Relevant bibliographies by topics / Christianity – South Africa

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Christianity – South Africa'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Christianity – South Africa"

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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.

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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
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Shankar, Shobana. "A Missing Link: African Christian Resonances in the Rise of Indian Muslim and Hindu Missions." Studies in World Christianity 28, no. 2 (July 2022): 169–87. http://dx.doi.org/10.3366/swc.2022.0388.

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This essay explores how West Africa became a landscape of religious exchange, creativity and synthesis connecting Africa and South Asia. It follows the lead of Afe Adogame and Jim Spickard, who argue that ‘Africa is not merely a passive recipient of global pressures. It is also a site of religious creativity that has had considerable effect on the outside world. The growth and global influence of the three religious heritages of sub-Saharan Africa – indigenous religions, Christianity and Islam – needs to be understood against the backdrop of mutual influence and exchange at various historical epochs’ ( Adogame and Spickhard 2010 : 2—3). To explore such transformations, I draw on the cases of the Ahmadiyya Muslim missionary movement in Ghana and Nigeria and Hinduism in Ghana. The Ahmadiyya began as a mission to correct Christianity's influence on West Africans, but was transformed by African influence on South Asians into a pluralistic knowledge-seeking movement. In a similar vein, Africans reshaped Hinduism away from cultural isolationism and worldly attachments of the Indian-diaspora Africa towards a spiritual ethic of racial integration and devotionalism that Africans and Indians now share. I conclude by reflecting on how African modes of religious interrelationality – influenced by the historical trajectories of Christianity on the African continent – have been crucial in the polycentrism that world Christianity scholars have revealed.
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COMAROFF, JEAN, and JOHN COMAROFF. "Christianity and colonialism in South Africa." American Ethnologist 13, no. 1 (February 1986): 1–22. http://dx.doi.org/10.1525/ae.1986.13.1.02a00010.

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de Gruchy, John W. "From Resistance to National Reconciliation: The Response and Role of the Ecumenical Church in South Africa." Studies in Church History 40 (2004): 369–84. http://dx.doi.org/10.1017/s0424208400002990.

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Scattered through the history of the Christian Church are seminal moments that have shaped the future course of Christianity whether for good or ill. When later historians of Christianity will write about the twentieth century, I anticipate that they will refer to the role of the Churches in Nazi Germany and apartheid South Africa as paradigmatic both in terms of success and failure. They might also refer to the role of the Christian Church in the transition to democracy in both countries in similar terms. In what follows I will offer some reflections on the South African side of the story, briefly tracing the response and role of what I have termed the ‘Ecumenical Church’ in South Africa to African resistance, democratic transition and national reconciliation.
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Hodgson, Janet, David Chidester, Judy Tobler, and Darrel Wratten. "Christianity in South Africa: An Annotated Bibliography." Journal of Religion in Africa 29, no. 4 (November 1999): 508. http://dx.doi.org/10.2307/1581780.

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Bompani, Barbara. "Religion and Development from Below: Independent Christianity in South Africa." Journal of Religion in Africa 40, no. 3 (2010): 307–30. http://dx.doi.org/10.1163/157006610x525435.

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AbstractMost of the literature on African independent churches (AICs) in South Africa has not paid much attention to their economic and developmental role. In contrast, this article will show how AICs are involved in important economic activities such as voluntary mutual benefit societies, savings clubs, lending societies, stokvels (informal savings funds), and burial societies that control millions of South African rand. In light of firsthand empirical research, this article investigates these kinds of activities, and analyses independent churches’ developmental role. This will allow us to better understand how these communities play a strong and supportive function among Africans in a deprived economic situation. In a period of socio-political transformation in South Africa, AICs are able to answer the needs of the people and their hunger to rebuild an identity. My major critique of classical research on AICs is the failure of the literature to address ‘social change’ in a theoretically adequate way, as something more than just descriptions of ‘traditional’ social structures away from interpretations of modernity.
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Müller, Retief. "African Indigenous Christianity of Pentecostal Type in South Africa in the Twentieth Century and Beyond." Theology Today 75, no. 3 (October 2018): 318–29. http://dx.doi.org/10.1177/0040573618791746.

