Academic literature on the topic 'Anglicans – Uganda'
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Journal articles on the topic "Anglicans – Uganda"
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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 (May 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 finds that the claims often made of the Church of Nigeria consisting of ‘over 18 million’ exceedingly unlikely; the best statistical estimate is that under 8 million Nigerians identify as Anglican. The evidence presented here shows that Uganda (rather than Nigeria) has the strongest claim to being the largest province in Africa in terms of those who identify as Anglican, and is larger than is usually assumed. Evidence from the Ugandan Census of Populations and Households, however, also suggests the proportion of Ugandans that identify as Anglican is in decline, even if absolute numbers have been growing, driven by population growth.
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Hughes, Rebecca C. "“Grandfather in the Bones”." Social Sciences and Missions 33, no. 3-4 (September 24, 2020): 347–78. http://dx.doi.org/10.1163/18748945-bja10011.
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Abstract Evangelical Anglicans of the Church Missionary Society constructed a triumphal narrative on the growth of the Ugandan Church circa 1900–1920. This narrative developed from racial theory, the Hamitic hypothesis, and colonial conquest in its admiration of Ugandans. When faced with closing the mission due to its success, the missionaries shifted to scientific racist language to describe Ugandans and protect the mission. Most scholarship on missionaries argues that they eschewed scientific racism due to their commitment to spiritual equality. This episode reveals the complex ways the missionaries wove together racial and theological ideas to justify missions and the particularity of Uganda.
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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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Carney, J. J. "The Politics of Ecumenism in Uganda, 1962–1986." Church History 86, no. 3 (September 2017): 765–95. http://dx.doi.org/10.1017/s0009640717001287.
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In standard postcolonial political polemics in Uganda, colonial Anglican and Catholic churches have been castigated for fomenting and exacerbating Uganda's political divisions. These polemics overlook the growing ecumenical ties between Catholic and Anglican leaders that began in the 1950s and continued well into the 1980s. In particular, the shared experience of political oppression forged solidarity between erstwhile Catholic and Anglican rivals, especially during the Idi Amin dictatorship of 1971–1979 and the brutal civil war of 1979–1986. Drawing on an array of archival, oral, and secondary sources, this article offers a synthesis of Ugandan Christian leaders’ political engagement during the quarter-century following independence in 1962. I argue that church leaders in the 1960s embraced a politically quiescent, “social development” approach best embodied in the ecumenical Uganda Joint Christian Council. In the early 1970s, Anglican and Catholic leaders slowly withdrew from active collaboration with Amin's regime, embracing an approach I term “prudent recalcitrance,” entailing shifting stances of official silence, private lobbying, and carefully crafted written critiques. Finally, during the political unrest and civil war of the early 1980s, church leaders adopted a posture of “prophetic presence,” standing for and with the people in opposition to Milton Obote's increasingly violent state.
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Gribble, Richard. "Bishop Vincent McCauley, CSC: Ecumenical Pioneer." Mission Studies 25, no. 2 (2008): 252–71. http://dx.doi.org/10.1163/157338308x365396.
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AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.
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Kasibante, Amos. "The Ugandan Diaspora in Britain and Their Quest for Cultural Expression within the Church of England." Journal of Anglican Studies 7, no. 1 (May 2009): 79–86. http://dx.doi.org/10.1017/s1740355309000163.
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AbstractThe article examines the Anglican identity of two Ugandan immigrant communities in Britain and the congregations they have formed in order to foster their social, culture, and spiritual well-being. The two communities are the Acholi, who hail from the northern part of Uganda, and the Baganda from the central region. The former have formed the Acholi London Christian Fellowship while the latter have formed two distinct, yet similar, congregations in two separate London parishes. These are Okusinza mu Luganda (Worship in Luganda) and Ekkanisa y’Oluganda (the Luganda Church). The second is an offshoot of the first one. This article illustrates that religion and ethnicity are often inextricably intertwined, and that for the immigrants, Anglicanism does not merely displace or replace their native culture, but gives it a new sense of direction as they also shape it in the light of their aspirations. In this sense, we can speak of religious ethnicity, which refers to cases where an ethnic group is linked to a religious tradition shared by other ethnic groups.
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Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (June 2005): 99–119. http://dx.doi.org/10.1177/1740355305052827.
