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Journal articles on the topic 'African evangelical Christianity'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Ward, Kevin. "The East African Revival of the Twentieth Century: the Search for an Evangelical African Christianity." Studies in Church History 44 (2008): 365–87. http://dx.doi.org/10.1017/s0424208400003727.

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African Christian history in the twentieth century furnishes many examples of what can justifiably be described as revival or renewal. To the extent that Christian evangelization in sub-Saharan Africa was propelled by the European missionary movement, it is not surprising that an important element in revival should be a concern to ground the Gospel in an African milieu, expressive of African cultures and sensibilities, and driven by an autonomous African agency. The missionary forms in which Christianity was expressed came under critical scrutiny. This essay is an examination of the East Afric

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Asamoah-Gyadu, J. Kwabena. "Bediako of Africa: A Late 20th Century Outstanding Theologian and Teacher." Mission Studies 26, no. 1 (2009): 5–16. http://dx.doi.org/10.1163/157338309x442335.

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AbstractKwame Bediako of the Akrofi-Christaller Memorial Institute of Theology, Mission and Culture based in Akropong-Akwapim in Ghana, was a stalwart in the field of African Christianity and Theology. He was called home to glory in June 2008 at the age of 63 years. Converted from atheism whilst studying for a doctorate degree in French and African literature at the University of Bordeaux in France, Bediako embraced a conservative evangelical faith. He went on to do a second PhD in Theology under the tutelage of Andrew F. Walls in Aberdeen. Bediako returned to Ghana in 1984 to found the then A

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Gilliland, Dean S. "How “Christian” Are African Independent Churches?" Missiology: An International Review 14, no. 3 (1986): 259–72. http://dx.doi.org/10.1177/009182968601400301.

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The article recognizes the impact that independent churches are having on the formation of Christianity on the African continent. Failure to recognize these churches arises from issues that are related to the historical missionary movement. A responsible theological evaluation of these churches must be done. Superficial acceptance is as intolerable as unfair condemnation. A grid for typing the wide-ranging movements is as follows: (1) Primary-evangelical Pentecostal, (2) Secondary-evangelical Pentecostal, (3) Revelational-indigenous, (4) Indigenous-eclectic. Classification of the churches into

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Byerman. "Talking Back: Phillis Wheatley, Race and Religion." Religions 10, no. 6 (2019): 401. http://dx.doi.org/10.3390/rel10060401.

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This essay examines the means by which African American poet Phillis Wheatley uses her evangelical Christianity to engage issues of race in revolutionary America. In her poetry and other writings, she addresses and even instructs white men of privilege on the spiritual equality of people of African descent.

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Sommerschuh, Julian. "Questioning Growth: Christianity, Development, and the Perils of Wealth in Southern Ethiopia." Journal of Religion in Africa 50, no. 1-2 (2021): 32–53. http://dx.doi.org/10.1163/15700666-12340178.

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Abstract Research on the economic effects of African Christianity has mainly focused on Pentecostalism. The dominant opinion of this literature is that Pentecostalism stimulates economic activity and supports economic development. This article looks beyond Pentecostalism by discussing the case of an Evangelical church in southern Ethiopia. Covering a period of two decades, I trace a shift in the relation between Evangelicalism and local aspirations for economic development. Initially seen as a means to achieve religious ends, the pursuit of development has recently been problematized as a sour

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Johnson, Marilynn. "“The Quiet Revival”: New Immigrants and the Transformation of Christianity in Greater Boston." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 231–58. http://dx.doi.org/10.1525/rac.2014.24.2.231.

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AbstractIn the years after 1965, a new wave of Asian, Latino, Caribbean, and African immigrants has transformed and revitalized the religious landscape of many U.S. cities. This essay explores the transformation of Christianity in greater Boston, where new immigrants replenished ailing congregations and infused them with new religious and social practices. This de-Europeanization of Christianity was not simply a result of transnational practices but resulted from a collaborative process between immigrants and native-born religious institutions. Both Catholic and Protestant churches experienced

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Fape, Michael O. "National Anglican Identity Formation: An African Perspective." Journal of Anglican Studies 6, no. 1 (2008): 17–30. http://dx.doi.org/10.1177/1740355308091383.

