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Journal articles on the topic 'African Orthodox Church of Kenya'
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1
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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Black, Joseph William. "Offended Christians, Anti-Mission Churches and Colonial Politics: One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya." Journal of Religion in Africa 43, no. 3 (2013): 261–96. http://dx.doi.org/10.1163/15700666-12341257.
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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of Western versions of Christianity led Nganda and other early leaders to seek out a nonmission form of Christianity that reflected the ancient purity of the early church. Nganda tells the story of how a schismatic archbishop of the African Orthodox Church provided the initial leadership for the nascent Orthodox movement. Nganda charts the interrelatedness of the search for an ecclesiastical identity and the decision to align with the Alexandrian Patriarchate and the growing political conflict with the Kenyan colonial authorities. The paper concludes with Nganda’s description of the Orthodox Church’s response to the declaration of Emergency in 1953, along with the hardship and suffering that the subsequent ten years of proscription imposed.
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Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (April 1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Shenk, Calvin E. "The Ethiopian Orthodox Church: A Study in Indigenization." Missiology: An International Review 16, no. 3 (July 1988): 259–78. http://dx.doi.org/10.1177/009182968801600301.
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The Ethiopian Orthodox Church is a fascinating study in indigenization. Its deep rootage in the lives of the people is evidenced by the way in which the Church has been preserved since the fourth century in spite of repeated threats from enemies within and outside of Ethiopia. The church has Christianized important aspects of Old Testament and Hebrew culture as well as certain remnants of primal religion. It adapted beliefs and symbols which reflected and reinforced African traditions, and either absorbed or transfigured that which suited its purposes. The Ethiopian Church is an indigenous church, not an indigenized one. The process of its indigenization is described and important lessons from this rather natural development are identified that help in understanding the importance of critical contextualization. The successes and failures of the Ethiopian Church provide perspective for contemporary attempts at contextualization. This study is significant for understanding African Christianity but also has missiological implications for the wider world.
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Platt, Warren C. "The African Orthodox Church: An Analysis of Its First Decade." Church History 58, no. 4 (December 1989): 474–88. http://dx.doi.org/10.2307/3168210.
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The African Orthodox church, an expression of religious autonomy among black Americans, had its genesis in the work and thought of George Alexander McGuire, a native of Antigua, whose religious journey and changing ecclesiastical affiliation paralleled his deepening interest in and commitment to the cause of Afro-American nationalism and racial consciousness. Born in 1866 to an Anglican father and a Moravian mother, George Alexander McGuire was educated at Mico College for Teachers in Antigua and the Nisky Theological Seminary, a Moravian institution in St. Thomas, Virgin Islands (then the Danish West Indies). In 1893 McGuire, having served a pastorate at a Moravian church in the Virgin Islands, migrated to the United States, where he became an Episcopalian. In 1897 he was ordained a priest in that church and, in the succeeding decade, served several parishes, including St. Thomas Church in Philadelphia, which was founded by Absalom Jones. His abilities and skills were recognized, and in 1905 he became the archdeacon for Colored Work in the Episcopal Diocese of Arkansas. Here he became involved with various plans—none of which bore fruit—which would have provided for the introduction of black bishops in the Episcopal church to assist in that church's work of evangelization among black Americans. It is believed, however, that McGuire was influenced by the different schemes which were advanced, and that he “almost certainly carried away from Arkansas the notion of a separate, autonomous black church, and one that was episcopal in character and structure, as one option for black religious self-determination and one avenue for achieving black independence.”
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Mpofu, Sifiso. "The significance and impact of African theological renaissance to orthodox Christianity." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 21–37. http://dx.doi.org/10.31920/2634-7644/2020/1n2a2.
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The trending African theological discourses in the context of the varied realities which have become the face of Christianity in Africa present a significant theological impact to the nature of orthodox Christianity. The pragmatic nature of the emerging trends in African Christianity cannot go unnoticed in the context of community formation and social development today. The intensity and spontaneity of African Christianity is a clear testimony of theological renaissance at work in the African Church scene. As African Christianity becomes more vibrant and believers become more determined to express their faith; the art of worship has become more and more innovative to the extent that theological discourse has clearly become influenced by pragmatic African values and spirituality thereby resulting in a clear manifestation of a defining paradigm shift in theology. This paper is a qualitative research study in which the theological discourses of the African pragmatic faith expressions are engaged premised on the grounded theoretical framework. This paper, therefore, explores the new conceptual theological thought patterns evolving around the life and work of the Church in Africa by ways and means of analysis to produce explanations and potentially new interpretations. The research concludes by pointing out that the revolutionary wave manifest in the worship life of the Church in Africa has grave political, cultural, and social implications for ‘traditional’ theology since it has the potential to radically change the face of orthodox Christianity for generations to come. Finally, this paper provides a fundamental synopsis of the nature, context and content of African Christianity in an environment where religion has tended to be a pivotal centre for social development and community formation.
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Kravchenko, Elena V. "The Matter of Race: Brotherhood of St. Moses the Black and the Retelling of African American History through Orthodox Christian Forms." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 298–333. http://dx.doi.org/10.1093/jaarel/lfab025.
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Abstract This article looks at how contemporary African American converts to Orthodox Christianity, specifically the members of the Brotherhood of St. Moses the Black,1 use religion to understand and remember the struggle of Black people against racial discrimination in the United States. As I examine how practitioners interpreted and preserved African American history—the attempts to abolish slavery, the fight to end lynching, and the Civil Rights movement—through Orthodox forms of materiality, I demonstrate that African Americans drew on an established tradition to authorize new ways of practicing Orthodoxy and being Orthodox. I argue that by using icons of the Theotokos to tell stories about her intervention during a lynching, memorializing lives of Black American martyrs in cemetery stones, and engaging with relics of African American saints, these practitioners followed in the footsteps of other Orthodox people—who creatively adopted the ritual life of the Church to their own needs while making an effort to adhere to its traditional dogmatism—and therefore should be considered as a paradigmatic and not an exceptional example of Orthodox Christians.
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Bondarenko, Dmitri M., and Andrey V. Tutorskiy. "Conversion to Orthodox Christianity in Uganda: A Hundred Years of Spiritual Encounter with Modernity, 1919–2019." Religions 11, no. 5 (May 1, 2020): 223. http://dx.doi.org/10.3390/rel11050223.
