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Relevant bibliographies by topics / Anglicans – South Africa

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Academic literature on the topic 'Anglicans – South Africa'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Anglicans – South Africa"

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Idowu-Fearon, Josiah. "Anglicans and Islam in Nigeria: Anglicans Encountering Difference." Journal of Anglican Studies 2, no. 1 (2004): 40–51. http://dx.doi.org/10.1177/174035530400200105.

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ABSTRACTNigeria is the most populous nation in Africa. It is also divided on religious grounds with a predominantly Muslim north and a mainly Christian south. Christians make up the majority of the population (52.6 per cent) compared with Muslims (41 per cent). The 17 million Anglicans are the second largest Christian group. With its large and religiously divided population Nigeria is one of the main countries in Africa, and the world, where large numbers of Muslims and Christians live and interact together. In today's world where the ‘Christian’ West and the Islamic world are becoming increas

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McKinnon, Andrew. "Demography of Anglicans in Sub-Saharan Africa: Estimating the Population of Anglicans in Kenya, Nigeria, South Africa, Tanzania and Uganda." Journal of Anglican Studies 18, no. 1 (2020): 42–60. http://dx.doi.org/10.1017/s1740355320000170.

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AbstractThere is an emerging debate about the growth of Anglicanism in sub-Saharan Africa. With this debate in mind, this paper uses four statistically representative surveys of sub-Saharan Africa to estimate the relative and absolute number who identify as Anglican in five countries: Kenya, Nigeria, South Africa, Tanzania and Uganda. The results for Kenya, South Africa and Tanzania are broadly consistent with previous scholarly assessments. The findings on Nigeria and Uganda, the two largest provinces, are likely to be more controversial. The evidence from statistically representative surveys

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Galgalo, Joseph D., and Esther Mombo. "Theological Education in Africa in the Post-1998 Lambeth Conference." Journal of Anglican Studies 6, no. 1 (2008): 31–40. http://dx.doi.org/10.1177/1740355308091384.

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ABSTRACTSince 1998 there has been a revived interest in theology among Anglicans around the world. Rowan Williams has encouraged this with the promotion of a Theological Education for the Anglican Communion Commission. The Global South primates have called for a rejection of the Western paradigm of Anglican theology in the context of the current debates about sexuality. The key Lambeth resolution on sexuality at the 1998 conference carries with it significant assumptions and challenges about theological method. There has been a renewed focus on context in doing theology. These changes can be s

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Vanderbeck, Robert M., Gill Valentine, Kevin Ward, Joanna Sadgrove, and Johan Andersson. "The Meanings of Communion: Anglican Identities, the Sexuality Debates, and Christian Relationality." Sociological Research Online 15, no. 2 (2010): 78–96. http://dx.doi.org/10.5153/sro.2106.

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Recent discussions of the international Anglican Communion have been dominated by notions of a ‘crisis’ and ‘schism’ resulting from conflicts over issues of homosexuality. Existing accounts of the Communion have often tended to emphasise the perspectives of those most vocal in the debates (particularly bishops, senior clergy, and pressure groups) or to engage in primarily theological analysis. This article examines the nature of the purported ‘crisis’ from the perspectives of Anglicans in local parishes in three different national contexts: England, South Africa, and the United States. Unusual

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Webster, Peter. "Race, Religion and National Identity in Sixties Britain: Michael Ramsey, Archbishop of Canterbury, and his Encounter with other Faiths." Studies in Church History 51 (2015): 385–98. http://dx.doi.org/10.1017/s0424208400050300.

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The twentieth century saw the opening of wider spaces in which the settled historic Christianity of the UK could encounter other faiths. By the time Michael Ramsey became archbishop of Canterbury in 1961, developments both in England and in the international Anglican Communion made the task more present and more urgent. Ramsey was enabled by the expansion of air travel to visit more of the countries of the former empire in which Anglicans still worshipped, as Geoffrey Fisher before him had begun to do. Added to this was his willingness to intervene in international affairs, whether the war in

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Maughan, Steven S. "Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75." Studies in Church History 54 (May 14, 2018): 328–44. http://dx.doi.org/10.1017/stc.2017.18.