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ABSTRACTAfrica played a prominent role in the formation of earliest Christianity not least in the persons of Cyprian of Carthage and Augustine of Hippo. The Anglican heritage is considered through the experience of the Yoruba people in south-west Nigeria through whom christian faith came to the rest of Nigeria. The Anglicanism which came to the Yoruba was evangelical through the Church Missionary Society, though a key role was played by liberated slaves from Sierra Leone. Contexts in which the gospel is proclaimed and the way it is expressed may change, yet the contents of the gospel do not. A

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WASHINGTON, JAMES MELVIN. "Jesse Jackson and the Symbolic Politics of Black Christendom." ANNALS of the American Academy of Political and Social Science 480, no. 1 (1985): 89–105. http://dx.doi.org/10.1177/0002716285480001008.

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This article examines the significance of the Reverend Jesse Jackson's bid for the Democratic party's presidential nomination. Jackson's candidacy represents a new use of political revivalism, an old evangelical political praxis recast in the modalities of African American Christian culture. This praxis is an aspect of American political culture that has often been overlooked because of past misunderstandings of American folk religion in general, and black Christianity in particular, as captives of an otherworldly and privatized spirituality. This article contends that black Christianity has a

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Rich, Jeremy. "Zaire for Jesus: Ford Philpot’s Evangelical Crusades in the Democratic Republic of Congo, 1966-1978." Journal of Religion in Africa 43, no. 1 (2013): 4–28. http://dx.doi.org/10.1163/15700666-12341242.

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Abstract This essay explores how Congolese Protestants developed a partnership with Kentucky-born Methodist evangelist Ford Philpot from 1966 to 1978. Philpot’s revival tours allowed Congolese clergy to negotiate as equals with U.S. Protestants, marking a major change from the dominant role of missionaries prior to independence in 1960. During and after Philpot’s crusades Congolese Protestants wrote Philpot about their spiritual views and their troubles in Mobutu’s Zaire. Instead of being merely passive followers of Philpot’s evangelical and charismatic preaching, Congolese sought to use him a

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Burton, John W. "Christians, Colonists, and Conversion: a View from the Nilotic Sudan." Journal of Modern African Studies 23, no. 2 (1985): 349–69. http://dx.doi.org/10.1017/s0022278x00000215.

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The majority opinion of those who have contributed to the literature on conversion in sub-Saharan Africa suggests that Islam has been more ‘successful’ than Christianity in attracting the faithful. The standard inventory of explanations for this state of affairs include the following: first, it has been commonly noted, Islam has proved to be more compatible than Christianity with indigenous customs, cosmology, and morality. A second point that has been argued with some consistency (though evidencing not a small measure of ethno-centric bias) is that ‘it is easier for the African to govern hims

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Witmer, Andrew. "Agency, Race, and Christianity in the Strange Career of Daniel Flickinger Wilberforce." Church History 83, no. 4 (2014): 884–923. http://dx.doi.org/10.1017/s0009640714001164.

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For several decades, agency has been a central concept in the historical study of Christian missions, yet it remains more frequently invoked than analyzed. This article explores the formulation of evangelical protestant beliefs about human agency in the context of efforts to evangelize the world. It does so by examining the fraught relationship between a Sierra Leonean Christian missionary named Daniel Flickinger Wilberforce and the United Brethren in Christ, an American denomination that first championed and later disfellowshipped him. Wilberforce experienced a fleeting American celebrity dur

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Ethe, Kamuyu-Wa-Kang. "African Response to Christianity: A Case Study of the Agikuyu of Central Kenya." Missiology: An International Review 16, no. 1 (1988): 23–44. http://dx.doi.org/10.1177/009182968801600102.

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This article explores the religious, cultural, and political dynamics of the Agikuyu response to Christianity from 1900–1950. The article is divided into five sections. In the first section the author briefly traces the theological ideas which prevailed in Europe in eighteenth and nineteenth centuries and how these ideas led to the rise of the Evangelical Missionary Movement. The second section deals with the initial contact made by Europeans and missionaries with the Agikuyu. The third section explores the nature of the Agikuyu religion and culture and the missionary response to that religion

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Walls, Andrew F. "Eschatology and the Western Missionary Movement." Studies in World Christianity 22, no. 3 (2016): 182–200. http://dx.doi.org/10.3366/swc.2016.0155.