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In 1919, three Ugandan Anglicans converted to Orthodox Christianity, as they became sure that this was Christianity’s original and only true form. In 1946, Ugandan Orthodox Christians aligned with the Eastern Orthodox Church of Alexandria. Since the 1990s, new trends in conversion to Orthodox Christianity in Uganda can be observed: one is some growth in the number of new converts to the canonical Orthodox Church, while another is the appearance of new Orthodox Churches, including parishes of the Russian Orthodox Church Outside of Russia and the Russian Orthodox Old-Rite Church. The questions we raise in this article are: Why did some Ugandans switch from other religions to Orthodox Christianity in the first half of the 20th century and in more recent years? Were there common reasons for these two developments? We argue that both processes should be understood as attempts by some Ugandans to find their own way in the modern world. Trying to escape spiritually from the impact of colonialism, post-coloniality, and globalization, they viewed Catholicism, Anglicanism, and Islam as part of the legacy they rejected. These people did not turn to African traditional beliefs either. They already firmly saw their own tradition as Christian, but were (and are) seeking its “true”, “original” form. We emphasize that by rejecting post-colonial globalist modernity and embracing Orthodox Christianity as the basis of their own “alternative” modernity, these Ugandans themselves turn out to be modern products, and this speaks volumes about the nature of conversion in contemporary Africa. The article is based on field evidence collected in 2017–2019 as well as on print sources.
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Assefa, Daniel, and Tekletsadik Belachew. "Values Expressed through African Symbols: An Ethiopian Theological Reflection." International Bulletin of Mission Research 41, no. 4 (August 31, 2017): 312–24. http://dx.doi.org/10.1177/2396939317728196.
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For sixteen centuries, Christian faith has been interacting with Ethiopian culture. This setting offers rich resources for theological vocabulary insofar as it is embedded in African images and symbols, poems, hymns, and chants. Since the material world holds an important place in Ethiopian religious expressions, four dominant symbols found in nature—fire, water, soil, and oil—deserve particular attention. The reflections given in this article are predominantly drawn from study of the Ethiopian Orthodox Tewahido Church. We show that various values are discernable in the four symbols mentioned here, as well as in the cross, the central Christian symbol.
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Cunningham, Tom. "“These Our Games” – Sport and the Church of Scotland Mission to Kenya, c. 1907–1937." History in Africa 43 (June 23, 2015): 259–88. http://dx.doi.org/10.1017/hia.2015.12.
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Abstract:In this article I use oral and documentary evidence gathered during recent fieldwork and archival research in the UK and Kenya to explore the ways in which the Church of Scotland Mission to Kenya attempted to use sport to “civilize” and “discipline” the people of Central Kenya. I make a case for the important contributions the topic of sport can make to the study of African and colonial history, and offer a comprehensive critique of the only book-length work which explores the history of sport in colonial Kenya, John Bale and Joe Sang’sKenyan Running(1996).
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Hinch, Jim. "A New African Revival Comes to Orange County." Boom 5, no. 4 (2015): 44–53. http://dx.doi.org/10.1525/boom.2015.5.4.44.
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In 2006, the evangelical Mariners megachurch in Orange County began to incorporate the teachings of Mavuno, an evangelical church in Nairobi, in its mission. Kenyan evangelicals have become leaders in Mariners, and Mariners members have travelled to Mavuno to learn from members there firsthand. This reversal of the standard missionary dynamic—where American Christians bring their style of religious practice to places such as Kenya—has had a profound impact on this suburban California religious community. In the last decade, Mariners has become more involved in its wider community–hosting a farmers market on the church grounds, donating to local charities, hosting intrafaith discussions, encouraging its members to take a more hands–on approach to charity, and becoming involved in political issues such as immigration reform.
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Herbel, Dellas. "The Relationship of the African Orthodox Church to the Orthodox Churches and its Importance for Appreciating the Brotherhood of St. Moses the Black." Black Theology 8, no. 1 (November 5, 2010): 10–31. http://dx.doi.org/10.1558/blth.v8i1.10.
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Barasa, Francis O. "The Church and the Healthcare Sector in Kenya: A Functional Analysis of Its Development through Evangelization." Volume 5 - 2020, Issue 9 - September 5, no. 9 (October 5, 2020): 1058–64. http://dx.doi.org/10.38124/ijisrt20sep603.
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The health sector in Kenya has grown rapidly. The corner stone of this growth was laid by the early Christian Missionaries who combined Evangelization with education and health. Thishistorical developmentled to the development and expansion of the healthcare system in Kenya by contributing to the building of a firm foundation upon which Kenya’s health care stands today. TheChurch’s education-health functional strategy cemented this milestone leading to the growth of a vibrant health care sector in Kenya. This has culminated in a well-coordinated ChurchGovernment partnership in the implementation of health programs. Today Kenya is the leading country in the East African region in the delivery of well-established and functional health care system. The Church’s pioneer efforts saw the healthcare in Kenya expand rapidly to all parts of the country thus playing a significant role in the healthcare market.The objective of this paper was therefore to explore the Church’scontribution to the development of healthcare sector in Kenya, to examine the functional role of an integrated and holistic approach to health care as a tool for the nurturing of Christian values and faith that support spiritual growth among people, to assess the sociological implicationsunderpinning the entire process of growth of health care through a Church-Government participatory partnership approach and how this approach has created a better society.Purposive sampling procedure was used to select four mainstream Churches that pioneered Evangelization in Kenya. Using qualitative approach, secondary data was obtained through face to face interviews with key informants from the four mainstream Churches.Data was transcribed and analysed qualitatively in for of themes. The findings show that the Church played a significant role in the development of health care in Kenya, they also show that the use of an integrated and holistic approach to health care was responsible for the evangelization and treatment of many Christians in Kenya and from a sociological perspective the findings show that the Church plays a significant role in unifying society. The study recommends that the Church should be supported through government policies to continue investing in the health care sector, other Churches in Kenya should adopt an integrated holistic approach to health care and the Church should strengthen its unifying role for the sake of a stable nation. The study will benefit the Church, policy makers and other stakeholders.
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Pirouet, M. Louise. "Book Review: Pastors, Partners, and Paternalists: African Church Leaders and Western Missionaries in the Anglican Church in Kenya, 1850–1900." International Bulletin of Missionary Research 22, no. 2 (April 1998): 88–89. http://dx.doi.org/10.1177/239693939802200218.
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Reid, Jennifer I. M. "Points of Contact: A Wachian reappraisal of the African Orthodox Church and the early steel industry in Sydney, Nova Scotia." Studies in Religion/Sciences Religieuses 30, no. 3-4 (September 2001): 323–37. http://dx.doi.org/10.1177/000842980103000305.
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In 1900, the Dominion Iron and Steel Company began production in Sydney, Nova Scotia. Active recruitment of West Indian immigrants created, by 1923, Sydney's most segregated community. In 1928, St. Philip's African Orthodox Church was erected, and it became the fulcrum of the community. Explanations for this success have stressed social or economic factors. This article suggests that although such factors are significant, the explanation is nonetheless religious. Employing the work of the historian of religion Joachim Wach, it argues that the church's success was due to its ability to reflect at once human religious nature, and the temporal and spatial contexts in which this nature is expressed. Examining St. Philip's Church advances what Wach regarded as the goal of the study of religion : to understand both the historical particular and the more general phenomenon of human religiosity.
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Williams, Beth Ann. "Mainline Churches: Networks of Belonging in Postindependence Kenya and Tanzania." Journal of Religion in Africa 48, no. 3 (December 5, 2018): 255–85. http://dx.doi.org/10.1163/15700666-12340140.