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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of political power; ‘sharing’ to the expectation of inclusion. The article looks at the attempt to overcome sectarian politics, and the Christian witness of both churches in the face of state oppression and violence.
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Wild-Wood, Emma. "Powerful Words: Reading the Diary of a Ganda Priest." Studies in World Christianity 18, no. 2 (August 2012): 134–53. http://dx.doi.org/10.3366/swc.2012.0012.
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This paper aims to explore the nexus of power, literacy and conversion in the work of indigenous evangelists by an analysis of the diaries of Apolo Kivebulaya, a CMS ‘church teacher’ and Ugandan Anglican priest. It uses excerpts from the diaries and oral testimony to understand the Christianity that Apolo and those who read with him were creating and to better comprehend the role of evangelists as cultural brokers mediating change. Two significant stories and an explanation of the nature of Apolo's diaries pave the way for three foci: the agency accorded to texts in the negotiation between literacy and orality at the point of conversion; the contested power of literacy in the context of evangelism; and the connection between reading and conversion in Uganda.
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Weld, Emma L. "‘Walking in the light’: the Liturgy of Fellowship in the Early Years of the East African Revival." Studies in Church History 35 (1999): 419–31. http://dx.doi.org/10.1017/s0424208400014182.
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During a Christmas convention at Gahini mission station in Rwanda in 1933, a large number of people publicly confessed their sins, resolved to turn from their present beliefs and embraced the Christian Faith. From then on, missionaries of the Ruanda Mission wrote enthusiastically to their supporters in Britain of people flocking into churches in South-West Uganda and Rwanda, of ‘changed lives’, of emotional confessions followed by ‘tremendous joy’, and of the spontaneous forming of fellowship groups and mission teams. Ugandans working at Gahini saw an opportunity for ‘waking’ the sleeping Anglican Church in Buganda and elsewhere which had, they believed, lost its fervour. Following in the tradition of the evangelists of the 1880s and 1890s they travelled vast distances to share their message of repentance and forgiveness with others. This was the beginning of the East African Revival, long prayed for by Ruanda missionaries and the Ugandans who worked alongside them. Max Warren, General Secretary of the Church Missionary Society, writing in 1954 when the Revival was still pulsating through East Africa, perceived the revival phenomenon as ‘a reaffirmation of theology, a resuscitation of worship and a reviving of conscience … for the church’. All three were in evidence from the early years of the East African Revival, but perhaps the most dramatic change was the form taken by the ‘resuscitation of worship’.
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Ward, Kevin. "'The Armies of the Lord': Christianity, Rebels and the State in Northern Uganda, 1986-1999." Journal of Religion in Africa 31, no. 2 (2001): 187–221. http://dx.doi.org/10.1163/157006601x00121.
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AbstractThe accession to power of the National Resistance Movement in Uganda in 1986 was intended to inaugurate a new beginning for Uganda, an end to the political, ethnic and religious divisions that had characterised the country's violent history since the 1960s. Although peace, stability and the strengthening of democratic structures have brought substantial progress to many parts of the country, the Acholi of Northern Uganda have felt largely excluded from these benefits. Violence and insecurity have characterised the districts of Gulu and Kitgum since 1986. It is not simply the failure of development that has been so distressing for the inhabitants, but the collapse of the moral framework and the institutions that gave society coherence. Religion has played a considerable part in articulating the sense of loss and anger at this state of affairs. Traditional Acholi and Christian religious sentiments have helped to shape and sustain rebel movements against the central government, and to inform Acholi responses to the violence inflicted by rebels and government. The article, based on field work conducted in 1999, examines ways in which the main Churches, Catholic and Protestant (Anglican), have historically been bound up with the political divisions of Acholi. It examines the painful adjustments which loss of access to power has necessitated, particularly for the Anglican Church. Since 1986 the Churches have had a vital role in conflict resolution and in envisioning new futures for Acholi. The majority of the population, required to live in 'protected villages', have few material and spiritual resources. The importance of Christian faith and practice for Acholi living in such situations of prolonged conflict, with few signs of speedy resolution, is assessed.
Dissertations / Theses on the topic "Anglicans – Uganda"
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Hovil, R. Jeremy G. "Transforming theological education in the Church of the Province of Uganda (Anglican)." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/5753.