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The article considers the influence of eschatological concepts, especially in Puritan and Evangelical circles, on the development of Protestant missions from the early mission efforts among Native Americans to the mid-nineteenth century and notes the major changes introduced by a move from the expectation of a period of notable response to the Gospel to the expectation of the return of Christ to a worsening world. It is argued that very divergent eschatological expectations at different times brought stimulus and direction and that eschatology in African and Asian Christianity needs fuller inv

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Müller, Retief. "AFRIKANER REFORMED MISSIONARY ENTHUSIASTS AND THE VOORTREKKERS: WITH SPECIAL REFERENCE TO DINGAANSDAG/GELOFTEDAG AND ALSO THE 1938 EEUFEES." Studia Historiae Ecclesiasticae 41, no. 3 (2016): 111–30. http://dx.doi.org/10.25159/2412-4265/445.

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The missionary discourse in Afrikaner Reformed Christianity has been controversial, because it is implicated in the development of early apartheid policies, which were subsequently implemented by National Party governments. This article does not directly concern itself with apartheid, however, but rather with the ideological backdrop against which this policy developed, i.e. Afrikaner nationalism. Afrikaner nationalism was deeply informed by a mythological reconstruction of the Voortrekkers as ideal Afrikaners. For this reason, the 1938 ox-wagon centenary Trek was a formative occasion in Afrik

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Anthony, David Henry. "Max Yergan, Marxism and Mission during the Interwar Era." Social Sciences and Missions 22, no. 2 (2009): 257–91. http://dx.doi.org/10.1163/187489309x12537778667273.

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AbstractFrom 1922 through 1936 Max Yergan, an African-American graduate of historically Black Shaw University in Raleigh, North Carolina represented the North American YMCA in South Africa through the auspices of the Student Christian Association. A student secretary since his sophomore year in 1911, with Indian and East African experience in World War One, Yergan's star rose sufficiently to permit him entry into the racially challenging South Africa field after a protracted campaign waged on his behalf by such interfaith luminaries as Gold Coast proto nationalist J.E.K. Aggrey and the formida

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TURNER, JACK. "JOHN LOCKE, CHRISTIAN MISSION, AND COLONIAL AMERICA." Modern Intellectual History 8, no. 2 (2011): 267–97. http://dx.doi.org/10.1017/s1479244311000199.

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John Locke was considerably interested and actively involved in the promotion of Protestant Christianity among American Indians and African slaves, yet this fact goes largely unremarked in historical scholarship. The evidence of this interest and involvement deserves analysis—for it illuminates fascinating and understudied features of Locke's theory of toleration and his thinking on American Indians, African slaves, and English colonialism. These features include (1) the compatibility between toleration and Christian mission, (2) the interconnection between Christian mission and English geopol

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Manglos-Weber, Nicolette D. "The Contexts of Spiritual Seeking: How Ghanaians in the United States Navigate Changing Normative Conditions of Religious Belief and Practice." Sociology of Religion 82, no. 2 (2021): 133–55. http://dx.doi.org/10.1093/socrel/sraa058.

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Abstract Two concurrent agendas in the sociology of religion explore how conditions of secularism in the United States result in widespread norms of “spiritual seeking”, and how religion functions as a basis of belonging for U.S. immigrants. This study brings these subfields together by asking whether new immigrants from Ghana, West Africa, also exhibit an orientation of spiritual seeking in their religious trajectories, and how they engage with normative conditions of spiritual seeking within institutional contexts. I find strong evidence of spiritual seeking in their narratives, and I identi

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Bergler, Thomas E. "Youth, Christianity, and the Crisis of Civilization, 1930–1945." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 259–96. http://dx.doi.org/10.1525/rac.2014.24.2.259.

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AbstractDuring the 1930s and 1940s, the Great Depression and the rise of communism and fascism in Europe convinced a broad spectrum of Americans that they were living through a prolonged “crisis of civilization” with real potential to destroy all they held dear. Meanwhile, they saw evidence that these global problems put young people especially at risk for immorality, loss of hope, and political subversion. Because the “youth problem” and the “world crisis” seemed to be inextricably linked, even the everyday behaviors of young people took on a heightened political significance in the eyes of m

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Saillant, John. "Antiguan Methodism and Antislavery Activity: Anne and Elizabeth Hart in the Eighteenth-Century Black Atlantic." Church History 69, no. 1 (2000): 86–115. http://dx.doi.org/10.2307/3170581.