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AbstractChristian churches are not abstract or ethereal institutions; they impact people’s daily decisions, weekly rhythms, and major life choices. This paper explores the continued importance of Lutheran, Presbyterian, and Anglican church membership for East African women. While much recent scholarship on Christianity in Africa has emphasized the rising prominence of Pentecostalism, I argue that historic, mission-founded churches continue to represent important sources of community formation and support for congregations. Using oral interviews with rural and urban women in Nairobi and northern Tanzania, I explore the ways churches can connect disparate populations through resource (re)distribution and shared religious aesthetic experiences. Moving below the level of church institutions, I focus on the lived experiences and motivations of everyday congregants who invest in religious communities for a range of material, interpersonal, and emotional reasons that, taken together, help us understand the ongoing importance of mainline churches in East Africa.
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Hale, Frederick. "FORECASTING THE FUTURE OF RELIGION IN THE 1920s: RAMSDEN BALMFORTH’S POST-ORTHODOX PROGNOSTICATIONS." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 18–37. http://dx.doi.org/10.25159/2412-4265/88.
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Standing at the apogee of post-Protestant theological liberalism, the scholarly Unitarian minister Ramsden Balmforth, who served the Unitarian Church in Cape Town from 1897 until 1937, responded to a broad spectrum of issues affecting South African religious, political and economic life. Having been moulded by Fabian socialism in his native Yorkshire, however, and informed by the theology of such denominational fellows as Joseph Estlin Carpenter during his student years in Oxford, he remained relatively marginalised on the ecclesiastical landscape of South Africa. Despite this quasi-isolation, Balmforth sought in the late 1920s to predict the future of Christianity or religious life generally not only in his adopted homeland, but also on an international scale. In the present article his conceptualisation is analysed in the historical context of his theological liberalism generally, and a critique of his prognostications is offered which highlights Balmforth’s failure to come to grips with the fact that his liberalism, which he regarded as a virtually inevitable product of cultural history, had failed to make nearly any inroads on the increasingly complex kaleidoscope of South African Christianity.
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Ndungu Ikenye, David Kimeli Juma; Nason Vundi;. "Examining the Effect of Fellowship Groups’ Interpersonal Relationships on Church Development in the African Gospel Church." Editon Consortium Journal of Arts, Humanities and Social Studies 1, no. 2 (September 30, 2019): 68–80. http://dx.doi.org/10.51317/ecjahss.v1i2.78.
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The purpose of this study was to assess the effects of interpersonal relationship on church development. The study was built on Lewin’s theory of change and Stakeholders theory by Freeman. Descriptive research design was used to determine the effects of variables. The target population was the fellowship, church leaders and members of fellowship groups in AGC churches Anaimoi sub-county, Kericho County, Kenya. Anaimoi is divided into 6 wards with each having an average of 10 AGC churches. The fellowship groups in 18 churches were used as a sample. Strata random sampling was used to select the respondents. Data was collected using structured questionnaires and interviews. The study was analysed through descriptive statistics with the help of SPSS and presented in pie charts, tables and graphs. Interpretation was made based on research objective. A pilot study was carried out by choosing one small group fellowship to determine the reliability and validity of research instruments. Cronbach’s alpha technique was also used to test the reliability of the questionnaires’ items. Multiple regression models were used to test the relationships between the study variables. Results indicated that there was a positive relationship between Fellowship Groups’ Interpersonal Relationships and Church Development as the reported p value is higher than the critical value. Another aspect that was observed was that the fellowship groups had manageable number of members in the fellowship that blended easily and form trust among them. The working together as a team was greatly enhanced where a member of the fellowship groups was involved in the operations. The fellowship groups act as cornerstones of progressive management for the foreseeable future.
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Kustenbauder, Matthew. "Believing in the Black Messiah: The Legio Maria Church in an African Christian Landscape." Nova Religio 13, no. 1 (August 1, 2009): 11–40. http://dx.doi.org/10.1525/nr.2009.13.1.11.
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This article examines the Legio Maria Church of western Kenya, a relatively rare example of schism from the Roman Catholic Church in Africa. One of more than seven thousand African Initiated Churches in existence today, it combines conservative Catholicism, traditional religion and charismatic manifestations of the Spirit. Yet this group is different in one important respect——it worships a black messiah, claiming that its founder, Simeo Ondeto, was Jesus Christ reincarnated in African skin. This article considers factors involved in the group's genesis as a distinct modern-day messianic movement, including: (1) the need to defend and define itself vis-àà-vis Roman Catholicism; (2) the appropriation of apocalyptic ideas found in Christian scriptures and their synthesis with local religious traditions; and (3) the imitation of Jesus' example and teaching to confront political and religious persecution in a manner marked by openness, universalism and nonviolence. Eschewing Western theological categories for African ones, this article draws upon internal sources and explanations of Legio Maria's notion of messianism and Ondeto's role therein to illustrate that, far from being a heretical sect, Legio may well represent a more fully contextualized and authentically homegrown version of Catholicism among countless other African Christian realities.
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Mwaura, Philomena Njeri. "Stigmatization and Discrimination of HIV/AIDS Women in Kenya: A Violation of Human Rights and its Theological Implications." Exchange 37, no. 1 (2008): 35–51. http://dx.doi.org/10.1163/157254308x251322.
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AbstractDespite spirited efforts by the African governments, the church, faith based organizations, non-governmental organizations, individuals and communities, available statistics confirm that the AIDs epidemic continues to advance. This has been exacerbated by grinding poverty, patriarchal gender power relations that render women powerless, damaging practices supported by both traditional and modern cultures, ineffective health care systems, stigma and discrimination. Women and girl children suffer in greater proportions relative to men. Their human rights have been violated inside and outside the church. There is therefore a need to prioritize women's human rights in order for nation states and individuals to implement successful public health strategies, behaviour change and the restoration and maintenance of human dignity. The church should consistently condemn the sin of stigmatization and discrimination. It should revise its education in this area and develop an ecclesiology that would effectively respond to the HIV/Aids epidemic in a just, loving and gender inclusive manner.
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Kapinde, Stephen Asol. "The Church and Constitutional Reforms in Kenya, 1992-2002: A Retrospective-Historical Analysis." European Scientific Journal, ESJ 14, no. 5 (February 28, 2018): 216. http://dx.doi.org/10.19044/esj.2018.v14n5p216.
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Religious leaders have played a leading role in the struggle for constitutional reforms in Kenya since 1990s.Significantly, they have argued over time that the constitution is the covenant of the nation and the ‘moral placenta’ of any meaningful democratic governance. This article therefore sets out to examine the mid-wifery role of religious leaders in negotiating for constitutional reforms in an attempt at consolidating democratic gains achieved following the repeal of section 2A of the then constitution on 19th December, 1991. The article is alive to the fact that the struggle for constitutional change in Kenya was an ‘hybrid enterprise’ which empirically cannot be analyzed by a single actor, entity or factor since many groups whether religious or civil society contributed in their own way in fighting for civil liberties and human rights. Methodologically, this is a retrospectivehistorical analysis of the contribution of the Church in the wider debate of constitutional making process between 1992 and 2002. The central question being addressed is on how the Church played out its activism in the glamour for constitutional reforms. It sets out on the premise that their activism towards constitutional reforms was undergirded by reconstruction paradigm as articulated by African Theo-philosophers such as Jesse Ndwiga Mugambi. Reconstruction paradigm is a theological trajectory that builds on the Ezra- Nehemiah motif. The article relies on archival sources as well as seven indepth oral interviews with key informants.