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Thesis (DTh)--University of Stellenbosch, 2005.ENGLISH ABSTRACT: This study presents a practical-theological examination of the changing face of theological education in the Church of Uganda (COU). It explores the hypothesis that both the effectiveness of the Church’s training and its mission are inextricably tied to their responsiveness and integrity in the midst of multiple transitions. As an example of practical theology, it identifies itself with the praxis-centred stance of the contemporary practical theology movement, an identification that makes it both action-oriented and contextual. The action-oriented nature of the research is introduced in Chapter One, where it is described using social-science categories, and is developed in Chapter Two through an introduction to a specific theological framework for transforming theological education. This framework guides the study along practical, biblical, missional and local lines. The contextual concern is maintained throughout the study. Chapters Three, Four and Five draw on an extensive primary database and explore the Ugandan context from the socioeconomic, socio-cultural and ecclesiastical perspectives. That contextual analysis is shaped by, and continually connects with the concerns of theological education and those chapters raise and explore a number of issues. These include socio-economic challenges such as dramatic regional variation and demographic change, the need for theological education to connect with culture, particularly in relation to its heterogeneity and its oral-literary nature, and the significance of the unique narrative and identity of the COU for its theological education. However, through the synthesis of these contextual findings, two dominant requirements for the transformation of theological education in the COU emerge, namely integration and flexibility. The history, curriculum, pedagogy and structures of theological education in the COU are then evaluated in Chapters Six and Seven in the light of those two requirements, as well as from the perspective of the discipline of curriculum development. The analysis recognises where recent developments in the sphere have already begun to incorporate these values, but it also highlights the need for more radical transformation. With this in mind, Chapter Eight then examines the implementation of a recent model of training, Integrated Leadership Development (ILD), into the COU. It suggests that ILD is not only a valuable programme of transformational training in itself, but that it also serves as a pointer to and catalyst for wider changes in the education programmes of the COU. Finally, the study concludes by synthesising the findings into a dynamic curriculum development model for use in transforming theological education in the COU. Furthermore, the application of the model demonstrates its relevance and generates some specific strategic recommendations for change. As such the study contributes to both the local and global discourse on theological education, and to the field of practical theology.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n prakties-teologiese ondersoek wat die veranderende gelaat van teologiese opleiding in die Anglikaanse Kerk van Uganda navors. Die navorsing ondersoek die hipotese dat beide die effektiwiteit van die kerk se opleiding sowel as sy roeping integraal verweef is met die kerk se vermoë om met integriteit te reageer op die stroom van veranderinge waarmee dit gekonfronteer word. As praktiese-teologiese ondersoek volg dit ‘n praxis-georiënteerde, kontekstueel betrokke benadering. Hoofstuk een lei dit in, stel die probleem en hipoteses en verduidelik voorts die sosiaal-wetenskaplike aard van die studie. Die tweede hoofstuk beskryf ‘n bepaalde teologiese raamwerk vir die transformasie van teologiese opleiding. Dié raamwerk begelei die studie prakties, bybels, missionêr en kontekstueel. Die studie ontwikkel kontekstueel. Hoofstukke drie tot vyf gebruik belangrike primêre navorsingsdata wanneer dit die Ugandese konteks uit verskillende verbandhoudende perspektiewe beskryf: sosio-ekonomies, sosio-kultureel en ekklesiologies. Die analises is voortdurend in dialoog met die sentrale tema van teologiese opleiding wat van verskeie hoeke oopgedek word. Wat uitstaan is die sosio-ekonomiese uitdagings wat teweeggebring is deur die demografiese veranderings wat plaasgevind het. Die belang van die verband tussen teologiese opleiding en die kulturele situasie word hoe langer hoe skerper belig en mens besef die implikasies van die land se kulturele heterogeniteit en sy mondelinge tradisie. Dit het ‘n bepalende effek or die storie van die Anglikaanse Kerk in Uganda en die aard van sy teologiese opleiding. Die sintese van die kontekstuele analise wys twee wesentlike vereistes vir die transformasieproses van teologiese opleiding in die kerk uit: integrasie en soepelheid. Die geskiedenis, kurrikulum, opvoedkunde en strukture van teologiese opleiding in die Anglikaanse Kerk in Uganda word in Hoofstuk Ses en Sewe in die lig van die twee vereistes ge-evalueer. Dit word ook getoets aan die vereistes van kurrikulum ontwikkeling. Die analise wys daarop dat resente ontwikkelinge in die vakgebied reeds geïnkorporeer is in die praktyk, maar toon aan dat radikaler stappe nodig is. Teen die agtergrond toon Hoofstuk Agt aan hoe die model van Geïntegreerde Leierskap Ontwikkeling in die kerk geïmplementeer word. As sodanig toon dit aan dat Geïntegreerde Leierskap Ontwikkeling ‘n waardevolle transformasiegerigte opleidingsprogram is wat die weg kan aantoon vir verreikende veranderinge in die opleidingsprogramme van die kerk. Die studie sluit af deur die bevindinge van die studie saam te voeg in ‘n dinamiese model vir kurrikulum ontwikkeling wat die transformasieproses in teologiese opleiding in die Anglikaanse Kerk van Uganda kan begelei. Die toepassing van die model wys reeds die toebaarheid daarvan uit en genereer voortdurend belangrike strategiese voorstelle op die pad van die transformasieproses in teologiese opleiding. As sodanig lewer dit ‘n praktiesteologiese bydrae in die plaaslike en globale gesprek oor teologiese opleiding.
