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Relevant bibliographies by topics / African Christian Worship

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Academic literature on the topic 'African Christian Worship'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "African Christian Worship"

1

McClain, William B. "Book Review: African American Christian Worship." Interpretation: A Journal of Bible and Theology 50, no. 1 (January 1996): 110–11. http://dx.doi.org/10.1177/002096439605000136.

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Ibude, Isaac Osakpamwan. "African Art Music and the Drama of Christian Worship among Baptists in Nigeria." East African Journal of Traditions, Culture and Religion 2, no. 1 (October 22, 2020): 72–82. http://dx.doi.org/10.37284/eajtcr.2.1.226.

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Church music is purpose-driven and functional art. The search for authentic African experience in Christian worship among Nigerian Baptists brought about the introduction of art music compositions into the drama of worship. The paper discusses the development and contextualisation of Baptist worship by the inclusion of new music(s) written, composed and performed by Africans for the purpose of the liturgy, serving as a voice within the culture. The research adopted an ethnographic research design. Data were collected from published works and recorded art music compositions, content analysis of worship bulletins, personal interviews with art music composers, choirmasters and pastors within the denomination. Textual analysis of art music compositions reveals that there are four different modes of communication in the drama of worship: Kerigmatic, Leitourgic, Koinonia, and Reflexive. The emergence and performance of art music compositions in the drama of worship have facilitated communication, indigenisation and acculturation of Christian worship among Baptists in Nigeria.

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Leonard, Bill J. "Book Review: III. Christian Life and Thought Studies: African-American Christian Worship." Review & Expositor 92, no. 2 (May 1995): 252. http://dx.doi.org/10.1177/003463739509200224.

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Nnamani, Amuluche-Greg. "The Flow of African Spirituality into World Christianity." Mission Studies 32, no. 3 (October 15, 2015): 331–52. http://dx.doi.org/10.1163/15733831-12341413.

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Much of the spirituality peculiar to African Christians bears traces of the influence of African Traditional Religions (atr). Prayer traditions like incantations, melodious choruses and appeal to spirits, typical of atr, have infiltrated the religious life of African Christians both at home and in Diaspora, amongst Christians in the mainline churches as well as in the African Independent Churches. Though the flow of African spiritual heritage into Christianity happened in the early history of Christianity, it accelerated in the lives of slaves in diaspora in the West Indies, the Americas and Europe. Today, the process continues amongst African migrants fleeing the unbearable political and economic strangulations in Africa; they migrate with their culture and spirituality and impact on Christianity worldwide. It is the intent of this paper therefore to explore how the African mystic sentiment, frenzied excitement and spirit-laden spirituality, which combine the sacred and the secular in practical life, influenced Christian worship and thought down the ages and, in recent times, contributed to the emergence of the Pentecostal and charismatic spirituality.

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Davies, Bishop Geoff. "SAFCEI (Southern African Faith Communities’ Environment Institute)." ANVIL 29, no. 1 (September 1, 2013): 87–91. http://dx.doi.org/10.2478/anv-2013-0007.

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Abstract The Southern African Faith Communities’ Environment Institute (SAFCEI) grew out of a life-long conviction that the Christian church had failed in its responsibility to care for God’s world. Surely we who worship the God who ‘in the beginning created’ all that exists, should take a lead in its care?

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Devalve, John R. "Gobal and Local: Worship Music and the ‘Logophonic’ Principle, or Lessons from the Songhai." Transformation: An International Journal of Holistic Mission Studies 36, no. 4 (September 10, 2019): 219–32. http://dx.doi.org/10.1177/0265378819867835.

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The Christian church has always lived in tension between its global and its local identities, between gospel and culture. One aspect in which this tension plays out is in worship music. As the gospel came to them, many African churches adopted a North American/European form of song, ignoring or neglecting their local, traditional music. They opted for a more global identity and minimized their local identity. The church amongst the Songhai of West Africa is an example of this phenomenon. A church that neglects its local identity, however, has little appeal to the surrounding society and loses its prophetic voice to the community. Resolving the tension between the two identities is an important matter for every church. Thinking through worship music practices plays a key part in resolving this tension. A tool called the ‘logophonic’ principle may be of help in this regard. The tool looks at both words (lyrics) and sounds (accompaniment) to reexamine and renew worship practices and craft new music for congregations. This article explains how this tool might work and urges the necessity of good theological thinking and about worship and worship music.

