybelse, ‘n liturgiehistoriese,
‘n aktueel beskrywende en ‘n Suid-Afrikaanse etnografiese peiling. Hierdie peilings hetverskeie bevindinge na vore gebring wat in ‘n Afrika-Gereformeerde konteks binne die
proses van vas tot fees as oorkoepelende metafoor gesistematiseer kan word. Saam eet en
drink, of die afwesigheid daarvan, gekoppel aan versoening loop as ‘n leitmotiv deur al
die peilings en is die sentrale bevinding van hierdie ondersoek. Daar het egter ook
meerdere bevindinge of roetemerkers ten opsigte van versoeningsrituele uit die peilings
na vore gekom. Hierdie bevindinge wat saamgevat word aan die einde van elke peiling,
help om die rituele verbeelding te stimuleer, maar dít juis binne ‘n krities-normatiewe
Prakties Teologiese liturgiewetenskaplike raamwerk.
Die bevinding van hierdie ondersoek behels basies dat ‘n verskeidenheid rituele in die
prosesse van versoening en kerkvereniging geïnkultureer kan word in die NGK, VGK en
Suid-Afrika, maar dat die proses van vas tot fees insig verleen in die ‘wat’, ‘wanneer’ en
‘hoe’, ten opsigte van die inkulturasie van versoeningsrituele binne ‘n Afrika- en
Christelike-konteks. Vas en fees, wat onder andere saam eet en drink of die afwesigheid
daarvan behels, loop soos ‘n goue draad reg deur al die peilings. Rituele wat hierdie
eienskappe van kommensaliteit vertoon, is by uitstek geskik om te dien as
versoeningsrituele, al het diesulke rituele ook soms in die geskiedenis juis die
teenoorgestelde vermag. Daarom word voorgestel dat hierdie eienskap van
kommensaliteit juis uitgebou word in Suid-Afrikaanse Gereformeerde versoeningsrituele,
maar op só ‘n wyse dat dit versoening en kerkeenheid dien. En hiervoor word enkele
ritueel-liturgiese riglyne aangereik.
|
9 |
What is really real? : A Feminist Critique of the Christian Symbolic Universe.Garman, Anthea Corinne. January 1996 (has links)
This thesis critiques from a woman’s experience and perspective the Christian Symbolic Universe’s assertion of the transcendant truth, or the “really real” behind every day experience. My contention in this thesis is that the “really real” – the guiding and shaping force behind all experience – is knowledge created in the image of the elite males who crafted the Christian Symbolic Universe, and that not only does it not fit female experience, it also prioritises male experience in such a way that it damages women. Starting with my own experience I look at how the Christian Symbolic Universe functions as a tyranny for many women. I then examine how the process of meaning making happens, how vital it is to humans to have control and make sense of their experiences, and how those excluded from this process are also those who suffer most under the oppressive structures of society. I focus on symbols which are central to the teachings of the Christian Symbolic Universe which are particularly damaging for women. I look at the chaos and sense of meaninglessness that accompanies the process of critiquing the authority of the Christian Symbolic Universe. I conclude by looking at an identity for women like myself which allows us space to move and resources to make a difference for ourselves and for other women. I assert that everyone has the right to be spiritual, to have a symbolic universe which orients life in a purposeful, healthy, affirming way, and that everyone has the right to participate in the creation of meaning. I argue for the relativising of the category of truth so that truth takes its place alongside two other important categories: what is meaningful and what is powerful. I argue for abandoning the canon, the universal truth, and eternal symbols and rituals. The creation of meaning must be open to everyone in every generation. The “really real” is not a male God who controls and directs everything. The “really real” is the struggle to make sense of life and to have the power to do that in one’s own hands. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996
|
10 |
African spirituality and methodism : a survey of Black members of the Thaba-Nchu Methodist Church.Sibeko, Malika. January 1997 (has links)
The Methodist Church of Southern Africa (MCSA) has been plagued by a number of problems. One of this problems has been the breakaway of some of its members. Some of these members have joined other churches (Mainstream and African Indigenous Churches) and others have founded their own churches. One of the major reasons for the breakaways is what I have framed lack of "African Spirituality" in the MCSA. By "African Spirituality" I imply that the African way of life does not distinguish between sacred and secular. African spirituality includes the following component elements: Belief in one God, belief in Divinities, Believe in spirits,
veneration of ancestors and practice of medicine. My research in the Thaba-Nchu area confirmed the existence of this problem in the Thaba-Nchu
Methodist church. There were three categories of respondents in this research: those who left the church are: those who live between two worlds (belonging to the MCSA and attending services in the African Indigenous Churches at the same time); and those who have single
membership. The first two categories, unanimously agreed that the lack African spirituality and that is why they left the church or have dual membership. Ways of addressing this problem, i.e., to remedy the situation, have been suggested by the respondents, some scholars and leaders of the MCSA. These suggestions include the following:
(i) singing: use of drums, clapping of hands, etc.
(ii) special Sundays for prayers of healing: the church is to use people who are gifted in this, e.g. diviners, sangomas and barapelli.
(iii) symbolic things like water to be used.
It is hoped that if these suggestions were implemented, the problem would be addressed and the breakaways would stop or slow down and those who have dual membership would be satisfied to stick to the Thaba-Nchu Methodist Church alone. To implement these suggestions, the "top down"
communication strategy adopted by the MCSA's leadership on this and other problems has to be revised, the language used must be understandable to the ordinary people (the grassroots or the marginalised) and the material must be easily accessible to them. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1997.
|
Page generated in 0.0689 seconds