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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal a

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Knights, Philip. "HAYES, Stephen, Black Charismatic Anglicans, Studia Specialia 4, University of South Africa, Pretoria, 1990, 227 pp., 0 86981 631 4." Journal of Religion in Africa 21, no. 4 (1991): 381–83. http://dx.doi.org/10.1163/157006600x00195.

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Hocken, Peter. "Stephen Hayes, Black Charismatic Anglicans: The Iviyo lofakazi bakaKristu and its Relations with Other Renewal Movements. (Pretoria: University of South Africa, 1990), xvi + 227 pp. ISBN 0-86981-634-4." Pneuma 13, no. 1 (1991): 89–90. http://dx.doi.org/10.1163/157007491x00079.

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Mbaya, Henry. "Anne Rebecca Daoma." Exchange 48, no. 4 (2019): 361–87. http://dx.doi.org/10.1163/1572543x-12341540.

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Abstract This article outlines the progressive journey of Anne Rebecca Daoma in the Anglican Mission at the Cape in the years 1863 to 1936. Daoma was the first African woman from Central Africa, to be trained by the Anglican missionaries in South Africa. The article traces the life of Daoma, a Yao, from the moment when the Universities Mission to Central Africa (UMCA) missionaries set her free from the slave trade in Southern Malawi in 1861, and through some phases of her life at the Cape as a missionary and argues that colonial missionary life and culture fashioned her in becoming ‘Anne Rebec

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Stuart, John. "“The Most Improbable Diocese of the Anglican Communion”." Social Sciences and Missions 29, no. 1-2 (2016): 93–117. http://dx.doi.org/10.1163/18748945-02901014.

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The Anglican presence in Mozambique dates from the late nineteenth century. This article provides a historical overview, with reference to mission, church and diocese. It also examines ecclesiastical and other religious connections between Mozambique and the United Kingdom, South Africa and Portugal. Through focus on the career and writings of the English missionary-priest John Paul and on the episcopacy of the Portuguese-born bishop of Lebombo Daniel de Pina Cabral, the article furthermore examines Anglican affairs in Mozambique during the African struggle for liberation from Portuguese rule.

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Dissertations / Theses on the topic "Anglicans – South Africa"

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Labode, Modupe Gloria. "African Christian women and Anglican missionaries in South Africa : 1850-1910." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333301.

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Ntshangase, Sithembiso Lizwilenkosi Samson. "Transformation within the South African Anglican Tradition : A Pastoral Perspective." Diss., University of Pretoria, 2001. http://hdl.handle.net/2263/78489.

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The research was conducted in two vast Dioceses, which are the Diocese of Natal, and the Diocese of Zululand (“Dioceses”) as the area of focus. Since the Anglican Church of Southern Africa was initiated by the early White Missionaries and governed from England for centuries, the research is investigating the advancement of transformation in both the Diocese of Natal and Diocese of Zululand respectively. The researcher acknowledges that transformation has taken place in most of the Dioceses at the Episcopal level in the Anglican Church of Southern Africa; however, cross-cultural appointments at

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Davids, Tessa Dawn. "An Anglican parish in transformation : the history of St. Margaret’s, Parow, 1942 - 1995." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80303.

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Thesis (MA)--Stellenbosch Univeristy, 2013.<br>ENGLISH ABSTRACT: This study is an historical analysis of the History of St. Margaret’s Anglican Parish, situated in the Northern Suburbs of Cape Town. While documenting the history of the parish since its establishment in 1942, it also critically examines its response to the socio-political changes the country was going through such as the Group Areas Act and in so doing, determines the extent of its own transformation. St. Margaret’s was not the first Anglican parish in Parow. An Anglican presence existed in Parow since 1900 with St. John

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Stone, Justin. "The changing fortunes of the organ: the viewpoints of church organists in the Anglican churches of Port Elizabeth." Thesis, Nelson Mandela University, 2017. http://hdl.handle.net/10948/23502.