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Ashe, Muesiri O., and Vivian Besem Ojong. "Christian Missions and Covid-19 in Africa and Latin America: A Case Study of Brazil, Nigeria, and South Africa." Journal of Intellectual Disability - Diagnosis and Treatment 9, no. 3 (June 1, 2021): 228–35. http://dx.doi.org/10.6000/2292-2598.2021.09.02.10.

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Congregational worship among the religious organizations in Africa and Latin America, particularly the rapidly expanding Christian missions, has been of significant consideration in the light of medical recommendations involving social distancing and avoidance of large social gatherings concerning the coronavirus pandemic. This is among recent observations and has attracted more focus following an acute controversy over the role of the Church in Brazil vis-à-vis government policies on the Covid-19 pandemic and the fact that a number of churches in Nigeria were allegedly initially reluctant to respond to the government lockdown declaration and the resultant ban on congregational worship. Simultaneously, the agenda of financial and material assistance to the poor by the large Christian denominations in South Africa as one means of sustaining the lockdown rather attracted criticism, as they were unable to sustain the project. Furthermore, the role of religious bodies came to the fore as global surveys demonstrated that, on average, the masses in these two continents are among the most religiously observant people in the world. As we shall see in the concluding section, this is the major consideration of Idayat Hassan, Director of the Abuja-based Centre for Democracy and Development, in his assessment of the African context.

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Weld, Emma L. "‘Walking in the light’: the Liturgy of Fellowship in the Early Years of the East African Revival." Studies in Church History 35 (1999): 419–31. http://dx.doi.org/10.1017/s0424208400014182.

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During a Christmas convention at Gahini mission station in Rwanda in 1933, a large number of people publicly confessed their sins, resolved to turn from their present beliefs and embraced the Christian Faith. From then on, missionaries of the Ruanda Mission wrote enthusiastically to their supporters in Britain of people flocking into churches in South-West Uganda and Rwanda, of ‘changed lives’, of emotional confessions followed by ‘tremendous joy’, and of the spontaneous forming of fellowship groups and mission teams. Ugandans working at Gahini saw an opportunity for ‘waking’ the sleeping Anglican Church in Buganda and elsewhere which had, they believed, lost its fervour. Following in the tradition of the evangelists of the 1880s and 1890s they travelled vast distances to share their message of repentance and forgiveness with others. This was the beginning of the East African Revival, long prayed for by Ruanda missionaries and the Ugandans who worked alongside them. Max Warren, General Secretary of the Church Missionary Society, writing in 1954 when the Revival was still pulsating through East Africa, perceived the revival phenomenon as ‘a reaffirmation of theology, a resuscitation of worship and a reviving of conscience … for the church’. All three were in evidence from the early years of the East African Revival, but perhaps the most dramatic change was the form taken by the ‘resuscitation of worship’.

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Chandler, Diane J. "African American Spirituality: Through Another Lens." Journal of Spiritual Formation and Soul Care 10, no. 2 (November 2017): 159–81. http://dx.doi.org/10.1177/193979091701000205.

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African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities of history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King's leadership, and the emergence of the Black Church. Four spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas of the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God's intention for freedom and justice to be afforded to every individual.

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Ayanyinka, Ayobami A. "From Waste to Wealth: An Advocacy for Preserving African Church M usic Values for Contemporary Christian Worship." Asia-Africa Journal of Mission and Ministry 20 (August 31, 2019): 3–18. http://dx.doi.org/10.21806/aamm.2019.20.01.

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Dissertations / Theses on the topic "African Christian Worship"

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Kibiku, Peter Mbugua. "Christian worship in an African context." Berlin Viademica-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2784971&prov=M&dok_var=1&dok_ext=htm.