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Zimmerman, Jonathan. "Brown-ing the American Textbook: History, Psychology, and the Origins of Modern Multiculturalism." History of Education Quarterly 44, no. 1 (2004): 46–69. http://dx.doi.org/10.1111/j.1748-5959.2004.tb00145.x.
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In June 1944, a delegation of African-American leaders met with New York City school officials to discuss a central focus of black concern: history textbooks. That delegation reflected a broad spectrum of metropolitan Black opinion: Chaired by the radical city councilman Benjamin J. Davis, it included the publisher of theAmsterdam News—New York's major Black newspaper—as well as the bishop of the African Orthodox Church. In a joint statement, the delegates praised public schools' recent efforts to promote “intercultural education”—and to reduce “prejudice”—via drama, music, and art. Yet if history texts continued to spread lies about the past, Blacks insisted, all of these other programs would come to naught. One book described slaves as “happy”; another applauded the Ku Klux Klan for keeping “foolish Negroes” out of government. “Such passages… could well have come from the mouths of the fascist enemies of our nation,” the Black delegation warned. Even as America fought “Nazi doctrine” overseas, African Americans maintained, the country needed to purge this philosophy from history books at home.
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Erlich, Haggai. "IDENTITY AND CHURCH: ETHIOPIAN–EGYPTIAN DIALOGUE, 1924–59." International Journal of Middle East Studies 32, no. 1 (February 2000): 23–46. http://dx.doi.org/10.1017/s0020743800021036.
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In June 1959, Emperor Haile Sellassie of Ethiopia paid a visit to President Gamel Abdel Nasser of the United Arab Republic, during which the two leaders aired matters of acute strategic importance. Several issues, some touching the very heart of ancient Ethiopian–Egyptian relations, were in the stages of culmination. These included a bitter dispute over the Nile waters (some four-fifths of the water reaching Egypt originates in Ethiopia1), the emergence of an Arab-inspired Eritrean movement, Egyptian support of Somali irredentism, the Ethiopian alliance with Israel, the future of Pan-African diplomacy, and Soviet and American influences.2 Both leaders did their best to publicly ignore their conflicts. They were able to use a rich, though polarized, reservoir of mutual images in their speeches to emphasize the dimensions of old neighborliness and affinity.3 In a joint announcement issued during the farewell party of 28 June, they even underlined a common policy of non-alignment. Though they hinted at the issues mentioned earlier in all their public speeches, they refrained from referring to one culminating historical drama.4 On that very same day, in the main Coptic church of Cairo, the Egyptian Coptic Patriarch Kyrillos VI had ceremonially appointed the head of the Ethiopian church, Abuna Baselyos, as a patriarch in the presence of Haile Sellassie and Egyptian officials. In so doing, he declared the Orthodox Ethiopian church autocephalous, and for the first time since the early 4th century, the Ethiopian church had become independent of the Egyptian church.
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Muia, Musyoki A., Prof Reuben Matheka, and Dr Mary Chepchieng. "The Impact of the African Inland Mission (AIM) On Social Change between 1895 and 1971 in Machakos District, Kenya." Editon Consortium Journal of Arts, Humanities and Social Studies 2, no. 1 (March 30, 2020): 171–86. http://dx.doi.org/10.51317/ecjahss.v2i1.117.
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This study aimed at analysing the African Inland Mission and social transformation in Machakos District of Eastern Kenya from 1895 to 1971. It sought to establish how the elements of the Akamba social life underwent a social change as a result of the mission's presence in the district. The study was guided by the question: How effective was the mission in influencing social change in the district? The structural- functionalism theory formulated by Herbert Spencer and developed further by Emile Durkheim was used to analyse the role of the African Inland Mission in influencing social change in Machakos District. The qualitative research design involving the use of in-depth interviews with key informants was used. A target population consisting of local residents, former administrators and African Inland Mission/church leaders was interviewed. The study used the purposive method of sampling. Primary data was collected using in-depth oral interviews as well as from archival records, while secondary data was obtained through a thematic review of literature related to the topic of study. This study has provided sufficient knowledge on the African Inland Mission and the social transformation in Machakos District in the colonial and the early post-colonial periods of Kenyan history. In addition, the findings have constituted part of the historiography of the African Inland Mission in Kenya.
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Rotich, Cathleen Chepkorir, and Richard Starcher. "Traditional Marriage Education among the Kipsigis of Kenya with Application to Local Church Ministry in Urban Africa." Mission Studies 33, no. 1 (March 2, 2016): 49–65. http://dx.doi.org/10.1163/15733831-12341433.
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The Church in urban Africa is seeing an increase in marriages and homes experiencing disruption due to divorce. In a bid to forward discussion on marriage issues, the church has developed material on premarital education. However, much of this material has been adapted from the West. The contribution of an African system to education remains largely unexplored. The purpose of this study is to explore the Kipsigis community’s marriage preparation customs with a view to recommend ways they might inform a local church’s efforts to develop a more culturally relevant curriculum that includes points of integration. While reintroducing principles on marital instruction from a traditional African culture is an unlikely panacea to marriage and family dysfunction in a contemporary context, the study suggests that from an early age, within the context of God’s community, children, youth and adults might learn and value the place of family life. Data collected from in-depth, semi-structured interviews with seven participants in the Kericho District were analyzed using grounded theory procedures of open, axial and selective coding. The study uncovered a cycle of influencers and educators, with the core being family and widening to mentors and the community at large. The context of learning was imbedded in everyday life and moved from unstructured to focused learning as children entered adolescence. The article concludes by suggesting four transferable points of application for integrating principles from traditional culture’s practices: 1) intentional community, 2) intergeneration interaction, 3) integrated learning, and 4) carefully chosen mentors.
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Ofula, Kenneth. "‘The River Between’: Negotiating Dual Identities in the Anglican Churches of Kenya." Studies in World Christianity 25, no. 1 (April 2019): 95–113. http://dx.doi.org/10.3366/swc.2019.0243.