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Around 1790, two young sisters born into a slaveholding free black family began instructing Antiguan slaves in literacy and Christianity. The sisters, Anne (1768–1834) and Elizabeth (1771–1833) Hart, first instructed their father's slaves at Popeshead—he may have hired them out rather than using them on his own crops—then labored among enslaved women and children in Antiguan plantations and in towns and ports like St. John's and English Harbour. Soon the sisters came to write about faith, slavery, and freedom. Anne and Elizabeth Hart were moderate opponents of slavery, not abolitionists but me

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Yong, Amos. "Evangelical Christianity and Democracy in Latin America; Evangelical Christianity and Democracy in Africa; Evangelical Christianity and Democracy in Asia." Pneuma 31, no. 2 (2009): 328–29. http://dx.doi.org/10.1163/027209609x12470371389000.

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Ranger, Terence. "Evangelical Christianity and Democracy in Africa." Transformation: An International Journal of Holistic Mission Studies 19, no. 4 (2002): 265–67. http://dx.doi.org/10.1177/026537880201900407.

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Boissevain, Katia. "Dilemmas of Sharing Religious Space." Common Knowledge 26, no. 2 (2020): 290–97. http://dx.doi.org/10.1215/0961754x-8188892.

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Christianity has a long presence in the Maghreb, dating back to Roman imperial times. Eventually it became a mostly Muslim region, but in the late nineteenth century, the Roman Catholic Church embarked on a vast mission of church building, in part to assist the French colonial endeavor. In Tunisia, political independence in 1956 was accompanied by a further reinvigoration of Christianity, and, over the last twenty years, conversion to Christianity (mainly in the form of evangelical and neo-evangelical Protestantism) has been on the rise. Beginning in 2003, workers and students from sub-Saharan

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Ranger, Terence. "EVANGELICAL CHRISTIANITY AND DEMOCRACY IN AFRICA: A CONTINENTAL COMPARISON." Journal of Religion in Africa 33, no. 1 (2003): 112–17. http://dx.doi.org/10.1163/157006603765626730.

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Formenti, Ambra. "The Second Coming, Successful Life, and the Sweetness of Guinea: Evangelical Thoughts about the Future in Guinea-Bissau." Journal of Religion in Africa 47, no. 3-4 (2017): 346–79. http://dx.doi.org/10.1163/15700666-12340112.

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AbstractHope, aspirations, and drive to the future have recently been the focus of academic concern about the ways in which people are thinking and producing their future in a time of great uncertainty. By exploring the distinct ways in which evangelical believers in Guinea-Bissau are engaged in imagining their future, this article aims to portray evangelical Christianity as a source of aspirations and visions of possible futures in contemporary Africa. Moreover, by comparing the programme of cultural and social regeneration pursued by nationalists in the 1960s and ’70s and the current evangel

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Bruner, Jason, and David Dmitri Hurlbut. "New Approaches to ‘Converts’ and ‘Conversion’ in Africa: An Introduction to the Special Issue." Religions 11, no. 8 (2020): 389. http://dx.doi.org/10.3390/rel11080389.

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It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This liter

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Osula, Bramwell. "Evangelical Christianity and Democracy in Africa - Edited by Terence O. Ranger." Religious Studies Review 35, no. 1 (2009): 65. http://dx.doi.org/10.1111/j.1748-0922.2009.01325_5.x.

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Bongmba, Elias. "Evangelical Christianity and Democracy in Africa - Edited by Terence O. Ranger." Religious Studies Review 35, no. 3 (2009): 196. http://dx.doi.org/10.1111/j.1748-0922.2009.01369.x.

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OFFUTT, STEPHEN. "EVANGELICAL CHRISTIANITY AND DEMOCRACY IN LATIN AMERICA edited by Paul Frestonï¿½EVANGELICAL CHRISTIANITY AND DEMOCRACY IN AFRICA edited by Terence O. Ranger." Journal for the Scientific Study of Religion 48, no. 2 (2009): 415–17. http://dx.doi.org/10.1111/j.1468-5906.2009.01456_9.x.

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Chimombo, Steve. "Riddles and the reconstruction of reality." Africa 57, no. 3 (1987): 297–320. http://dx.doi.org/10.2307/1160716.

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Opening ParagraphWhen David Livingstone, the missionary-explorer, pleaded in the Senate House in Cambridge on 4 December 1857:I go back to Africa to try to make an open path for commerce and Christianity. Do you carry on the work which I have begun. I leave it with you. [Winspear, 1956: 11]little did he realise that whereas his compatriots were busily engaged in commercial and evangelical enterprises the local folk artist in Central Africa was also constructing, refashioning or recreating riddles inspired by the white man, his culture and his other activities.