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Oyemomilara, Cornelius. "Towards a contextualization of worship : a challenge to the Nigerian Baptist Convention." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/towards-a-contextualization-of-worship-a-challenge-to-the-nigerian-baptist-convention(0f77a96e-79eb-4bc4-bc5d-8fe59104f646).html.

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The worship service of the Yoruba Baptist Churches of the Nigerian Baptist Convention reflects the Western ways of life. The Nigerian Baptist pastors are oriented from the seminary where suits and ties are the official dress for ministration, the teaching of theology is Western oriented, many of the worship services are conducted in English language, most brides and bridegrooms often put on Western clothes during their wedding ceremonies and Western music and musical instruments are used to the detriment of the indigenous ones. Most of the African ways of life are not encouraged. Consequently, the worshippers are alienated, confused, disoriented and dissatisfied. This alienation is the result of what I describe in this research as ‘psychological slavery’.In this research, I argue that the Yoruba Baptist Christian of Nigeria, like other tribes in the world, have their cultural heritage which ought to be used in the place of the foreign elements/materials of worshipping the Lord. Some of the elements/materials I emphasize in this research include akara (local cake) and sobo drink (juice extracted from Hibiscus sabdariffa) in the place of bread and wine for Eucharist, indigenous clothes for the pastors and couples in the place of Western clothes during ministration and the wedding service respectively, indigenous music and musical instruments, oriki Olodumare (God praise-name) and the use of the Yoruba command-language in prayer. The aim of this thesis is to propose a contextual form of worship whereby the Yoruba Baptist Christians have a holistic worship fulfilled within their socio-religio-cultural context.

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Pewa, Sibusiso Emmanuel. "Song, dance, and worship in the Zionist Christian Churches: an ethnomusicological study of African music and religion." Thesis, University of Zululand, 1997. http://hdl.handle.net/10530/1304.

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A dissertation submitted to the Faculty of Arts in partial fulfilment of the requirements for the degree of Master of Music in the Department of Music at the University of Zululand, South Africa, 1997.
The aim of this study is to investigate the relationship between music and worship in contemporary African society. Since there are various forms of activities that constitute the African society, the study will focus on the Zionists' Church music and worship from an ethnomusicological point of view.

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Amadi, Mark. "British-African Pentecostal megachurches and postmodern worship : comparative and contemporary influence and impact." Thesis, University of Birmingham, 2016. http://etheses.bham.ac.uk//id/eprint/7039/.

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To what extent is British African Pentecostal Megachurch (BAPMC) a postmodern phenomenon, and has APMC influenced the western Pentecostal worship style in any way? The plethora of literature on Megachurches reveals a gap in knowledge about African Pentecostal Megachurch (APMC) worship and its influences, especially within the UK. Consequently, there is a need to research if the APMC worship concept is a postmodern phenomenon. This study seeks to investigate and determine if there is any influence and to what extent the African Pentecostal Megachurch is a postmodern phenomenon. To determine this, the study examines early African religion, missionary Christianity, African Instituted Churches, African Pentecostalism, transmigration and African immigration, the Black Church, African Diaspora and the Megachurch to give an understanding of African worship concept in comparison to what is obtainable today. A research methodology peculiar to this study was adopted, which involved using four APMCs in London as case studies to generate sufficient data to answer the research question along with existing literature and research projects by Megachurch experts. This study used the western contemporary culture (WCC) as a lens to view how these APMCs worship today compared to the African early worship styles and establishes that a relationship exists between the WCC and the APMCs’ worship concept; that WCC has influenced the APMC worship concept. Likewise, the western Pentecostal worship style has been influenced by African Pentecostal worship features. Throughout this thesis, the phrases ‘postmodernism’ and ‘WCC’ will be used interchangeably.

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Munyai, Alidzulwi Simon. "Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.

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Smith, Reginald. "Keep it real starting a Christian hip-hop service in a Reformed context /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com/search.cfm?p044-0026.

