This thesis examines the relationship between the Africa Inland Mission (AIM) and the Africa Inland Church (AIC) in Kenya between 1939 and 1975. AIM began laying plans for an African denomination in Kenya in 1939 and established the Africa Inland Church in 1943. The mission did not clearly define the nature of its relationship with the church it founded. The arrangement was informal, and evolved over time. In addition, the relationship between the AIM and the AIC between 1939 and 1975 was often troubled. African independent churches were formed in the 1940s because of dissatisfaction over AIM policies. The mission opposed devolution in the 1950s, even when other mission societies were following this policy in preparation for independence in Kenya. AIM continued to resist a mission church merger in the 1960s and did not hand over properties and powers to the church until 1971. The study focuses on how the mission’s relationship with the church it founded evolved during this period. It considers how mission principles and policies created tension in the relationship with the church it founded. First, it examines how mission policy contributed to significant schisms in the 1940s, giving rise to African independent churches. Second, it looks at how AIM interpreted and responded to post-war religious, political and social changes in Kenya. Third, it explores the reasons for AIM’s rejection of a proposed mission-church merger in the late 1950s. Fourth, this study investigates mission motives for resisting increased African pressure for devolution after independence in Kenya even while it helped establish the Association of Evangelicals in Africa and Madagascar. Fifth, it considers what happened to the mission and the church in the aftermath of a merger in 1971.

Symeon of Durham's history of the church of Durham, a number of earlier narratives and the fine collection of twelfth century Durham charters formed the basis for this history of the Community of Saint Cuthbert before 1150. They generally concentrated upon the acquisition and maintenance of the community's lands, the changes in which reflected the major events in northern history. The survival of the sources and the story they tell bear witness to the remarkable resilience and continuity of the community. At no time did it suffer the destruction characteristic of northern monasticism, often flourishing at times of upheaval, as during the Scandinavian and Norman Conquests. In its first days the acquisition of land was, predictably, associated with early Anglian settlement, especially royal sites. Throughout the period the growth of the patrimony was largely dependent upon royal patronage, though some bishops were also avid acquirers of land. Royal and other lay patronage can be directly associated with the need to gather support in the north. Rulers secure in the north, as native northern earls, or strong enough to subdue the area were unlikely to be great benefactors and were inclined to despoil the church. For the Cuthbertine community jurisdictional rights were important and there is evidence to suggest that there existed a substantial jurisdictional immunity within the patrimony by the tenth century. The rights of sanctuary of a mother church and the immunities of church land in the seventh century seem to have been important factors in its establishment, rather than, as has generally been suggested, the alienation of comital rights to Durham in the late eleventh century. The combination of landed wealth, jurisdictional privilege and survival accounts for the immense power of the community in the north from the seventh century onwards.

In this research, I have attempted to show how the Seventh-day Adventist Church originated in America during the 19th century, following a spiritual revival centered on the eschatology propounded by the Millerite Movement, which proclaimed the return of Christ in 1844. After the disappointment and the defection of its members, the remainder formed the nucleus of Adventists. They believed in the mission to proclaim the Second Coming of Jesus to the world, without fixing the dates. The Adventists reached Europe and from there Rwanda in the persons of two missionaries during 1919. In spite of various difficulties, they founded three mission stations to be used as a base for their growth. They integrated faith in education and medical work while, in particular, involving laity in evangelism, which was the key to their success. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)

Text in English / Christian Spirituality, Church History & Missiology / M. Th. (Church History)

Text in English / Much of the history of the Roman Catholic Church in Swaziland is conjoined with the history of the Order of the Servants of Mary. Explanations for the historiographical emphasis of this study are plentiful: the Order of the Servants of Mary was the first Catholic missionary group that worked amongst the people of Swaziland and most of the missionaries who had worked in Swaziland, both female and male, belonged to the Order of the Servants of Mary. Although Swaziland was explored by Europeans as early as the nineteenth century, the country's geographical configuration and the fact that it was a British Protectorate have kept Swaziland in the isolated back room of African studies. Consequently, the work done by the first Catholic missionaries has attracted little academic interest. This is why very little is known about the pre-Christian Swaziland. The first Christian missionaries in Swaziland were Methodists who arrived in the country in 1844. When Catholics arrived in the country sixty six years later they understood the Church as Mater et magistra (mother and teacher) forty years before the encyclical, Mater et Magistrd. Their understanding can be deduced from the way they carried out the work of evangelization. The concept of Mater et Magistra caused them to have a paternalistic mentality which kindled in them an exaggerated zeal for souls. The lack of educational institutions in the country made them feel obliged to provide education to the local people. Those educative institutions later became vehicles for propagating Catholicism, which was mingled with European cultures, largely Italian and German. Religious and cultural pluralism, which had been condemned in principle by the homogeneous structure of the Swazi society, became popular in Swaziland under the auspices of the educative institutions established by the Church. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

By way of preface several issues will be dealt with briefly. First, the study of Familism since 1862; second, the problems encountered in the study of Familism; and finally, the significance of the word "mysticism" as used in this study. Following this is an acknowledgement of assistance received by the author.

No description available.

No description available.

No description available.

No description available.