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Stoneman, Timothy H. B. "Preparing the Soil for Global Revival: Station HCJB's Radio Circle, 1949–59." Church History 76, no. 1 (2007): 114–55. http://dx.doi.org/10.1017/s000964070010143x.

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The second half of the twentieth century witnessed a fundamental shift in the character of the Christian religion—namely, a massive expansion and shift of its center of gravity southward. During this period, Christianity experienced a transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. From 1970 to 2005, the size of the Southern Church increased two and a half times to over 1.25 billion members. By the early twenty-first century, 60 percent of all professing Christians lived in the global South an

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Hearn, Julie. "THE 'INVISIBLE' NGO: US EVANGELICAL MISSIONS IN KENYA." Journal of Religion in Africa 32, no. 1 (2002): 32–60. http://dx.doi.org/10.1163/15700660260048465.

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AbstractThis article argues that the beginning of the new millennium marks not the end of the missionary era but its high point. Critical changes have taken place in international development policy, resulting in a smaller role for the state and a greater role for non-state agencies, including NGOs. In Kenya, American evangelical missions constitute one of the most important of these groups, but their significance is overlooked, hence they are described as 'invisible'. The article examines the role of missions as implementers of the New Policy Agenda in Kenya, focusing on five organisations an

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Muller, Retief. "Evangelicalism and Racial Exclusivism in Afrikaner History: An Ambiguous Relationship." Journal of Reformed Theology 7, no. 2 (2013): 204–32. http://dx.doi.org/10.1163/15697312-12341296.

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Abstract What was the relationship in South Africa between evangelicalism and policies of segregation and apartheid in Afrikaner reformed Christianity? This article critically engages this question in reference to the claim by David Bosch that the first internal voices of protest against apartheid came from the side of evangelicals who had been involved in crosscultural mission. This considers the background of the theory, some historical representatives of evangelicalism in South Africa, and the hybridization of evangelicalism in the lives of certain dissident Afrikaner theologians. The concl

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McAlister, Elizabeth. "From Slave Revolt to a Blood Pact with Satan: The Evangelical Rewriting of Haitian History." Studies in Religion/Sciences Religieuses 41, no. 2 (2012): 187–215. http://dx.doi.org/10.1177/0008429812441310.

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Enslaved Africans and Creoles in the French colony of Saint-Domingue are said to have gathered at a nighttime meeting at a place called Bois Caïman in what was both political rally and religious ceremony, weeks before the Haitian Revolution in 1791. The slave ceremony is known in Haitian history as a religio-political event and used frequently as a source of inspiration by nationalists, but in the 1990s, neo-evangelicals rewrote the story of the famous ceremony as a “blood pact with Satan.” This essay traces the social links and biblical logics that gave rise first to the historical record, an

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Paas, Stefan. "Mission from Anywhere to Europe." Mission Studies 32, no. 1 (2015): 4–31. http://dx.doi.org/10.1163/15733831-12341377.

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World Christianity entails a multi-centric Christianity, and mission from anywhere to anywhere. Today, any place can be a mission base and a mission field at the same time. According to Andrew Walls this may lead to a new “Ephesian moment” in Christianity. To what extent this is happening can only be found out, however, by doing actual research into local encounters of different Christianities. In this article three post-War missionary movements to Europe are subjected to scrutiny: American evangelicals, who came to Europe after the Second World War; African immigrants, who started to plant ch

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Frahm-Arp, Maria. "Pentecostalism, Politics, and Prosperity in South Africa." Religions 9, no. 10 (2018): 298. http://dx.doi.org/10.3390/rel9100298.

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One of the fastest growing religious movements in South Africa is a form of Pentecostal Charismatic Evangelic (PCE) Christianity that has some version of prosperity theology as a central pillar. This paper, based on sermons and interviews with 97 PCE pastors in the area of Johannesburg, South Africa, argues that these churches form loose clusters defined by similar emphases along a continuum of prosperity theology. These clusters are “abilities prosperity,” “progress prosperity,” and “miracle prosperity.” Some churches fall neatly into one of the clusters, while others appear as more of a hybr

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Obadare, Ebenezer. "RESPONSE TO ‘SIMILARITY AND DIFFERENCE, CONTEXT AND TRADITION, IN CONTEMPORARY RELIGIOUS MOVEMENTS IN WEST AFRICA’ BY J. D. Y. PEEL." Africa 86, no. 4 (2016): 640–45. http://dx.doi.org/10.1017/s0001972016000590.