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Movements of reform and reformation have been highly significant in the history of Christianity for various reasons. Yet is it fair or appropriate to ascribe the term reformation to churches or groups not obviously belonging to the sixteenth-century series of events and movements usually associated with that term? This article engages with this question, especially in reference to the phenomenon of twentieth-century African Indigenous Christianity (AIC), which is often associated with terms such as African Initiated Christianity, and African Pentecostalism. I focus on South Africa as my context of reference. From this perspective I will more generally make the case that if the historical construct of reformation as a concept beyond sixteenth-century Northern and Western Europe could be useful at all, it will be in the ways in which one is able, or not, to draw parallels with some of the social consequences of those original movements. I am particularly interested in the relation between reformation and democracy. Therefore, my analysis of AIC history in South Africa is informed by the works of Witte, Woodberry, and McGrath.
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Ross, Robert. "Towards a concise history of South Africa." European Review 6, no. 3 (August 1998): 283–89. http://dx.doi.org/10.1017/s106279870000332x.

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This article discusses the problems inherent in writing a short historical survey of South Africa. Such surveys are periodically necessary in order to provide a perspective for monographic studies. This one is organized around the argument that South Africa, for all its internal divisions, has become a single country, and traces the processes of colonial conquest, economic integration and the ideological importance of mission Christianity through which this has come about. Furthermore, the recent changes in the South African governmental system provide a narrative conclusion that was not there in the past and which soon will be no more.
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Anderson, Allan. "New African Initiated Pentecostalism and Charismatics in South Africa." Journal of Religion in Africa 35, no. 1 (2005): 66–92. http://dx.doi.org/10.1163/1570066052995843.

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AbstractThe new Pentecostal churches in South Africa, while not as numerically significant as those elsewhere in Africa, follow similar patterns. Tracing the rise of white megachurches in the 1980s and the subsequent emergence of black Charismatic churches similar to those found elsewhere in Africa, this article outlines their ambivalent relationship with the apartheid regime and the increasing disillusionment of black Pentecostals in the run-up to the 1994 elections. It traces the roles of Pentecostal and Charismatic leaders in the new South Africa and the impact of African Charismatic preachers from elsewhere, pilgrimages to other Pentecostal centres and other factors of globalization. After a survey of different Pentecostal churches, it discusses how new South African Pentecostals illustrate Coleman's dimensions of a globalized Charismatic Christianity.
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Vorster, Nico. "Christianity and Secularisation in South Africa: Probing the Possible Link between Modernisation and Secularisation." Studies in World Christianity 19, no. 2 (August 2013): 141–61. http://dx.doi.org/10.3366/swc.2013.0049.

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The secularisation theory of Max Weber states that modernisation inevitably leads to the decline of religion. This theory has in recent years been challenged by the desecularisation theories of various sociologists and philosophers. This article probes the possible link between modernisation and secularisation through a case study of the Republic of South Africa. South Africa is an important case study because it went through a rapid process of modernisation from the 1990s onwards. The first section examines the secularisation thesis of Weber and his supporters, as well as theories of desecularisation. The second section discusses the periods of anti-modernisation (1910–90) and modernisation (1990–2012) in South Africa. The third section analyses statistical data on the state of religion in South Africa, while the last section offers some concluding remarks on the relationship between modernisation and secularisation in South Africa thus far. The finding of the article is that the South African experience indicates that modernisation has an impact on religion, but the effect is not necessarily one of a decline in religion. In South Africa, modernisation has led to the decline of religion in some communities and the rejuvenation of religion in others. The effect of modernisation on religion seems to depend on its interaction with a range of other social factors.
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Dissertations / Theses on the topic "Christianity – South Africa"

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Shange, Nombulelo Tholithemba. "Shembe religion's integration of African traditional religion and Christianity : a sociological case study." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1011819.

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The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.
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Pillay, Vernon Nicholas. "An examination of the cultural and ethnic implications of discipling african christians in the Evangelical Church in South Africa." Thesis, University of Zululand, 2003. http://hdl.handle.net/10530/1298.

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Submitted to the Faculty of Theology and Religion Studies In partial fulfillment of the requirements for the degree of Master of Theology In the Department of Practical Theology and Religion Studies at the University of Zululand, South Africa, 2003.
The purpose of Christ's death on the cross is to bring peace between God and man (Ephesians 2:14 paraphrased). The cross forms the basis of reconciliation between God and man. As a result, God desires his children live in harmony with each other irrespective of race, colour or gender. The difficulty in churches is that unity is often limited to local ethnic groups. In Scripture, the wider definition of unity is extended to include other ethnic peoples (Matthew 28:19). Cultural, political, sociological and theological barriers often hinder this move for extended unity. These help foster an environment for segregation, ethnocentrism and racism. By virtue of these elements presenting themselves in extended relationships there needs to be transparency on the part of those initiating a move for cultural tolerance. This requires dealing with negative views either individually or corporately and thereafter adopting biblical principles for establishing solid relationships. The integration of diverse ethnic groups in ecclesiological circles will entail certain adjustments being made. The purpose for such adjustments is to allow people the opportunity to feel welcome in a church that they would consider as home.
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Mtuze, P. T. "Hidden presences in the spirituality of the amaXhosa of the Eastern Cape and the impact of Christianity on them." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1015612.