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This study investigates the changing role of the organ within the Anglican Church of Port Elizabeth. In this study, the term The Church of England is used to refer to both the Anglican Church in England and the Anglican Church (Church of the Province) of Southern Africa. The organ has over many centuries evolved and risen to a place of dominance within the church. Many factors such as political influence, the increase in technology and the use of the organ within the liturgy of the church have contributed to this situation. Equally evident in practices in modern churches and societies is the d

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Chinganga, Percy. "An organisation development intervention in an Anglican church theological seminary in Southern Africa." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1008377.

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"Organisation development is a planned, systematic process in which applied behavioral science principles and practices are introduced into ongoing organisations toward the goal of increasing individual and organisational effectiveness. " [French and Bell] This study describes and analyses the implementation of Organisation Development (OD) to an Anglican Church theological seminary, The College of the Transfiguration (Cott), in the Anglican Church of the Province of Southern Africa (ACSA). The origins of OD are business related, emerging in the late 1950s and early 1960s. Over the years, and

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Gregorowski, Christopher. "Anglican identity and contemporary relevance : a critical study of the Partners in Mission process within the Church of the Province of Southern Africa." Master's thesis, University of Cape Town, 1992. http://hdl.handle.net/11427/14650.

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Bibliography: leaves 436-444.<br>This is a church historical study and critical theological analysis of the Partners in Mission (PIM) process in the Church of the Province of Southern Africa (CPSA), which uses methods appropriate to such a study. Chapter 1 examines the background against which the PIM process and CPSA's PIM 'Vision' must be seen: Anglicanism, its origins, intentions and mission - and the tension between Anglican identity and contemporary relevance. Chapter 2 traces the process of renewal which has been described as the Anglican Communion's 'coming of age', and identifies some

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Mark, Delene Melissa. "The contribution of the Anglican Church of Southern Africa to social development in South Africa and its potential role as a national partner in development." Master's thesis, University of Cape Town, 2008. http://hdl.handle.net/11427/11605.

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This research investigates the role of the Anglican Church of Southern Africa in social development in South Africa. The hypothesis states that the Church has been involved in social development since its inception and currently contributes significantly to social development in South Africa. Within the context of poverty and the challenges faced by South Africa in alleviating poverty today, the researcher will establish if the Anglican Church could be considered a potential partner in poverty alleviation in South Africa, together with the public and private sectors.

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Palmer, George H. "Helping those damaged by priests in counseling : a case study in the Anglican Church." Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/29876.

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This research deals with the pain and rejection a woman suffered after having gone to her priest for counseling. She only wanted him to stop the abuse form her husband and to re-build her marriage through proper counseling. The priest promised to visit her but failed to do so. Instead, one Sunday during the Eucharistic service, she heard him preached about her situation. In his sermon, she was judged and condemned. This traumatized the woman immensely and as a result, she walked out of the church and has never returned. This research will propose a model for healing to all Caregivers in journe

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Hallonsten, Simon. "“No more buzz” : An extended case study of the engagement in HIVin the Anglican Church in Ocean View, Cape Town." Thesis, Uppsala universitet, Missionsvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296653.

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The paper studies the degree of engagement in questions of HIV in the local Anglican Church in Ocean View, Cape Town, using a triangulation design combining participant observation, survey results and interviews. Survey results from two other parishes in the Cape Town area and from clergy in the dioceses of Cape Town and False Bay are used to extend the material and to establish wider patterns in an extended case study approach. The findings show that people in the congregation of St Clare of Assisi in Ocean View are generally aware of HIV. The “buzz” around HIV has however subsided. The congr

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Pratt, Derek Alfred. "The Anglican Church's mission to the Muslims in Cape Town during the nineteenth and twentieth centuries : a study in the changes of missiological methods and attitudes." Thesis, Rhodes University, 1998. http://hdl.handle.net/10962/d1007592.