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Gidudu, Patrick Maondo. "A pastoral response to the scourge of AIDS in Uganda Anglican perspective /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Sserunjogi-Salongo, Eriezah Kabona. "Polygamy or monogamy challenges and ramifications for Christian marriage in the Anglican Church of Uganda today /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Ndyabahika, James N. "The attitude of the Anglican church of Uganda to the new religious movements and in particular to the Bacwezi-Bashomi in South Western Uganda 1960-1995." Doctoral thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/17547.
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Bibliography: pages 272-292.The central theme of this doctoral thesis is the Attitude of the Anglican Church of Uganda to the New Religious Movements and in particular to the Bacwezi-Bashomi in south-western Uganda, 1960-1995. Since the 1960's Uganda has been witnessing a wave of new religious movements stressing healing and exorcism and to date are attracting a large following. Although the literature on these movements is still scanty with no attempt having been made in the area of academics, the researcher investigated this topic at some considerable length (assisted by six research assistants) using primary and secondary sources a task he has carried out with a sense of satisfaction. In the area of scholarship, he has published articles in Occasional Research Papers - Makerere University (Volume 14); African Journal of Theology (1991): 54-62; Asian Journal of Theology (1991): 136-148 and African Journal of Evangelical theology (1993): 18-40. Currently, he is a lecturer at Makerere University. This thesis is developed in six chapters with intent to establish whether the Bacwezi-Bashomi Movement is a challenge to Christianity or its followers are from the Roman Catholic Church or it is a pseudo-religious group or an independent church. It highlights that apart from the Balokole (born again Christians), abazukufu (the reawakened Christians), Pentecostal preachers and the charismatic renewal believers; many Christians who hardly take their faith and baptismal calling seriously claim that Christianity has failed to provide solutions to their chaotic existence, economic and socio-religious issues, hence the rush to these new religious movements and in particular to the Bacwezi-Bashomi. Defection is caused by the inability to grasp seriously the biblical teachings and the failure to get down-to-earth philosophical explanations. The study then discusses the historical growth of the Movement, highlights the attitudes of the mainline churches and concludes with recommendations and vision of the Anglican Church in Uganda. Now, the mainline churches are urged to foster the Christian faith that addresses the contemporary issues which engulf the indigenous people; to take the traditional healing and the indigenous medicine seriously; and to enhance a fruitful dialogue with the new religious movements, nominal Christians, abalokole and the followers of the Bacwezi-Bashomi Movement leading to mutual respect and understanding. Lastly, owing to the scarcity of in-depth academic studies, there is a need for serious research by church historians, sociologists, missiologists and pastors, hence the justification for this thesis.
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Obetia, Joel. "Worship and Christian identity in Uganda : a study of the contextualization of worship in the Anglican, Roman Catholic and Independent Churches in the West Nile and Kampala areas of Uganda." Thesis, University of Leeds, 2008. http://etheses.whiterose.ac.uk/315/.