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Mqala, Lieberman Mxolisi. "An assessment of African Christian beliefs in ancestors in view of a responsible interpretation of 1 Corinthians 8:4-6 within the South African context." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49744.

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Thesis (MPhil)--Stellenbosch University, 2003
ENGLISH ABSTRACT: The object of this study is to assess African Christian beliefs in ancestors in lieu of a responsible interpretation of 1 Corinthians 8 :4 - 6. Warranting this assessment is the confusion that arises from the perception that African beliefs in ancestors and the tenets of Christian faith are compatible. Scriptural teaching seems to address the question of "ancestral worship" and does seem to portray it as something mutually exclusive to the tenets of Christian faith. Some of the authors cited in the thesis attest to this, and others seem to be rising in defence of "ancestor worship" by accommodating it without any problem on the same level as Christianity. Syncretism arises in the desire to strike a compromise between the two religions and allow African Christians to practise "ancestor worship" whilst confessing to be Christians at the same time. The selected text, ] Corinthians 8: 4-6, will be the centre of the assessment into the practice of "ancestor worship" by African Christians. This is because it contains a passage where Paul addresses the issue of food dedicated to idols. Paul's resolution of the issue - with his intention of maintaining harmony in the church and in the spirit of love - seems to accommodate the eating of meats offered to idols, but encourages abstinence in consideration of the weak. This principle of love may seem to bring accommodation, yet after a rigorous discussion the thesis concludes that the text still excludes the worship of idols. "Ancestor worship" is in this thesis seen to be within the given definitions of idolatry as it involves the sacrificing of meats and foods to ancestors and the deceased. In the final analysis the quest for a solution to ancestor beliefs and practices by African Christians challenges the Church to focus on a responsible interpretation of Biblical texts, and in such a way that it would bring light as to whether ancestor beliefs and practices are in continuation with Biblical perspectives or not.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om Afrika-Christene se opvattings met betrekking tot hul voorouers aan die hand van 'n verantwoorde verstaan van 1 Korintiers 8:4-6 te evalueer. Die studie is genoodsaak deur verwarring oor die vraag of die beginsels en praktyke van "voooroueraanbidding" met die Christelike geloof versoen kan word. Vol gens die studie blyk dit dat die gekose teks die vraag van "vooroueraanbidding" aanspreek, en wel as onversoenbaar met die wesensaard van die Christelike geloof. Sommige van die bronne waarna die tesis verwys, onderskryf hierdie standpunt, terwyl ander "vooroueraanbidding" verdedig en probleemloos op dieselfde vlak as die Christelike geloof akkommodeer. Die gevolg is dat sinkretisme ontstaan as 'n kornpromis tussen die twee perspektiewe, wat dit vir belydende Afrika-Christene moontlik maak om "vooroueraanbidding" te bedryf. 1 Korintiers 8:4-6 vonn die kemgesigspunt vanwaar die praktyk van "vooroueraanbidding" deur Afrika-Christene geevalueer word. In die gedeelte bespreek Paulus die vraag of Christene voedsel mag eet wat aan afgode gewy is. In die lig van sy bedoeling om 'n gees van liefde en eenheid in die gemeente aan te moedig, laat hy ruimte vir Christene se vryheid om afgodsvleis te eet, maar beveel aan dat dit ter wille van swakkeres in die geloofliefs gelaat moet word. Hoewel die liefdesbeginsel ruimte mag laat vir die akkommodering van "vooroueraanbidding", kom die tesis 11<'1 indringende bespreking tot die slotsom dat I Korintiers 8:4-6 dit as 'n opsie vir Christene uitsluit, "Vooroueraanbidding" word hier gedefinieer as afgodery, aangesien dit die offerande van vleis en ander kos aan voorouers en afgestorwenes insluit. Om enigsins 'n oplossing vir die probleem van "vooroueraanbidding" deur Afrika- Christene te vind, vra in die finale instansie dat kerke sal fokus op 'n verantwoorde interpretasie van die Bybel, wat sal kan aandui of sodanige geloofspraktyke 'n voortsetting van Bybelse perspektiewe is al dan nie.

