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Relevant bibliographies by topics / African-instituted churches

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Academic literature on the topic 'African-instituted churches'

Author: Grafiati

Published: 23 February 2023

Last updated: 24 February 2023

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Journal articles on the topic "African-instituted churches"

1

Mwaura, Philomena Njeri. "African Instituted Churches in East Africa." Studies in World Christianity 10, no. 2 (October 2004): 160–84. http://dx.doi.org/10.3366/swc.2004.10.2.160.

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2

Mbaya, Henry. "The Western Missionary Instituted Churches: Any room for Dialogue with the African Instituted Churches (AICs) in South Africa?" Missionalia 49 (2021): 214–29. http://dx.doi.org/10.7832/49-0-428.

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This study discusses the critical issue of the relationship between Western Missionary Instituted Churches and African culture in Southern Africa. It argues that situated in Africa, dialogue between Western Missionary Instituted Churches and African culture is not an option but rather a matter of necessity in light of their missionary mandate. The necessity for dialogue with African culture has since the 1950s and 1960s been demonstrated by African Initiated Churches’ successful attempts of appropriating critical elements of African culture and values. This development demonstrates that the African context is dynamic with traditions which can enrich the Western Missionary Instituted Churches self-understanding and therefore make them capable of doing mission contextually and ipso facto more relevantly. The article argues that the concept of relationship in the form of a family can enrich the Western Missionary Instituted Churches’ self-understanding and the manner which it can engage mission. An ecclesiology centred on the African concept of family constitutes a key principle for missional praxis in Africa.

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3

Nel, Marius. "REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 147–70. http://dx.doi.org/10.25159/2412-4265/400.

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John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.

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4

Omenyo, Cephas. "From the Fringes to the Centre: Pentecostalization of the Mainline Churches in Ghana." Exchange 34, no. 1 (2005): 39–60. http://dx.doi.org/10.1163/1572543053506338.

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AbstractIn this article, the author deals with the unprecedented integration of charismatic features in the ethos of the mainline churches of Ghana which respond to typical African questions thus rejuvenating those churches. He describes and analyses the way the charismatic phenomenon which began in the margins has become a central element of all the mainline historic churches in Ghana. While in the past the African Independent/Instituted churches and later Pentecostal and Neo–Pentecostal churches were noted for charismatic enthusiasm, currently the phenomenon has found its way into the mainline churches thus blurring the sharp distinction between mainline churches and Pentecostals. As a result, there is a major paradigmatic shift in the spirituality, theology, practices and programs of mainline churches in Ghana. Thus the phenomenon can no longer be regarded as peripheral in the life of the older Ghanaian churches.

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5

Gathogo, Julius, and Margaret W. Gitumu. "Mwendoni-ire Z K”." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 2, no. 1 (February 20, 2019): 16. http://dx.doi.org/10.35544/jjeoshs.v2i1.13.

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In this article, Professor ZK Mathews is not only seen as a responsible leader in his own right but more importantly, he is seen as a prominent educationist in the complex socio-political situation of apartheid South Africa. “Mwendoni-ire Z K” (beloved ZK) became the first African to obtain a Bachelor of Arts Degree (BA) at the University of South Africa, in 1924. His other public roles as ANC founder, Ambassador, an educationist, activist for social justice, a Pan-Africanist, and an ecumenist makes him one of a kind. As both a community and church leader, the article seeks to assess his display of social responsibility in the dark period of African history when separate development was the vogue. Did he act responsibly in addressing social issues during his heydays? What didn’t he do during his lifetimes? Are there critical communal issues that he failed to do yet he had an opportunity which he did not exhaustively utilize? To this end, this article builds on the premise that the spread of Christianity in Africa, its shape and character, has been the by-product of responsible Leadership, both in the Mission Churches/mainline churches and in the African Instituted Churches, and even from within the emerging afro-Pentecostal churches. Without responsible leadership on the part of the Africans themselves, the spread of Christianity in Africa would have nose-dived. In categorising the three brands of Christianity in Africa, it is critical to acknowledge that, Mission Churches are those that evolved directly from the outreach of Western denominations; afro-Pentecostals are those who consciously or unconsciously allow a measure of dialogue between Pentecostalism and some elements of African culture in their discourses; while African initiated Churches are those Churches which were born in Africa, and were primarily begun by Africans themselves as they protested western intrusion and subjugation of their cultures as Africans. In view of this, ZK is viewed as a responsible leader who confronted social ecclesial matters with a reasonable degree of success.