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This research develops a conceptual framework for a critical analysis of an area of theological practice that since the coming of Christianity to Uganda has been taking place at the `folk level' in the Anglican, Roman Catholic and Independent Churches, in the West Nile and Kampala areas of Uganda. It is a theology of culture that is informed by insights from cultural and anthropological studies. The primary purpose of this thesis is meaning-making. It uses Clifford Geertz's idea of interpreting religious phenomena and Celia Lury's idea of cultural production in conjuction with Robertsons' global/local encounter in order to do a cultural hermeneutic of Lugbara/Madi traditions and the received Christian traditions as practised in the Lugbara language. It is interpretative and therefore theological, because theology is meaning-making. It further uses a `community and critical consciousness' approach of Gerald West, to help communities to describe and analyse their cultural practices. The research investigates the ways in which worship, as a cultural product, is used as a medium of social change and exchange and how its variability reflects socio-cultural identity. The cycle of production, distribution and reception of cultural works in the forms of societal structures, leadership styles, religious rituals, prayers and music are described with the purpose of making meaning. The role of technology in making it possible for the Lugbara/Madi to separate cultural works from their context of production for distribution and reception is also assessed. The result is a new mobility for their cultural goods and a transformation of their mode of cultural reproduction from repetition to one of replication. The research settles the point that Lugbara/Madi are in varying degrees using the modem technologies to provide unlimited copying of their cultural works to others and to copy from other cultural groups. The rural/urban interface provides them with this opportunity and they give it a social shape through the network of Lugbara community churches and cultural organizations that exercise a form of copyright for these cultural goods for wider use and circulation. The process began when the Lugbara/Madi began to associate socio-cultural reproduction with their socio-cultural progress. It consisted in the implicit and explicit reception of the translated scriptures, which contributed directly to the development and affirmation of local cultural forms that in turn contributed to the formation of local Christian identities. The interplay and partnership between Lugbara/Madi religious traditions, the received Christian traditions and the local experiences of the gospel, in conjunction with the global processes that are marketed through urbanization and information technology, have led to the construction of these new identities. In short, the rural/urban interface is generating autochthonous Christian practices that are beginning to render the old denominational identities - of Anglican and Roman Catholic - immaterial. The LugbaralMadi concept of ori'ba - 'people of God' for kinship, orijo - `house of God' for Church and orindi - `God present' for the Spirit generates new theological, ecclesiological and missiological insights that are stimulating.
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Kagume, Alex Mugisha. "Church and society in Ankole, Uganda : an analysis of the impact of Evangelical Anglican Christianity on ethnic and gender relations in Ankole, 1901-1961." Thesis, University of Bristol, 1993. http://hdl.handle.net/1983/1b29fb01-dc16-4eee-a344-84076f15024a.
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Ajambo, Nyegenye Rebecca Margaret. "A study of discipleship in Mark 10:35-52 : a model for leadership development of clergy in the church of Uganda (Anglican)." Thesis, 2012. http://hdl.handle.net/10413/8277.
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The study is about discipleship in Mark 10:35-52: a model for leadership development of clergy in the Church of Uganda (Anglican). In this thesis I engage with three contextual models that have impacted on the leadership development of clergy in the Church of Uganda (Anglican) namely: the Ganda model of kingship, the Church Missionary Society (CMS) model and the East African Revival (EAR).
Kingship models reflect oppressive codes of patronage and authoritarianism which have influenced all sectors of the church leading to constant struggle for power. The East African Revival emerged as a resistance model against the two “banking models” of Christianity. The movement managed to decode the banking models through their values of simplicity manifested through hospitality, fellowship and Bible study. They overcame the racism and ethnic hostility that had been cultivated by the CMS missionaries and the Ganda. These three models are then brought into dialogue with the Jesus model of servant leadership to develop a model which is both Biblical and contextual. Social historical criticism coupled with the Freirian pedagogical approach is used to analyse and critique both the contextual models and the text of Mark 10:35-52. Oppressive codes such as hierarchy, honour and status, kyriarchy, and patronage have been identified in both the text and contextual models of leadership. These oppressive codes have been decoded using Jesus’ model of servanthood in which he embodied the oppressive codes as the New Human Being, resulting in equality for all irrespective of ones’ social status or gender. Jesus embodied the servant role which was meant for the slaves and the poor by laying down his life as a ransom for many. Jesus’ shameful death was a way of decoding the power of the cross where the slaves, insurrectionists, and servants were crucified. Since then the cross became a symbol of liberation where the slaves, insurrectionists and servants could find victory and justification. The cross brought equality between the oppressed and the oppressors. Women found favour before Jesus in the face of a kyriarchal culture where only a male figure counted. The poor, sick and blind and those considered outcasts in society found victory and liberation in Jesus. Appropriation of Jesus’ discipleship model of servanthood creates a place of dialogue, where the situation in the Church of Uganda (Anglican) can enter into an extended conversation with Jesus’ discipleship model. This thesis suggests that the contextual models of leadership development in the Church of Uganda (Anglican) in dialogue with the Jesus model of leadership can result in a contextual model of an egalitarian church where everybody, irrespective of gender, status and tribe, could enjoy the privilege of being a member of the family of God.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
Books on the topic "Anglicans – Uganda"
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Muvumba, Joshua. The spread of christianity in Ankore since 1901. Mbarara, Uganda: J. Muvumba, 2001.