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Ayokunle, Samson Olasupo A. "Elements Sustaining Public Worship among Diaspora African Christians in Liverpool since 1900." Thesis, University of Liverpool, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.490813.

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1. Identifying the Research Questions The British society in a way does not encourage the worship of God. What it encourages is the caricature of the worship of God. But we Christian pastors and Mricans in particular believe that if we train our people and focus their gaze properly on our Lord and Saviour Jesus Christ, the society will not be able to squeeze them into its mode.! . The above statement is symptomatic of the problem that Diaspora Mrican Christians assume is posed for their own spirituality and, in particular, their public worship by the decline in the popularity of religion in British society? The statement also suggests that Diaspora Mrican Christians perceive that direct and purposeful Christian teaching with emphasis upon discipleship is a panacea for halting the influence of secularization on the faith of their members in Britain. This study takes off from these presuppositions/hypotheses to explore how today's Diaspora African Christians in the city of Liverpool sustain their faith commitment, especially through their participation in public worship. This research has not limited the provision of an answer to the exploration of the elements of worship alone, although that is the primary focus. Worship takes place not in a vacuum, but in a society. The study, therefore, explores the manner in which Liverpool's Diaspora Mricans Christians relate their public worship to broader personal and social goals. The answer to the research question was also sought through a consideration of conditions within the host society. This is done by exploring those factors within the community of Liverpool that either enable or stand in the way of the worship of Diaspora Mrican Christians. This necessarily involves the location of today's Diaspora African Christian community against the background of a historical overview of their migration and settlement in the UK and particularly in the city of Liverpool. This migratory movement has resulted in the creation of a dynamic Mrican Diaspora community in the city. Consequently, the study explores the religious consciousness and activities of the communities, especially focusing upon the elements of their public worship as an effective part of community life and social identity. The study further explores how Diaspora Mrican Christians have been able to navigate successfully the various dilemmas they face as they come to Britain and Liverpool. These dilemmas include the increasingly secular nature of their new society, which appears to be in direct contrast to their very religious African society.3 This dilemma is heightened by the rejection some say they faced from the whiteÃ‚Â· churches when they attempted to worship with them, the racial hostility some have encountered in society, and the loneliness that most of them experienced in Liverpool. The apparent lack of openness to the adaptation of mainstream worship and, indeed, of theological expression to Mrican sensibilities, is equally part of their dilemmas. These factors have not only led them to establish their own churches but have helped to reinforce their attitudes towards public worship. Hence the act of public worship does not for them stand apart from their wider cultural expression, but rather it 3 The response of virtually all interviewees that they came from a very religious Mrican background is functions as an adequate coping tool for Diaspora Mrican Christians in Liverpool. It also gives them the opportunity of experiencing holistic life fulfilment within an enabling social groUp.4 . The African churches thus serve the fulfillment of sociocultural and spiritual yearnings of Mricans in the diaspora. Sturge refers to these functional assemblies as 'the Community Church's, which I would prefer to term as the Holistic Church. It is holistic in terms of its determination to minister to the spirit, soul and body of every member. , The thesis approaches the research question by identifying the background religious worldview of Diaspora Mricans, the nature of their worship, and the conditions in the host society, as the three principal sources of religious behaviour of these immigrants. This is brought together as the interpretative triangle of religious behaviour. The impact of Diaspora Mrican Christians' worship on the Liverpool community is examined alongside a critique of those factors in the host society that enable or inhibit the people's worship. It is my hope that the findings from the research will be of benefit to Christian churches all over the world, but especially to the Mrican immigrant churches and other Christian churches in Liverpool. This research does not investigate the future of public worship among the future generation of Diaspora Mricans Christians; this is however an interesting area for further research. Taken as a whole, the thesis offers a comprehensive response to questions relating to the role of public worship among Liverpool Diaspora Mrican Christians and to the manner in which that public worship is sustained.