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In the immediate aftermath of ‘9/11’, it took very little for the axiom that adherents of evangelical Christianity and reformist Islam inhabit discrepant, permanently warring publics to solidify. With the very air laden with ‘the clash of civilizations’, the dominant narrative quickly became one of mutual antagonism, in which both religions were positioned as irreconcilably foundational in major global conflicts. As is often the case in such moments of heated contention, it was easy to overlook the counterintuitive fact that, in various parts of the world, especially in those communities where

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Heslam, Peter S. "The Rise of Religion and the Future of Capitalism." De Ethica 2, no. 3 (2016): 53–72. http://dx.doi.org/10.3384/de-ethica.2001-8819.152353.

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The rise of religion and the rise of capitalism are currently occurring in roughly the same geographical regions (Latin America, Asia, and Africa). Although both religion and capitalism are often ignored, or are regarded negatively, within development circles, this article reflects on their potential for human wellbeing when they convergence. Its focus is on the socio-economic significance of what the author calls the Evangelical Pentecostal Charismatic Movement (EPCM), which accounts for most of the growth of Christianity, the world’s largest religion. He argues that the movement’s stimulatio

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Kaoma, Kapya. "The paradox and tension of moral claims: Evangelical Christianity, the politicization and globalization of sexual politics in sub-Saharan Africa." Critical Research on Religion 2, no. 3 (2014): 227–45. http://dx.doi.org/10.1177/2050303214552571.

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Munyao, Martin. "Migration, Interfaith Engagement, and Mission among Somali Refugees in Kenya: Assessing the Cape Town Commitment from a Global South Perspective One Decade On." Religions 12, no. 2 (2021): 129. http://dx.doi.org/10.3390/rel12020129.

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In the last decade, since the Third Lausanne Congress on World Evangelization (2010) in Cape Town, South Africa, the world has significantly changed. The majority of the world’s Christians are located in the Global South. Globalization, conflict, and migration have catalyzed the emergence of multifaith communities. All these developments have in one way or another impacted missions in twenty-first-century sub-Saharan Africa. As both Christianity and Islam are spreading and expanding, new approaches to a peaceful and harmonious coexistence have been developed that seem to be hampering the missi

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PÉCLARD, DIDIER. "THE CONTRIBUTION OF EVANGELICAL CHURCHES TO DEMOCRACY IN AFRICA - Evangelical Christianity and Democracy in Africa. Edited by Terence O. Ranger. New York: Oxford University Press, 2008. Pp. xxx+267. £14.99/$29.95, paperback (isbn978-0-19-530802-0)." Journal of African History 51, no. 1 (2010): 105–6. http://dx.doi.org/10.1017/s0021853710000071.

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Chirot, D. "Evangelical Christianity and Democracy in Africa. Edited by Terence O. Ranger. New York: Oxford University Press, 2008. 267pp. $99.00 cloth, $29.95 paper." Journal of Church and State 50, no. 4 (2008): 724–26. http://dx.doi.org/10.1093/jcs/50.4.724.

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Herman, Stewart W., and Arthur Gross Schaefer. "Introduction." Business Ethics Quarterly 7, no. 2 (1997): 1–3. http://dx.doi.org/10.5840/beq1997721.

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This special issue of BEQ presents diverse reflections on business practice from within Western patterns of theology and piety. Our goal is to help both academics and business practitioners understand the ultimate contexts in which religiously minded individuals construe their participation in business, and what these contexts then mean for moral reasoning. To keep the project manageable in scope, we have limited this foray to Western traditions, soliciting views from within representative denominations or viewpoints in Judaism, Roman Catholicism and Protestant Christianity. If this sampling i

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Ward, Kevin. "RANGER, Terence O. (ed.), Evangelical Christianity and Democracy in Africa. Oxford: Oxford University Press, 2008, xxx+267 pp. Pbk. ISBN: 978-0-195- 30802-0. £19.99." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 10, no. 1 (2010): 129–31. http://dx.doi.org/10.1558/ptcs.v10i1.129.