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The double identity of missionaries acting as both Christian and Western representatives carried a burden for their enterprise, resulting in the continuous inquiries by Africans as to whether an individual is an African Christian or a Christian African. Ngũgĩ wa Thiong'o in his novel The River Between depicted these two worlds using Kameno and Makuyu, communities in the mountainous regions of Agikuyu land, as they tried to negotiate their religio-cultural identities amidst the tension between the missionary enterprise and irua practice (the puberty rite of passage among the Gikuyu community). Nevertheless, the river between – the river Honia – acted as a conciliatory agency for the two communities. This article focuses on the inter- and intra-dependence of irua practice and confirmation practice in the Anglican Church of Kenya in their negotiation of religio-cultural identities. Through a historical account of indigenous rites of passage, the development of confirmation practice and their encounters, the article explores the resurgence of irua practice and ‘Christianisation’ to find ‘the river between’. Using examples from three Nairobi Metropolitan Anglican Cathedrals that have adopted the various forms of ‘Christianised’ irua practices, the article will show how they act as recipes for this dual religious identity construction, contestation and negotiation.
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Prentiss, Craig R. "Coloring Jesus: Racial Calculus and the Search for Identity in Twentieth-century America." Nova Religio 11, no. 3 (February 1, 2008): 64–82. http://dx.doi.org/10.1525/nr.2008.11.3.64.
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Though typically seen as representing two ends of an ideological spectrum, the Shrine of the Black Madonna Pan-African Orthodox Christian Church and the Christian Identity movement both filter their biblical exegesis through the prism of racial imaginations shaped by American culture. This article argues that while each movement is commonly classified as propagating extremist perspectives, they are engaged, in fact, in hermeneutical strategies that have an ancient pedigree and are grounded in practices of social exclusion and separation commonplace in the Bible. Though the social boundaries created by both groups bear no apparent relation to the social and cultural realities of the ancient Israelites, their theologies——often shocking to some——are more profitably understood as ordinary and even predictable patterns of thought within a broad array of Christian imaginings.
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ZINK, JESSE. "Lost Boys, Found Church: Dinka Refugees and Religious Change in Sudan's Second Civil War." Journal of Ecclesiastical History 68, no. 2 (January 9, 2017): 340–60. http://dx.doi.org/10.1017/s0022046916000683.
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The experience of young male Dinka refugees during Sudan's second civil war (1983–2005) illustrates the connections between religious change, violence and displacement. Many of the ‘unaccompanied minors’ who fled to camps in Ethiopia and then Kenya moved decisively towards Christianity in the years during which they were displaced. Key variables were the connection between education and Christianity, the need for new structures of community, and the way in which the Church offered a way to make sense of the destruction of civil war. As the war ended, many former refugees returned to their home regions as Christian evangelists, leading to further religious change. Their case parallels other mass conversion movements in African Christian history but takes place in a post-colonial context of civil war.
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Akattu, E., M. A. J. Ndeda, and E. Gimode. "THE CONTRIBUTION OF THE ANGLICAN CHURCH OF KENYA TO THE TRANSFORMATION OF KIRINYAGA DISTRICT, 1910-2010." Chemchemi International Journal of Humanities and Social Sciences 11, no. 1 (April 23, 2020): 12–23. http://dx.doi.org/10.33886/cijhs.v11i1.138.
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Drawing on the theory of social capital, the initial attraction of Kirinyaga people to the Anglican Church of Kenya (ACK) mission centres were the schools, hospitals, demonstration gardens and artisan skills that imparted by missionaries. The ACK established Christian communities in Kirinyaga that became centres of early Christian converts and change. The Christian communities constituted “the germ of the missionary spirit.” The ‘new’ Christians would take a great deal of pleasure in spreading the “germ” to many communities in Kirinyaga, ‘infecting’the more susceptible of its members. Each Christian community endeavored to have a church, an elementary school, a hospital and a demonstration garden. This in itself was an extraordinary change. This study has presented evidence of Kirinyaga’s cultural, socio-economic and political homogeneity as fundamental part of traditional life. European settlement in Kenya made oppression and injustice virtually inevitable and mission response to African issues ranged from land and labor to taxation and wages. The Anglican CMS almost exclusively provided such public services as schooling, healthcare and agriculture. This study also discussed regionalization of ACK CCS as a concept of community development focusing on CCSMKE serving the whole community in Kirinyaga, with priority on the most disadvantaged parts of the region, whether or not there are any Anglican congregations in that region. One of the discussions advanced in this study, is that the Anglican Church in Kirinyaga should have concern for Kirinyaga people as the concern of her social gospel. The study articulates a “theology of development” which argues that social gospel that is based on exploitation and oppression of Kirinyaga people cannot be genuine social gospel.
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Tanui, Philemon Kipruto, and Josephine K. Mutuku Sesi. "Evangelizing to the Somali Muslims of Eastleigh: Interrogation of A.I.C. Christians Preparedness in Nairobi Central Region, Kenya." IRA International Journal of Education and Multidisciplinary Studies 14, no. 3 (March 26, 2019): 37. http://dx.doi.org/10.21013/jems.v14.n3.p1.
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<span lang="EN-GB">Evangelistic work among the Muslims has never been easy. The Gospel of the Lord has been hindered from reaching the Muslim devout by a number of factors found by expected Christian Ministers along with their mission. As a result, missionary work has realised little impact among Muslims. Specifically, less has been achieved by the Christians among the Eastleigh Muslim community. This is attributed to lack of preparedness among the Christians. This paper, therefore, endeavoured to interrogate the extent to which African Inland Church Christians in Nairobi Central Region are prepared to evangelize to Muslims in Eastleigh, Nairobi with an aim to recommend best practices in winning Muslim souls to Christ. A sample of 12 informants was drawn and interviewed. Ethnographic interviews elicited important data that was used to generate themes and sub-themes for analysis after which conclusions were made. It was found that many Christians know very little about other religions particularly Islam. Thus, it was not easy to convince the Muslims as their attempts would lead to heated and endless debates. The authors recommend that the church should create mission awareness by encouraging frequent interactions between her members and the Somali Muslim Community in Eastleigh.</span>
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Babacar Diakhaté. "Colonial and Neocolonial Domination and Alienation: Consequences and Strategies of Resistance in Ngugi Wa Thiong’o’s and Mecere Githae Mugo’s the Trial of Dedan Kimathi (1976)." Britain International of Humanities and Social Sciences (BIoHS) Journal 3, no. 1 (January 14, 2021): 1–7. http://dx.doi.org/10.33258/biohs.v3i1.351.
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Many African political officials have become famous for their political actions, determination, and strong commitment against colonialism, imperialism and even neo-colonialism. In Kenya, Ngugi WA Thiong’o and Mecere Githae Mugo fictionalize the story of Dedan Kimathi. The Trial of Dedan Kimathi (1976) retraces the life of the hero, Kimathi, who leads the Mau Mau movement against British colonizers. Kimathi is imprisoned because of his own brother Wambararia who betrays his people to become free. Whites’ collaborators and neo-colonial actors such as politicians, Business executives and the Church do not succeed to persuade Kimathi to accept the collaborationist option and stop the struggle.
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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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Maxon, Robert M. "The Devonshire Declaration: The Myth of Missionary Intervention." History in Africa 18 (1991): 259–70. http://dx.doi.org/10.2307/3172065.