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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Strang, Fred Foy. "Meisisi Enkai! : claiming cultural identity in Maasai Christian worship in the Presbyterian Church of East Africa." Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/30799.

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This study seeks to answer the research question. To what extent and in what ways has the practice of Christian worship and the training of Maasai Christian worship leaders in the Presbyterian Church of East Africa (PCEA) taken into account the distinctives of Maasai culture? In order to answer this question, both library investigation of Maasai culture and Presbyterian history among them and field work research in the PCEA Olchoronyori, Injashat, and Ewuaso mission areas were undertaken. The study provides a background history of the PCEA from its Scottish Presbyterian roots beginnings at Kibwezi in 1891 through African denominational autonomy in 1956 and continued 20^th century Presbyterian outreach efforts among the Maasai. Of special emphasis is the work of the historic Kikuyu mission station and its influence on Maasai people. This study also details Maasai culture in both historic and contemporary contexts as it relates to the topic of Christian worship and worship leader training. Extensive use of historic mission photography as well as current images provides primary source material. In addition, a field study was undertaken involving worship observations in thirty-five PCEA congregation in Kenya. At each church, administration of a survey instrument to ascertain attitudes toward worship practice took place. In many of the PCEA Maasai congregations in the study area, one finds western liturgy, hymnody, and formal clergy and worship leader practices. Photography from each site and interviews with the PCEA evangelist assigned to these churches assist in providing a convergence of resources showing the extent of western Presbyterian influence on Maasai Christian worship and the opportunities for and levels of Maasai worship leader training. At the conclusion of the field work endeavour, a focus group debriefing facilitated the clarifying of current issues in Maasai worship and worship leader development. By tracing the Presbyterian Church’s work with the Maasai people and analyzing the gathered data pertaining to the study area, this theses shows that Presbyterian work among the Maasai in the areas of worship and worship leader training has not adequately taken into account the cultural distinctives of the Maasai people. Furthermore, this inadequacy has led to friction, alienation, and the possibility of schism. As a reaction, some Maasai churches in the study area are now beginning to assert more demonstratively their unique cultural heritage by incorporating elements of Maasai expression into service of Christian worship. The study concludes that indigenous cultural models are providing new insight into Christian worship leader training and new emphasis for claiming cultural distinctives in Maasai Christian worship.

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Books on the topic "African Christian Worship"

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African American Christian worship. Nashville, TN: Abingdon Press, 2007.

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African American Christian worship. Nashville: Abingdon, 1993.

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Kibiku, Peter Mbugua. Christian worship in an African context. Berlin: Viademica, 2006.

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Worship as body language: Introduction to Christian worship : an African orientation. Collegeville, Minn: Liturgical Press, 1997.

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Muchimba, Felix. Liberating the African soul: Comparing African and western Christian music and worship styles. Colorado Springs, CO: Authentic Pub., 2007.

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Nurturing faith & hope: Black worship as a model for Christian education. Cleveland: Pilgrim Press, 2004.

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Aghahowa, Brenda Eatman. Praising in black and white: Unity and diversity in Christian worship. Cleveland, Ohio: United Church Press, 1996.

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Worldview, way of life and worship: The continuing encounter between the Christian faith and Ga religion and culture. Zoetermeer: Boekencentrum Academic, 2009.

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1945-, Troeger Thomas H., ed. The hum: Call and response in African American preaching. Nashville: Abingdon Press, 1995.

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The living dead and the living God: Christ and the ancestors in a changing Africa. Pietermaritzburg, South Africa: Cluster Publications, 2007.

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Book chapters on the topic "African Christian Worship"

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Aechtner, Thomas. "One in Worship: Recapitulation, Transnational Identities, and Christian Pan-Africanism." In Health, Wealth, and Power in an African Diaspora Church in Canada, 40–59. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137485496_3.

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Tovey, Phillip. "African Independent Churches." In Inculturation of Christian Worship, 79–106. Routledge, 2019. http://dx.doi.org/10.4324/9780429199417-5.

