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Journal articles on the topic 'African-instituted churches'

Author: Grafiati

Published: 23 February 2023

Last updated: 24 February 2023

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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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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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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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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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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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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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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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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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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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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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Thiani, Evanghelos. "Tensions of Church T(t)radition and the African Traditional Cultures in the African Orthodox Church of Kenya: Justifying Contextualization." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (December 30, 2020): 133–70. http://dx.doi.org/10.24193/subbto.2020.2.09.

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"Abstract The African Orthodox Church of Kenya was formed as an African Instituted Church in 1929, with considerable cultural and liberative connotations, before officially joining the Greek Orthodox Patriarchate of Alexandria and All Africa in 1956. The journey of being faithful to the rich and ancient Eastern Orthodox tradition, history, and heritage as well as grappling with the local cultures is been an ongoing tension for this church. The tension is better appreciated from the eye view of non-Kenyan Orthodox and young theologians in comparison with that of the locals. Some contextualization practices within this church were ecclesiastically sanctioned, while others have never been reviewed, even though both are practiced with no distinction. This Orthodox Church in Kenya continues to be regarded as one of the staunchest and first growing Orthodox Church in Africa, influencing many upcoming African dioceses and the theologians they form in the main Patriarchal seminary based in Nairobi. This paper seeks to document this tension and struggle of the church and local community traditions and cultures, and with it seek to justify some of the contextualization that is realized and practiced in this church at present. Keywords: African Orthodox Church of Kenya, contextualization, tradition, culture, mission"

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Kiboi, John Michael. "Family as The Church in Miniature: A Panacea to Domestic Violence in Christian Families in Africa." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 1 (June 30, 2022): 75–94. http://dx.doi.org/10.24193/subbto.2022.1.05.

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"Observably, many African Christians, on church-going days, put on reverend moods and are kind towards one another, both at home and at the Church premises. It is not uncommon that these same Christians are violent the rest of the week, treating members of their families unkindly. This shows how much the church is revered as a holy institution. This is the problem of sacred-secular dichotomy; between the church and worshipping days versus away from the church and non-worshipping days. Therefore, we argue that if the human institution –the family, is understood as God’s own instituted basic unit of the church and therefore holy, peace will prevail among its members. The approach applies the principle of analogia entis to argue that the human family is God’s family in the same manner we speak of the church as the Family of God since both are prefigured in God’s eternal plan. In this research, the anthropological data is gathered by non-probability sampling. Keywords: violence, women, family, Africa, spirituality. "

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Schwartz, Nancy. "Dreaming in Color: Anti-Essentialism in Legio Maria Dream Narratives." Journal of Religion in Africa 35, no. 2 (2005): 159–96. http://dx.doi.org/10.1163/1570066054024631.

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AbstractThe article examines dreaming and dream narratives in Legio Maria, sub-Saharan Africa's largest African instituted church with a Roman Catholic background. Most Legios valorize a Black Christ and Black Mary but do so while espousing anti-essentialist attitudes towards racialization of the sacred. The social, cultural and symbolic hybridity of the Joluo (Kenya Luo), who still form the majority of the membership in this multi-ethnic, multi-national church, has influenced Legios' religious outlook. Legios' views are contrasted with some white and black theologies that take more monochrome, particularistic positions on the color of the Trinity, the Virgin Mary, Satan, saints, angels and demons. I discuss how Legios' eclectic altar iconography and dreams interact and influence one another. The article demonstrates that Legio Maria's theology of color has resonances with the perspectives on postmodern humanism and postmodern blackness formulated by scholars like Michel Foucault, Kwame Anthony Appiah, Vincent Anderson and bell hooks.

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Chitando, E. "African Instituted Churches in Southern Africa: Paragons of Regional Integration?" African Journal of International Affairs 7, no. 1-2 (July 29, 2010). http://dx.doi.org/10.4314/ajia.v7i1-2.57226.

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Heuser, Andreas, Peter Körner, and Annette Rosenfeld. "Gendered Leadership in South African Churches: Case Studies of African Instituted Churches and the Dutch Reformed Church." Journal for the Study of Religion 17, no. 2 (January 28, 2005). http://dx.doi.org/10.4314/jsr.v17i2.6160.

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"Book Review: Separate but Same Gospel: Preaching in African Instituted Churches in Southern Malawi." Missiology: An International Review 30, no. 4 (October 2002): 540–41. http://dx.doi.org/10.1177/009182960203000412.

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Kaunda, Chammah J., and Isabel A. Phiri. "AFRICAN INSTITUTED CHURCHES PNEUMATOLOGY AND GENDER JUSTICE IN THE WORK OF GC OOSTHUIZEN: AN AFRICAN FEMINIST PNEUMATOLOGICAL PERSPECTIVE." Scriptura 115 (June 2016). http://dx.doi.org/10.7833/115-0-1290.