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It has long been accepted that the Devonshire Declaration of 1923 represented a clever compromise by which the British government was able to extricate itself from a longstanding controversy surrounding Indian claims for equality with European settlers in Kenya through a statement that African interests were to be paramount in that colony. There can be no denying that the doctrine of African paramountcy proved an effective solution to the Colonial Office dilemma caused by attempting to balance the conflicting claims of the Kenya Indians and settlers. Yet another widely-stated view, that the doctrine of African paramountcy and other specific details included in the declaration were provided to the Colonial Office by British missionary and church officials, specifically J. H. Oldham and Randall Davidson, the Archbishop of Canterbury is, quite simply, a myth. The Colonial Office had no need for Oldham and Davidson to devise a settlement for it; officials there had decided the main principles that they would use in making a policy statement long before Oldham entered the Indian question in May 1923. What the Colonial Office officials actually got from the missionary leader, in addition to useful phraseology, was the vital support they needed to sell the policy announced in the White Paper to influential public opinion in both Britain and India. This was a most significant achievement, and it is time to recognize Oldham's contribution for what it was rather than perpetuate an interpretation that has no basis in fact.
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Burlacioiu. "Expansion Without Western Missionary Agency and Constructing Confessional Identities: The African Orthodox Church Between the United States, South Africa, and East Africa (1921–1940)." Journal of World Christianity 6, no. 1 (2016): 82. http://dx.doi.org/10.5325/jworlchri.6.1.0082.
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Granberg, Stanley. "A Critical Examination of Leadership and Leadership Effectiveness among African Church Leaders with special reference to the Meru tribe of Kenya." Transformation: An International Journal of Holistic Mission Studies 18, no. 1 (January 2001): 58–59. http://dx.doi.org/10.1177/026537880101800109.
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Opiyo, Judith Siambe, and Paul Shetler Fast. "Adapting Care Groups to Urban Slums: A Case Study of a Church-Based Effort to Improve Maternal and Child Health Outcomes in Mathare, Nairobi, Kenya." Christian Journal for Global Health 6, no. 2 (December 23, 2019): 33–43. http://dx.doi.org/10.15566/cjgh.v6i2.317.
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In many places in Africa, progress on maternal and child health has been slow and uneven, with widening geographic and socio-economic disparities, despite economic growth and continued investments in health systems. In Kenya, modest national-level gains mask wide disparities in progress, with near stagnation among the very poor, those with the least education, and those living in either extremely rural contexts or dense informal urban slums. Progress toward Kenya’s maternal and child health Sustainable Development Goals (SDGs) will depend on finding new ways to work effectively in dense urban slums, where poverty and ill-health are increasingly concentrated, and older program models have failed to deliver. Effective approaches will require addressing significant knowledge, behavior, and trust gaps, especially with the poorest and most vulnerable residents of slum communities like Nairobi’s Mathare. Care Groups were designed to address these specific types of gaps but have only been effectively tested and scaled in rural and peri-urban environments. The Kenya Mennonite Church’s Center for Peacebuilding and Nationhood’s maternal and child health Care Group project in Mathare, Nairobi, one of the largest informal settlements in Kenya, is the first to adapt the Care Group model to an urban slum environment. However, significant adaptation of the model was required by the uniquely challenging nature of a context characterized by high population density, crowding, extremely transient and unstable populations, low social trust, lack of traditional social structures, high vulnerability to crime, political disruption, and frequent rapid onset disasters. This case study explores the contextual complexity of adapting a model like Care Groups to the realities of a dense African urban slum, the innovative strategies the project has used, its successes, challenges, and the unique benefits of doing this work on a small scale rooted in a local church organization.
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Ogaji, Ikoni, Jackson Lubayo, and Fullaila O. Aliyu. "Willingness of Bachelor of Pharmacy (B.Pharm.) students to be custodians of Complementary and Alternative Medicine (CAM): case study of Kenyatta University, Nairobi." Journal of Pharmacy & Bioresources 18, no. 1 (May 28, 2021): 53–63. http://dx.doi.org/10.4314/jpb.v18i1.8.
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Appropriate training on standardization of quality characteristics of complementary and alternative medicine (CAM) practices has the potential to pave way for integrative and collaborative healthcare delivery in African health facilities. The purpose of this study was to understand how willing pharmacy students are to taking on the custody of CAM, especially provision of expertise services on traditional medicines. A questionnaire on the willingness of Bachelor of Pharmacy students to be trained and certified as CAM experts in an integrated health system was administered to one hundred and nineteen (119) pharmacy students of Kenyatta University, Nairobi, Kenya. Ninety-four respondents (78.99 %) were excited to be trained on CAM and become experts on CAM alongside orthodox but not solely on CAM. Majority of the respondents acknowledged the important role of CAM in the nation’s healthcare delivery systembut were not ready to be trained solely as such without the commitments of governments for better status. The study revealed that with necessary support from governments and stakeholders, specialists from those desiring to study pharmacy can be developed to focus on safety, purity and efficacy of CAM, especially traditional medicines, to enhance their incorporation into the national healthcare system.
Keywords: Pharmacy students; CAM; Experts; Integrative healthcare system
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Chung, Janne O. Y., and Carolyn A. Windsor. "Empowerment Through Knowledge of Accounting and Related Disciplines: Participatory Action Research in an African Village." Behavioral Research in Accounting 24, no. 1 (January 1, 2012): 161–80. http://dx.doi.org/10.2308/bria-10149.
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ABSTRACT Accounting scholars are challenged to discover ways to facilitate a broader engagement with the oppressed and poor toward a more just and fair world. This paper reports an interaction between an accounting educator and disadvantaged Kenyan villagers in an exploratory attempt to expand the reach of critical accounting research from the confines of academia to practice. In Africa, the end of colonialism left widespread poverty that was exacerbated by illiteracy and ignorance. At the same time, the World Bank and the International Monetary Fund (IMF) required newly independent African states to implement neo-liberal-inspired policies that weakened state social governance. This, in turn, led to the growth of religious and non-governmental organizations (NGOs) whose policies aimed to fill the gaps in government social services that alleviate inequities. Ignorance enslaves, but knowledge—including knowledge of accounting and financial systems—will empower the poor to evaluate the motives, desirability, and achievements of governmental and NGO services and programs introduced to ease poverty. The specific aim of this modest, grassroots intervention was to share financial knowledge with members of a church in Bungoma, a poor region in Northwestern Kenya. This participatory action research (PAR) intervention was carefully implemented to respect the values and culture of the village participants, and avoided Western values and praxis to maintain the villagers' status quo. Instead, the accounting educator introduced empathetic learning by relating accounting principles to the Christian values of the villagers. The paper concludes with a discussion on the outcomes and limitations of this intervention.
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Quirin, James. "Oral Traditions as Historical Sources in Ethiopia: The Case of the Beta Israel (Falasha)." History in Africa 20 (1993): 297–312. http://dx.doi.org/10.2307/3171976.