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Andemicael, Awet. "The Theology of Richard Allen’s Musical Worship." In Theology, Music, and Modernity, 260–92. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198846550.003.0013.

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This chapter examines the role music may have played in Bishop Richard Allen’s struggle for African-American liberation from slavery, and empowerment as full participants in church and state affairs. It begins with a broad survey of music in American and British abolitionist efforts in the late eighteenth and early nineteenth centuries, including two hymns of Allen’s own composition, to provide context for Allen’s engagement with music. In comparison to such protest songs, the hymns Allen selected for his hymnbooks were not overtly political. Nevertheless, the theology of music they represented resonated with socio-political significance, coalescing around three key themes: musical worship as (a) a means for conversion and a telos for the Christian life; (b) a bridge between heaven and earth; and (c) a reflection of, and aide to, the formation of community and ecclesial unity.

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Jones, Alisha Lola. "“Wired”." In Flaming?, 149–71. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190065416.003.0006.

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Chapter 5 investigates a case study of Tonéx, a queer preacher-musician who embodies a combination of the most popular archetypes of African-American men’s worship—the preacher and the vocalist head musician—while wielding multifarious rhetorics during his musical performance. Tonéx’s case contests the portrayal of same-gender-loving men as down low, secretive, deceptive, and always withholding information about who they are from their loved ones. Chapter 5 investigates the queer Pentecostal performative strategies behind the creative process of worshipping in Spirit and in truth, as Tonéx grounds his performances in bodily experiences recorded on the Unspoken album. By vocalizing unspoken bodily experiences for gospel music audiences, Tonéx guides his fans through an exploration of what it means to be wired: that is, the occurrence of the embedded, transferred, bestowed, gifted, ridiculed, and surveilled aspects of being a queer masculine survivor of sexual assault in Pentecostal Christian communities.

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Brown, Amanda. "Introduction." In The Fellowship Church, 1–17. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565131.003.0001.

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This chapter introduces the African American intellectual and theologian Howard Thurman and the physical embodiment of his thought: the Church for the Fellowship of All Peoples. The Fellowship Church, which Thurman cofounded in San Francisco in 1944, was the nation’s first interracial, intercultural, and interfaith church. Amid the growing nationalism of the World War II era and the heightened suspicion of racial and cultural “others,” it successfully established a pluralistic community based on the idea “that if people can come together in worship, over time would emerge a unity that would be stronger than socially imposed barriers.” Rooted in the belief that social change was inextricably connected to internal, psychological transformation and the personal realization of the human community, it was an early expression of Christian nonviolent activism within the long civil rights movement. The Introduction locates the Fellowship Church within its historical context and argues that, rather than being “56 years ahead of his time” as the SF Gate reported in 2010, the Fellowship Church was actually right on time—a distinct product of its historical moment and a provocative expression of midcentury liberal American thought.

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"“She Worships at the Kikuyu Church”: The Influence of Scottish Missionaries on Language in Worship and Education among African Christians." In Africa in Scotland, Scotland in Africa, 287–306. BRILL, 2014. http://dx.doi.org/10.1163/9789004276901_015.

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Watts, Edward J. "Rome, the Arabs, and Iconoclasm." In The Eternal Decline and Fall of Rome, 135–49. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190076719.003.0012.

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By the early seventh century a combination of Persian invasions and, ultimately, Arab conquests removed the Roman Empire from the Middle East and North Africa. Although the emperor Heraclius sparked a brief but dramatic Roman resurgence in the early 630s, these traumatic losses pushed Romans to reintroduce the rhetoric of decline and renewal. Instead of focusing on the traditional, pagan Roman past as Romans had done in earlier centuries, their seventh- and eighth-century counterparts thought about how the empire’s Christian religious practices had fallen away from the ideals that had once made Rome a powerful Christian empire. One result was the Iconoclastic controversy, an argument between Romans who embraced the role of icons in Christian worship and others who wanted to suppress their use. Both sides claimed that the religious practices for which their opponents advocated had broken with the traditions that had once made the empire strong.

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