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This thesis is an attempt to reopen the debate on the whole question of inculturation in Southern Africa especially in light of the fact that we are now in a multi-lingual and multi-religious state. It is an attempt to rehighlight the plight of the spirituality of the amaXhosa people over the last century when missionary and imperial onslaught relegated it to the doldrums. This plunged the amaXhosa in a crisis that has left them directionless, to put it mildly. This is said because the total onslaught destroyed their self-respect and their identity and begs the question as to whether their acceptability to God was contingent on renouncing their culture especially the hidden presences - Qamata, the living-dead and the notion of evil spirits. It is precisely because of these misconceptions regarding African culture and spirituality that the thesis has a strong expository and apologetic bias primarily aimed to address, and put into proper perspective, the significance of the Supreme Being, the living-dead and the evil spirits in African culture. The issues are discussed within the broader socio-historical context. The thesis is basically comparative in that it uses Celtic spirituality and the approach of the early Celtic church to the question of inculturation as its point of departure and as a foil against which the preposterous actions of the church in Africa should be seen. This comparative element is also reflected in the unmistakable `dichotomy’ of Western religion and African spirituality, or better still, lack of spirituality, that was so fervently maintained by the missionaries and the colonialists alike. It is for this reason that I concur with Chidester (1996:xiv) that `the study of religion must find itself, once again, on the frontier’. The study is informed by this approach right through. It should be stressed, from the outset, that the idea is not comparison in order to satisfy our curiosity, nor is it comparison in order to try to authenticate and vindicate the beleaguered African culture. The central idea of the study is to expose the absurdity of the policies of the past century in this regard. The myth of the pure blooded Christianity is confronted, if not exploded. Several examples of both inculturation and continuities between Christianity and other faiths such as the Jewish founding faith are given. The subtheme of cultural domination subtly spans the whole study culminating in Chapter Four where the blacks begin to appropriate some of the Christian symbols and the whites also begin to assimilate African concepts such as ubuntu.
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Macqueen, Ian Martin. "Re-imagining South Africa : Black Consciousness, radical Christianity and the New Left, 1967-1977." Thesis, University of Sussex, 2011. http://sro.sussex.ac.uk/id/eprint/7348/.

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This thesis places Black Consciousness in comparative perspective with progressive politics in South Africa in the late 1960s and the 1970s. It argues that the dominant scholarly focus on Black Consciousness, which is passed over as a ‘stage' in the Black struggle against white supremacy, insufficiently historicises the deeper roots, and the wider resonances and ideological contestations of the Black Consciousness movement. As they refined their political discourse, Black Consciousness activists negotiated their way through the progressive ideologies that flourished as part of the wider political and social ferment of the 1960s. Although Black Consciousness won over an influential minority of radical Christians, a more contested struggle took place with nascent feminism on university campuses and within the Movement; as well as with a New Left-inspired historical and political critique that gained influence among white activists. The thesis draws closer attention to the ways in which Black Consciousness challenged white activists in the late 1960s, who were primarily able, albeit it with pain and difficulty, to sympathetically interpret and finally endorse Black Consciousness. The thesis challenges the idea that Black Consciousness achieved a complete ‘break' with white liberals, and argues that black and white activists maintained a dialogue after the black students' breakaway from the National Union of South African Students in 1968. The thesis looks in turn at: the role played by the ecumenical movement in South Africa in the 1960s and 1970s; student and religious radicalism in the 1960s; second wave feminism and its challenge to Black Consciousness; the development of Black Theology, and the relationship between Black Consciousness activists and the ecumenical Christian Institute; it closes with a study of the interplay between intellectuals Steve Biko and Richard Turner in Durban, and the significance of white students' and Black Consciousness activists' interaction in that city in the 1970s.
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Conference, Southern African Catholic Bishops'. "Economic justice in South Africa: a pastoral statement." Southern African Catholic Bishops' Conference, 1999. http://hdl.handle.net/10962/68823.