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It is axiomatic that historians should use all available sources. African historiography has been on the cutting edge of methodological innovation for the last three decades, utilizing written sources, oral traditions, archeology, linguistics, ethnography, musicology, botany, and other techniques to bring respect and maturity to the field.But the use of such a diverse methodology has brought controversy as well, particularly regarding oral traditions. Substantial criticisms have been raised concerning the problems of chronology and limited time depth, variations in different versions of the same events, and the problem of feedback between oral and written sources. A “structuralist” critique deriving from Claude Levi-Strauss's study of Amerindian mythology has provided a useful corrective to an overly-literal acceptance of oral traditions, but often went too far in throwing out the historical baby with the mythological bathwater, leading some historians to reject totally the use of oral data. A more balanced view has shown that a modified structural approach can be a useful tool in historical analysis. In Ethiopian historiography some preliminary speculations were made along structuralist lines,5 although in another sense such an approach was always implicit since the analysis of Ethiopie written hagiographies and royal chronicles required an awareness of the mythological or folk elements they contain.Two more difficult problems to overcome have been the Ethiopie written documents' centrist and elitist focus on the royal monarchy and Orthodox church. The old Western view that “history” required the existence of written documents and a state led to the paradigm of Ethiopia as an “outpost of Semitic civilization” and its historical and historiographical separation from the rest of Africa. The comparatively plentiful corpus of written documentation for Ethiopian history allowed such an approach, and the thousands of manuscripts made available to scholars on microfilm in the last fifteen years have demonstrated the wealth still to be found in written sources. However, such sources, although a starting point for research on Ethiopian history, no longer seem adequate in themselves because they focus primarily on political-military and religious events concerning the monarchy and church.
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Gathogo, Julius Mutugi. "ECCLESIASTICAL AND POLITICAL LEADERSHIPS IN ONE ARMPIT: CELEBRATING THE LIFE OF THOMAS KALUME (1925-75)." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 92–110. http://dx.doi.org/10.25159/2412-4265/451.
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As Kenya celebrates her 52nd year of independence on 12th December 2015, the name of Thomas Johnson Kuto Kalume re-appears, as a great hero whom Kenyans have always wanted to forget. Indeed, he was a Kenyan politician and the first Clergyman to be elected as a Member of Parliament (MP) in the history of the National Assembly. Rev. Kalume was a composer and co-producer of the Kenyan national anthem, which was recorded in English and Swahili in September 1963 and inaugurated by Kenya’s founding President, Jomo Kenyatta, at Uhuru Gardens on December 12, 1963 during the independence celebrations. Critically important is that Kalume is the second Anglican Kenyan to obtain a University degree in Theology after John Mbiti. He was followed by Henry Okullu and David Gitari who emerged fourth. The article sets out to retrace Kalume’s pedigree, theology, and philosophy, as he navigated through troubled waters in the young republic of Kenya. What led to his early death on March 15, 1975 after serving only one parliamentary term (1969-74)? What motivated him to join both the church ministry and later elective politics? How did he view the service to God and humanity? How did he juxtapose religion and politics without losing his gospel constituency? What lessons does Kalume have for the 21st century Africa, particularly with regard to keeping Ecclesiastical and Political Leaderships in one armpit? Was Kalume’s case rooted in African religious heritage, a phenomenon where there is no dichotomization between the secular (politics) and the sacred (religion)? To this end, the article focuses mainly on the manner in which the memory of Thomas Johnson Kuto Kalume has been celebrated and/or reconstructed half a century after Kenya’s independence. By use of ex-post facto design, a phenomenon where variables have already occurred and are not manipulated by the researcher, the article has endeavored to retrieve Kalume’s societal contribution largely through archival and oral sources.
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Dawson, Marc H. "The Many Minds of Sir Halford J. Mackinder: Dilemmas of Historical Editing." History in Africa 14 (1987): 27–42. http://dx.doi.org/10.2307/3171831.
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While doing research in Rhodes House Library I cam across a magnificently detailed description of parts of Kikuyuland in 1899 in the travel notebooks of Sir Halford John Mackinder. In this work Mackinder recounted his expedition's successful effort to be the first recorded group to ascend Mount Kenya. He is also one of the few travelers to leave a detailed account of this area for the nineteenth century. Furthermore, I discovered he had compiled a typescript of his notebooks clearly intended for possible publication. I did not compare the two closely at the time, as I relied on the notebooks, but when the African Studies Association announced a program to publish valuable unpublished primary sources, I immediately thought of Mackinder's work as being an important unpublished source for central Kenyan History. Here I discuss some of the implications of that thought that I have so far discovered.Mackinder (1861–1947) was one of the intellectual founders of modern political geography. He read both natural science and modern history as a student at Christ Church College, Oxford and went on to study law and qualify as a barrister in London. Mackinder also traveled widely in 1885 as part of the Oxford extension movement, lecturing on his ideas concerning a “new geography.” He believed that there was a growing rift between the natural sciences and the humanities and that geography could act as a bridge between the two. Physical geography could aid in understanding and explaining human activities.
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Dreyer, W. A. "Kerk, volk en owerheid in die 1858-grondwet van die Zuid-Afrikaansche Republiek." HTS Teologiese Studies / Theological Studies 51, no. 2 (January 11, 1995). http://dx.doi.org/10.4102/hts.v51i2.1406.
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Church, people and government in the 1858 constitution of the South African Republic During the years 1855 to 1858 the South African Republic in the Transvaal created a new constitution. In this constitution a unique relation-ship between church, people and government was visible. This relationship was influenced by the Calvinist confessions of the sixteenth century, the theology of W ά Brakel and orthodox Calvinism, the federal concepts of the Old Testament and republican ideas of the Netherlands and Cape Patriots. It becomes clear that the history of the church in the Transvaal was directly influenced by the general history of the South African Republic.
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Ogren, David A. "The Coptic Church in South Africa: The meeting of mission and migration." HTS Teologiese Studies / Theological Studies 70, no. 1 (February 20, 2014). http://dx.doi.org/10.4102/hts.v70i1.2061.
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Previously identified as an entrenched Egyptian community, Copts have propelled themselves into the greater Africa through two main phenomena: migration and mission. Copts have recast displacement to transcend powerlessness and loss by highlighting the sovereign opportunity to consolidate identity in new contexts and widen the fold of the Coptic community, expressed through ecumenism, holistic ministry, cultural sensitivity and the presentation of the Coptic Church as essentially ‘African’. In migration, the Coptic Church creates identity through physical presence (church buildings), recasting the narrative (African originality), employing a rubric of sovereignty (agency rather than passivity) and engaging others ecumenically (gaining Orthodox legitimacy). Beyond reaching out to migrants, much energy has been devoted to mission by establishing institutions, including a missionary training department at the Institute of Coptic Studies and a Department of African Studies in Cairo. In mission, the Coptic Church extends its influence beyond migrants to include non-Copts and non-Christians through ecumenism, social programs and the presentation of Copts as essentially African.