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Stoneman, Timothy H. B. "An "African" Gospel: American Evangelical Radio in West Africa, 1954-1970." New Global Studies 1, no. 1 (2007). http://dx.doi.org/10.2202/1940-0004.1006.

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During the second half of the twentieth century, Christianity underwent an epochal transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. Broadcast media, spearheaded by American evangelical missionaries, played an important role in the globalization of Christianity. After WWII, conservative Protestant missionaries from the United States established a ``far-flung global network" of radio stations around the world with the avowed purpose of proselytizing the entire globe. In Liberia, American missiona

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Van der Walt, B. J. "An evangelical voice in Africa: the worldview background of the theology of Tokunboh Adeyemo (1 October 1944-17 March 2010)." In die Skriflig/In Luce Verbi 45, no. 4 (2011). http://dx.doi.org/10.4102/ids.v45i4.209.

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Africa was blessed with a son of the calibre of Dr Tokunboh Adeyemo. Since he only recently passed away, we do not yet have (as far as the author is aware) an assessment of the legacy of this eminent Christian leader. This article is the first preliminary evaluation written from a reformational worldview perspective. The set-up of the investigation is as follows: Firstly, a brief out- line is given of his life history, especially his training in the Evangelical tradition. Then, the décor (the overall situation of African Christianity) that was the background against which he lived and worked i

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Dube, Siphiwe. "Muscular Christianity in contemporary South Africa: The case of the Mighty Men Conference." HTS Teologiese Studies / Theological Studies 71, no. 3 (2015). http://dx.doi.org/10.4102/hts.v71i3.2945.

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Drawing on key aspects of Muscular Christianity identified through this movement’s literature, this article ventures that the major contemporary Evangelical Christian men’s movement in South Africa, the Mighty Men Conference (MMC), draws on and harkens back to the concerns of the Victorian era of Muscular Christianity. Moreover, the article argues that this reversion should be of concern in the context of a post-apartheid and postcolonial South Africa where both women’s rights and human rights (especially encompassing racial equality) now form the core of the country’s identity. In other words

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Asamoah-Gyadu, J. Kwabena. "Encountering Jesus in African Christianity: A Ghanaian evangelical/pentecostal thought on faith, experience, and hope in Christ." HTS Teologiese Studies / Theological Studies 62, no. 2 (2006). http://dx.doi.org/10.4102/hts.v62i2.363.

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This article constitutes a preliminary attempt at reflecting upon Ghana’s journey with a particular tradition within the Christian faith. The author discusses the relevance of Jesus in the contemporary Evangelical/Pentecostal Churches by taking a closer look at how the person of Christ and other elements of evangelical spirituality are appropriated within the indigenous cultural matrix of the country.

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Henry, Desmond. "Reflections on a missional ecclesiology for Africa's expressions of Christianity through the Tswana lens." Verbum et Ecclesia 37, no. 1 (2016). http://dx.doi.org/10.4102/ve.v37i1.1612.

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The continent of Africa has indubitably shown exponential growth in the spread on the Christian faith since its introduction by colonial missionaries. It can thus be argued that a plurality of African Christianities thrive on African soil and are exported, through missionaries, to the developed world. This growth in Christian converts does not come without challenges to the future of the Church in Africa; these challenges abound and need to be articulated and worked through contextually and biblically.Intradisciplinary and/or interdisciplinary implications: This article seeks to explore four m

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Mashau, T. Derrick. "Ministering effectively in the context of Pentecostalism in Africa: A reformed missional reflection." In die Skriflig/In Luce Verbi 47, no. 1 (2013). http://dx.doi.org/10.4102/ids.v47i1.84.

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Pentecostalism is a global phenomenon with a large following in North America, Latin America, Asia, Africa and other parts of the world. The rise, growth and influence of Pentecostalism in Africa are enormous and have, without fear of contradiction, become one of the dominant expressions of Christianity on the continent. A contextual analysis of Christianity in Africa showed that the African soil is more fertile for this movement. Its manifestation ranges from classical Pentecostalism (first wave), to the charismatic movement (second wave) and the charismatic renewal movements (third wave). It

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Miller, G. G. "CHRISTIANITY IN A PLURALISTIC SOUTH AFRICA-AN EVANGELICAL PERSPECTIVE." Scriptura 47 (November 2019). http://dx.doi.org/10.7833/47-0-1632.

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