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6

Renne, Elisha. "Spirit, Structure, and Flesh: Gendered Experiences in African Instituted Churches among the Yoruba of Nigeria." Journal of Religion in Africa 39, no. 2 (2009): 221–22. http://dx.doi.org/10.1163/157006609x433745.

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7

REY, T. "Spirit, Structure, and Flesh: Gendered Experiences in African Instituted Churches among the Yoruba of Nigeria." Religion 40, no. 1 (January 2010): 69–70. http://dx.doi.org/10.1016/j.religion.2009.04.005.

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8

Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance." Journal of Religion in Africa 35, no. 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.

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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of memory productions that range from adaptive and mimetic strategies to contrasting textures of church history. Supported by a spatial map of memory, these alternative religious traditions are manifested inside as well as outside the church. Against a hegemonic Afrocentrist vision, they are assembled from fragments of an intercultural milieu of early Nazareth Baptist Church history.

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9

Akua Boadi, Adelaide Maame. "Deidre Helen Crumbley, Spirit, Structure and Flesh: Gendered Experiences in African Instituted Churches among the Yoruba of Nigeria (Madison, WI: The University of Wisconsin Press, 2008), xv + 180 pp. $50.00 paper." Pneuma 33, no. 3 (2011): 435–36. http://dx.doi.org/10.1163/157007411x602817.

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10

Adeboye, Olufunke. "Deidre Helen Crumbley. Spirit, Structure and Flesh: Gendered Experiences in African Instituted Churches among the Yoruba of Nigeria. Madison: University of Wisconsin Press, 2008. Africa and the Diaspora: History, Politics, Culture series, xv + 180 pp. Figures. Notes. References. Index. $50.00. Cloth. $29.95. Paper." African Studies Review 53, no. 1 (April 2010): 228–29. http://dx.doi.org/10.1353/arw.0.0272.

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Books on the topic "African-instituted churches"

1

Ositelu, Rufus Okikiolaolu Olubiyi. African instituted churches: Diversities, growth, gifts, spirituality and ecumenical understanding of African initiated churches. Münster [Germany]: LIT, 2002.

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2

Chikometsa, Nelson John Antafagustus. Death rites in African instituted churches: The Watchman Healing Mission and the Restoration Church. Zomba, Malawi: Kachere Series, 2006.

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3

Separate but same Gospel: Preaching in African instituted churches in southern Malawi. Blantyre, Malawi: Christian Literature Association in Malawi, 2000.

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4

Spirit, structure, and flesh: Gendered experiences in African Instituted Churches among the Yoruba of Nigeria. Madison, Wis: University of Wisconsin Press, 2008.

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5

The self-understanding of African instituted churches: A study based on the Church of the Apostles founded by John of Marange in Zimbabwe. Aachen: Verl. an der Lottbek, 1999.

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6

Spirit Structure And Flesh Gendered Experiences In African Instituted Churches Among. University of Wisconsin Press, 2010.

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7

Crumbley, Deidre Helen. Spirit, Structure, and Flesh: Gender and Power in Yoruba African Instituted Churches. University of Wisconsin Press, 2008.

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Book chapters on the topic "African-instituted churches"

1

Gichimu, John. "Theological Education in African Instituted Churches (AICs)." In Handbook of Theological Education in World Christianity, 368–74. Fortress Press, 2012. http://dx.doi.org/10.2307/j.ctv1ddcnjg.49.

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2

"The Role of the Bible in the Rise of African Instituted Churches: The Case of the Akurinu Churches in Kenya." In The Bible in Africa, 236–47. BRILL, 2000. http://dx.doi.org/10.1163/9789004497108_016.

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