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Boyo, Bernard, Michael Bowen, Scholastica Kariuki-Githinji, and James Kombo. "African Christianity and the Intersection of Faith, Traditional, and Biomedical Healing." International Bulletin of Mission Research, November 2, 2020, 239693932096110. http://dx.doi.org/10.1177/2396939320961101.

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Africa has witnessed an increase of clergy who favor faith healing but have little appreciation for modern medicine. The intersection between African traditional healing and faith healing remains unclear, with most curricula in theological and Bible schools failing to address these fundamental issues. Research was conducted to establish the intersection between faith, traditional, and biomedical healing. The findings show that faith healing is practiced by nearly three-fourths of the respondents and that African Instituted Churches give relatively more attention to practices of faith healing than do other denominations.

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Olaniyi, Abiola Ayodeji. "Gender Struggles and Female Leadership in the Old Testament and African Instituted Churches (AICs) in Nigeria." International Journal of Humanities & Social Studies 8, no. 11 (November 30, 2020). http://dx.doi.org/10.24940/theijhss/2020/v8/i11/hs2011-052.

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Gathogo, Julius. "Intolerance before and after the 1517 Reformation and the Kenyan context." STJ | Stellenbosch Theological Journal 6, no. 1 (August 28, 2020). http://dx.doi.org/10.17570/stj.2020.v6n1.a18.

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The article sets out to demonstrate that theo-social intolerance in both colonial and post-colonial Kenya, a phenomenon which reminisces other forms of intolerance during and after the 1517 reformation and the persecutions in the early Church, can be overcome. In Kenya, theo-social intolerance was evident when both the missionaries and the colonial authorities blocked any room for dialogue with the practitioners of African religion. It reached its climax when African Instituted Churches and their founded schools were closed down in 1952 by the colonial authorities. Intolerance also manifests itself through the tensions that are evident among Christians and Muslims, afro-Pentecostals versus mainline Churches and so on. As we mark over 500 years of reformation (1517–2019), are there lessons that can inform our theo-social discourses in the 21st century, especially in regard to theo-social tolerance? How can this Ubulwane/Unyama (beastly) behaviour be avoided in our future socio-ecclesial discourses? Despite borrowing broadly in order to build the case for religious tolerance, the article has cited the case of St Andrew’s Kabare, an Anglican Mission centre that was established in 1910, where Rev. Edmund Crawford demonstrated that dialogue between African culture and the Gospel has a positive impact on the society being evangelized.

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Kleinhempel, Ullrich Relebogilwe. "Covert Syncretism: The Reception of South Africa’s Sangoma Practise and Spirituality by “Double Faith” in the Contexts of Christianity and of Esotericism." Open Theology 3, no. 1 (December 20, 2017). http://dx.doi.org/10.1515/opth-2017-0050.

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AbstractSouth African Bantu mediumism (of “Sangoma” type) has moved from contexts in African Traditional Religion (ATR) and rural culture into South African Christianity, especially in the African Instituted Churches (AIC), which have adopted and transformed elements of mediumist practice and ritual. In recent years it has spread to urban culture and to white milieus in South Africa and Europe, where it is received in Esoteric contexts and beyond as a form of (alternative) “healing”. The spiritual aspects have been received as expressive of a “universal” spirituality, in particular by Jungian psychoanalysts. This reception involves reinterpretation in Jungian terms as by Ch. Bühler, which may be criticized as ambivalent. Although its concepts, phenomena and experiences exceed the Jungian or Esotericist frames of references, they are acknowledged by some, e.g., J.B.F. Laubscher. On an academic level this reception has been facilitated by approaches of anthropology of experience (V. Turner, W. Dilthey) in dissertations on the authors’ initiation and training as Sangomas, and by L-R.N. Mlisa and J.T. Wreford. In their itineraries of double spiritual or religious and therapeutic practice, epistemic repercussions on both sides and in their academic work are interesting, with observable transformations. Effects of “reductionism” can be observed where Sangomas in academia reframe their practice and its epistemic concepts in terms of Pragmatism or Positivitism or of Esotericism. However, the opposite can also be observed where cosmological and anthropological concepts encoded in Sangoma experience and practice have a transformative effect on the receiving milieus of Esoteric spirituality and Jungian psychoanalysis, and of wider audiences who participate through media of television and internet, literature as well as personal encounter and practice. Even this mediated “dual practice” provides avenues for reception and adaptation in both ways, leading to stimulating debate about cultural conditioning of perception and arcane realms of reality.

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