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Mukungu, Frederick N. A survey of the Anglican Church of Uganda archives documents in Britain. Loughborough: Loughborough University of Technology, 1995.
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Prentice, Madge L. The bruised pearl of Africa: Uganda past and present. Richmond, Vic: Spectrum, 1990.
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Bishop Alfred Robert Tucker and the establishment of the African Anglican Church. Nairobi: WordAlive Publishers, 2008.
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Mbabazi, Hamlet Kabushenga. Leadership under pressure: The authorised biography of the Most Rev. Dr. Livingstone Mpalanyi Nkoyoyo, Archbishop Church of the Province of Uganda (Anglican), 1995-2004. Kampala, Uganda: African Christian Research Literature Institute, 2004.
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Briscoe, Jill. The man who would not hate: Festo Kivengere. Dallas: Word Pub., 1991.
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Uganda) All Africa Bishops' Conference (2nd 2010 Entebbe. Securing the future: Unlocking our potential : a report on the All Africa Bishops' Conference II, held from 23rd - 30th August 2010, Entebbe, Uganda. Nairobi, Kenya: Council of Anglican Provinces of Africa, 2010.
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Karanja, John. The Cultural Origins of the Anglican Church in Kenya. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0008.
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Adopting a grassroots approach, this chapter argues that in its response to, and appropriation of, missionary teachings, the early Anglican Church in Kenya was heavily indebted to indigenous models and experiences for its impetus, dynamism, and direction. The author’s findings are compared with related studies elsewhere in Africa, especially in Uganda, to ask why the Anglican Church in Kenya was different, and to point to what was distinctly its own. The study focuses on central Kenya because it is inhabited by a relatively homogeneous people. It discusses three elements of central Kenya’s culture that shaped its response to Christianity: its pragmatic nature, its conflict resolution mechanism, and its desire to master and exercise power. The period of study starts with the arrival of the first missionary in 1900 and ends in 1932 with the young Church having overcome its first major crisis.
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Kasirye-Musoke, Alex B. Ritual sacrifice among the Baganda: Its meaning and implication for African Anglican eucharistic theology. Toronto, 1991.
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Peterson, Derek R. The East African Revival. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0010.
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The East African Revival was a Christian conversion movement that began in northern Rwanda and southern Uganda in the mid-1930s and spread throughout eastern Africa during the 1940s and 1950s. Learning from Bunyan’s Pilgrim’s Progress—which was foundational literature in Anglican mission stations—converts engaged in radical acts of self-editing. They disavowed kin relationships, disposed of their possessions, and confessed their sins without regard to propriety. Other Christians thought them a menace to the whole social order. This chapter studies the contentious process by which the Revival was domesticated. Through the reconfiguration of legal codes, by the operation of church discipline, heedless converts were, over time, made members of civil society. There was a great amount of disciplinary work that had to occur before the Revival could safely become a source of inspiration in the field of World Christianity.
Book chapters on the topic "Anglicans – Uganda"
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Byaruhanga, Christopher. "The Church of the Province of Uganda." In The Wiley-Blackwell Companion to the Anglican Communion, 221–31. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch20.
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Leopold, Mark. "Decline and Fall." In Idi Amin, 276–309. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300154399.003.0009.