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Njogu, Geoffrey Karimi. "Mutira Mission: An African Church Comes of Age in Kirinyaga, Kenya (1912-2012), Julius Gathogo." Studia Historiae Ecclesiasticae 44, no. 3 (October 12, 2018). http://dx.doi.org/10.25159/2412-4265/4390.
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Ndereba, Kevin Muriithi. "Let them Come to Me: A Youth Inclusive and Missional Perspective in Presbyterian Context." Journal of Youth and Theology, July 12, 2021, 1–13. http://dx.doi.org/10.1163/24055093-02002011.
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Abstract The contemporary context creates complexities for the young person. These include the political and socio-economic realities of African states, the cultural renaissance of Africanism and the reality of postmodernity. From both a practical theological perspective as well as experience in higher education, the author claims that ministers in the Presbyterian Church lack a missional perspective to the contemporary African (Kenyan) youth. The author proposes that theological education in Kenya must seriously consider youth ministry education. Second, Presbyterian ecclesiology must be missional minded by moving from an inward posture to a missional posture that considers the African (Kenyan) youth. This reflection will engage practical ministry and higher education experience, as well as an inter-disciplinary literature survey, to offer a missional perspective for the church and theological education.
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Joshua, Stephen Muoki. "From Scandinavian Missionary Activity to an African local Church: A History of the Free Pentecostal Fellowship in Kenya (1955 to 2018)." Studia Historiae Ecclesiasticae 46, no. 1 (June 19, 2020). http://dx.doi.org/10.25159/2412-4265/4864.
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This article reconstructs the history of a Pentecostal denomination in Kenya that was established by Scandinavian missionaries from two missionary agencies, namely the Norwegian Pentecostal Mission (NPM) and Swedish Free Mission (SFM), during the early 1950s. It relies on oral narratives by early African clerics, missionaries and church leaders as well as archival materials such as minutes, correspondence and reports to argue that the 60-year history of the Free Pentecostal Fellowship in Kenya (FPFK) may be periodised into three major epochs: the period of beginnings (1955–1984); the period of collaboration (1984–1996); and the period of nationalisation (1997–2018). It further contests that the present challenges for the church, such as the schism between Swedish and Norwegian sections, financial instability and the collapse of its national institutions, as well as an over emphasis on rural evangelism and a failure to penetrate the Kenyan urban life, are directly linked to its Scandinavian heritage.
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Goddard, Allen J. "Re-animating church as politics:South Africa commemorating the radical reformation in the hope of decolonizing local congregations." STJ | Stellenbosch Theological Journal 3, no. 2 (December 31, 2017). http://dx.doi.org/10.17570/stj.2017.v3n2.a03.
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An unlikely crosscurrent in the Reformation-schism was the violent reaction of both the Reformation and Roman Catholic establishments in the 1520s to Anabaptist Churches. What evoked this reaction was the Anabaptists’ recognizably distinct church polity, which the Radical Reformers understood to be directly continuous with the socially transformative politics of Jesus and of the first Christians of the Roman Empire. In a spirit of contrition for Christian disunity, this research is a commemoration that aims to identify prophetic aspects of early Anabaptist polity. Secondly, the essay demonstrates that the way the Radical Reformers practised church is pertinent for ecclesiology five centuries later – not least in contemporary South Africa and North America where church capture to neoliberal economic values and commitments prior to following Jesus, calls into question orthodox Christian witness and presence. Thirdly, the essay imagines a South African re-appropriation of the politics of Jesus as amplified in the Radical Reformation tradition, in a tentative, heuristic invitation to the Church in South Africa today, to become ‘God’s left wing’.
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Van der Watt, Gideon. "Gisbertus Voetius (1589–1676): Some perspectives on his influence on developments in the South African Dutch Reformed Church’s missiology and mission practice." In die Skriflig/In Luce Verbi 53, no. 3 (July 15, 2019). http://dx.doi.org/10.4102/ids.v53i3.2449.
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Gisbertus Voetius (1589–1676) played a significant role in the Synod of Dordt 1618–1619. As orthodox Calvinist and leading intellectual in the Dutch Second Reformation, he helped to shape the religious, philosophical and cultural landscape of the 17th century Dutch ‘Golden Age’. He was the first Protestant to have developed a comprehensive ‘theology of mission’. This article reflects on Voetius’ missiology, and specifically its influence on developments in the mission practice and theology in the Dutch Reformed Church in South Africa. The article also enters into a conversation with Voetius from a current South African missional discourse.
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Joshua, Stephen M. "The Norwegian Pentecostal Mission’s work in Kenya between 1955 and 1984: A historical perspective." HTS Teologiese Studies / Theological Studies 75, no. 1 (October 30, 2019). http://dx.doi.org/10.4102/hts.v75i1.5275.
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This article attempts to reconstruct an early history of the Norwegian Pentecostal Mission’s (NPM) work in Kenya. The Free Pentecostal Church (FPC), known as the Free Pentecostal Fellowship in Kenya (FPFK) until April 2018, was born out of a 1984 merger between the Swedish Free Mission and the NPM. The Norwegians came earlier in 1955, whereas their Scandinavian counterparts arrived in 1960. The article contests that during the period under review, the first 29 years of NPM’s presence in Kenya, the NPM was characterised by a fast-growing enthusiasm in establishing mission stations and local churches through evangelism and social work activities in education, medical care, orphanages, midwifery and compassionate handouts of commodities to villagers. These would be overtaken by the efforts to merge Swedish and Norwegian interests and establishments into one denomination in 1976 and the move towards nationalising the FPFK by handing over church leadership to the Kenyans by 1997. The article contests that the zeal and successes of the missionaries and local church workers in sowing the seeds of the gospel were checked by cultural and socio-economic setbacks in Kenya’s colonial context as well as the nationalisation process. The increased presence of Norwegian missionaries in Kenya during the 1960s were largely motivated by, among other factors, the channelling of Norwegian government aid monies to foreign development regions through missionary agencies and the imminent independence of the East African state.
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Kapinde, Stephen Asol, and Eleanor Tiplady Higgs. "Global Anglican Discourse and Women’s Ordination in Kenya: The Controversy in Kirinyaga, 1979–1992, and its Legacy." Journal of Anglican Studies, January 8, 2021, 1–18. http://dx.doi.org/10.1017/s1740355320000467.
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Abstract In the 1980s, the question of women’s ordination in the Anglican Church of Kenya (ACK) caused a controversy in Kirinyaga diocese, in which Archbishop David Gitari (1937–2013) played a critical role as an advocate for women. This controversy is just one example of how African Christian women have faced multiple material and theological obstacles to ordination, both in the Anglican Church and in other churches. Through an analysis of institutional texts we show how the issue of women’s ordination has been addressed in formal Anglican decision-making processes. We also outline the patriarchal attitudes that characterized the wider discourse of women’s ordination in Kenya and in the Anglican Communion, and discuss how this discourse informed Gitari’s intervention. Opposition to women’s ordination is only one facet of sexism in the ACK, as was implicitly recognized by Gitari in his wider project of ‘holistic development’.