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When Bishop Robert Gray arrived at the Cape in 1848, he was concerned at the large percentage of the former slave population who had been attracted to the Muslim faith. He appointed Michael Angelo Camilleri (1848-1854) as a missionary to the Muslims of Cape Town. Camilleri's tenure was short and he was frequently used to fill other ecclesiastical posts. From 1854 until 1911 the responsibility of mission to the Muslims was given to priests whose parishes had large Muslims populations. In 1911 a fulltime missionary was once again appointed. Thomas Fothergill Lightfoot, arrived at the Cape in 185

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Books on the topic "Anglicans – South Africa"

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Anglicans against apartheid, 1936-1996. Cluster Publications, 2008.

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Compromise and courage: Anglicans in Johannesburg 1864-1999 : a divided church seeking integrity. Cluster, 2005.

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Suberg, O. M. The Anglican tradition in South Africa: A historical overview. University of South Africa, 1999.

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Archbishop Tutu of South Africa. Enslow Publishers, 1988.

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Northward from Cape Town: The Anglican Church Railway Mission in Southern Africa, 1885-1980. Sacram, 1999.

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Lewis, Harold T. A Church for the future: South Africa as the crucible for Anglicanism in a new century. Church Pub., 2007.

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Lewis, Harold T. A Church for the future: South Africa as the crucible for Anglicanism in a new century. Church Pub., 2007.

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Desmond Tutu: The courageous and eloquent archbishop struggling against apartheid in South Africa. Morehouse, 1989.

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Servants of power: The role of English-speaking churches in South Africa, 1903-1930 : toward a critical theology via an historical analysis of the Anglican and Methodist churches. Ravan Press, 1987.

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Holden, Peter. Alphabetical guide to gravestones in the St. Johnʼs Cemetery, Wynberg, Cape Town (Anglican, Methodist, and Dutch Reformed sections). 3-тє вид. State Archives Service, 1989.

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Book chapters on the topic "Anglicans – South Africa"

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Bethke, Andrew-John. "Sounds of localisation in South African Anglican church music." In Making Congregational Music Local in Christian Communities Worldwide. Routledge, 2018. http://dx.doi.org/10.4324/9781315142432-8.

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Mbaya, Henry. "The Contribution of the Anglican Church to Theological Education in South Africa:." In Handbook of Theological Education in Africa. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcphf.108.

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Chidester, David. "Animism." In Religion. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297654.003.0002.

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This chapter examines the emergence of a category, “belief in spiritual beings,” which drove certain “intellectualist” assumptions about the essence, origin, and persistence of religion. Like many terms in the study of religion in Europe during the late nineteenth century, animism arose through a global mediation in which an imperial theorist, in this case the father of anthropology, E. B. Tylor, relied on colonial middlemen, such as missionaries, travelers, and administrators, for evidence about indigenous people all over the world. Among other colonial sources, E. B. Tylor relied on the Anglican missionary Henry Callaway for data about Zulu people in South Africa. Drawing on Callaway’s reports about Zulu dreaming and sneezing, Tylor distilled his basic definition of religion as belief in pervading and invading spirits. Against a broad imperial and colonial background, this chapter explores the historical emergence and ongoing consequences of the category animism in the study of religion.

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Smith, Eric C. "“Bringing many souls home to Jesus Christ”." In Oliver Hart and the Rise of Baptist America. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0005.

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As the pastor of the Charleston Baptist Church, Oliver Hart established a pattern of moderate revivalist ministry. His weekly routine of public and private ministry of the Word mirrored that of most ministers in the broadly Reformed tradition. Hart invested a significant portion of each week to preparing and delivering sermons, which he developed according to the classic Puritan method. Outside his own congregation, he partnered with evangelical leaders from a variety of other denominations, including the Anglican evangelist George Whitefield, to spread the revivalism of the Great Awakening. Hart gained a wide acceptance among the residents of Charleston in part because of the respectable social persona he developed, in contrast to the erratic behavior of the Separate Baptists and other radical revivalists. Most significant, Hart adopted the classic moderate evangelical approach to slavery while in Charleston, ministering earnestly to enslaved Africans even as he owned slaves himself. Hart’s respectable, moderate revivalism set the tone for the next century and a half for white Baptists in Charleston and the broader South.

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