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This chapter studies Idi Amin's downfall. It begins by detailing how the death of Anglican Archbishop Janani Luwum led to wide international condemnation and galvanised the many competing opposition groups among the exiles. Between February 28 and March 3, 1978, a closed session of the UN Commission on Human Rights finally agreed to launch a formal investigation of human rights abuses in Uganda. By the end of 1978, the Tanzanian army, with a considerably smaller number of Ugandan refugee fighters, had massed in force near the border. In January of 1979, they crossed into Uganda. The key factor in the Tanzanians' victory was the overall weakness of the Ugandan troops. The chapter then explains how Amin's regime had destroyed much of the social solidarity and national feeling which had just about held the country together in the face of ethnic rivalries under the first Obote administration. This became evident in the chaos that followed the Tanzanian invasion, and especially under Milton Obote's second regime. Finally, the chapter describes Amin's retirement and analyses how he survived in power for so long.
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"The Anglican Church." In The End of Empire in Uganda. Bloomsbury Academic, 2020. http://dx.doi.org/10.5040/9781350051829.ch-004.
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Jones, Ben. "The Anglican and Catholic Churches." In Beyond the State in Rural Uganda, 111–32. Edinburgh University Press, 2008. http://dx.doi.org/10.3366/edinburgh/9780748635184.003.0006.
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Swartz, David R. "Mbarara 2007." In Facing West, 199–232. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190250805.003.0008.
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The typical narrative of American evangelical influence on sexuality laws in Uganda does not tell the whole story. In the first decades of the twenty-first century, some global evangelicals leveled a vigorous critique of sexual libertinism in America, specifically on abortion, contraception, homosexuality, and divorce. Many, in fact, accused the West of exporting these practices to Africa. Coordinating a reverse mission, a formidable Anglican transnational network radiated out from Uganda and beyond, abetting the American traditionalist stand on sexuality. These critiques, which also appeared in conservative sectors of other denominations, demonstrate that the global reflex has not always traveled in a progressive direction.
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Pui-lan, Kwok. "The Study of Chinese Women and the Anglican Church in Cross-Cultural Perspective." In Christian Women in Chinese Society, 19–36. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0002.
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This chapter presents a cross-cultural study of gender, religion, and culture, using the history of Chinese women and the Anglican Church in China as a case study. Instead of focusing on mission history as previous studies usually have done, it treats the missionary movement as a part of the globalizing modernity, which affected both Western and Chinese societies. The attention shifts from missionaries to local women’s agencies, introducing figures such as Mrs. Zhang Heling, Huang Su’e, and female students in mission schools. It uses a wider comparative frame (beyond China and the West) to contrast women’s work by the Church Missionary Society in China, Iran, India, and Uganda. It also places the ordination for the first woman in the Anglican Communion—Rev. Li Tim Oi—in the development of postcolonial awareness of the church.
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"Chapter 1. Renewal And Conflict: The Episcopal Church And The Province Of Uganda." In Anglican Communion in Crisis, 23–46. Princeton: Princeton University Press, 2009. http://dx.doi.org/10.1515/9781400827718.23.
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"Chapter 6. “Who Wants To Be In The Ugandan Communion?” Perceptions Of African And American Christianity." In Anglican Communion in Crisis, 167–207. Princeton: Princeton University Press, 2009. http://dx.doi.org/10.1515/9781400827718.167.
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Esteves, Olivier. "Dispersing in diverse places: how the other LEAs fared." In The 'desegregation' of English schools, 120–42. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526124852.003.0006.
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This chapter analyses the different forms that dispersal took in the Local Education Authorities that introduced it besides Ealing (Southall) and Bradford. Blackburn presented a specific case in the sense that multiracial neighbourhoods were often situated near voluntary-aided schools, either Anglican or Roman Catholic. The problem was compounded by the activism of the National Front locally. Huddersfield and Halifax presented more ordinary cases, like West Bromwich, although in Huddersfield and West Bromwich the large proportion of (Anglophone) West Indian pupils made dispersal look more like an anomaly. Halifax put an end to bussing only in 1986–87. In Leicester, it was only the sudden influx of Ugandan Asians in 1972–73 which made the local authorities reluctantly introduce dispersal. In Bristol, the form dispersal took was radically different from elsewhere, and barely deserves the name. Lastly, the local situations of Wolverhampton, Walsall, Smethwick, Hounslow, Luton, Croydon and Dewsbury are presented.