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The Introduction to the statement explains that its aim is to contribute to the search for a more just, equitable and sustainable economic dispensation. It reminds people that, as a nation, we have overcome the horrors of apartheid and made significant progress towards peace and stability. However, we are sitting on an economic time-bomb; if we do not strive for economic justice we must expect a deepening of our social problems such as crime, lawlessness, poverty and unemployment. The second section considers the Church's Prophetic Duty to speak out and to bring Gospel values to bear on political, economic and social matters. A second transformation is needed: massive, and overwhelmingly positive, political change has occurred, but the same has not yet happened in the economy, with the result that the majority of our people still have little chance of fulfilling their reasonable hopes for a better life. Section three turns to the question of Discerning Economic Justice. It is asserted that every economy has a moral quality which makes it possible for us to pass judgements as to whether or not it is a just economy. In order to make such judgements the presence or absence of various factors must be assessed, including poverty, unemployment, discrimination, materialism and environmental degradation. Next, the statement deals briefly with Economic Structure. The fact that economies are complex, and that most people are unfamiliar with economic terminology, results in many people feeling powerless. They believe that, as individuals, they have no influence over, or responsibility for, the way an economy operates. Some of the negative consequences of such a belief are mentioned, and it is pointed out that we have a moral duty to make the correct choices, even in complex matters. Section four, Christian Economic Values, offers some guidelines for those striving to make these choices. The section summarises some of the main concepts and principles developed by the Church as ways of making concrete the commandment to 'love your neighbour as yourself'. These include the common good, solidarity, the option for the poor, the common destiny of goods, and the integrity of creation. The South African Economy is analysed in section six, according to the criteria mentioned in section three. Poverty, unemployment, materialism, greed, the lack of women's economic empowerment, debt and corruption are among the features identified as contributing to economic injustice in our country. But the gap between rich and poor is singled out as the defining characteristic of our economy, with millions of South Africans surviving, like Lazarus, on crumbs from the rich man's table. No country's economy exists in isolation, free from outside influences. Therefore, in section seven, some attention is given to The World Economy, especially to aspects which affect South Africa. The point is made that international factors can act as powerful constraints on moves towards economic justice at home, without their being, however, an excuse for a lack of effort in this direction. When statements such as the present one are published, people have a right to expect the authors to make specific and practical recommendations. This is attempted in section eight, What Can Be Done? The major role-players in the economy are identified and various steps are suggested for each of them; these range from fiscal initiatives to encourage job-creation, through changes to personal taxation and measures to improve productivity and training, to the promotion of the interests of the unemployed. However, it is conceded that even the most enlightened economic measures will not be able to withstand selfish and destructive attitudes. The question of people's attitudes to each other and to economic choices is therefore addressed, with particular emphasis being placed on the role of the religious community in this regard. By way of Conclusion the statement points out that economic justice is demanded not just by the poor and by forthcoming generations, but by God. In striving for a just economy we are carrying forward Jesus' great task of bringing fullness of life to all people.
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Coertze, Stephen Victor. "Challenges facing the African church South African theologians speak out /." Diss., Pretoria : [S.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-09182007-120408/.

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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.
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 of the themes which were later to become 'The Vision'. The Anglican PIM process emerged out of the church's efforts to adjust to the rapidly changing post-colonial world of the nineteen-fifties and sixties, when Anglican provinces within newly-independent nations could no longer be regarded as inferior to and dependent on the Church of England. A watershed in this quest was the Anglican Congress in Toronto in 1963, when for the first time the equal partnership was articulated in the statement Mutual Responsibility and Interdependence in the Body of Christ (MRI). MRI became a Communion-wide programme which evolved into the PIM process, and together they constitute the Anglican Church's programme of contemporary reform and renewal. The CPSA is a full participant in this PIM process and has held three PIM Consultations, the third of which took place in November 1987 when the church was given the vision to engage in the struggle for the eradication of apartheid and the building of new societies of justice and peace in southern Africa. .In Chapter 3 we examine the Provincial 1987 Consultation, the process which led up to it and the making of The Vision. In Chapter 4 we examine publications and records of the CPSA and correspondence with the Bishops of the Province which describe the implementation of The Vision in the life of the CPSA and its contribution to the church's mission. Chapter 5 is a critical evaluation of the CPSA's PIM process, based on the evidence of the previous chapter. Our conclusion is that The Vision has been only partially implemented because of the church's persistent failure to transform words into actions, poor communication, the failure to focus on priorities, a lack of resources, traditionalism and clericalism in the CPSA, the fear of loss of identity, and a spiritual crisis - much of which points to a lack of appropriate leadership. The consequences of ineffective implementation include the failure of the CPSA as a whole to engage relevantly with the crisis in southern Africa, to express appropriate penitence and make restitution for its part in the sin of apartheid, and to engage in effective evangelism. Chapter 6 is an attempt to see how the CPSA could be renewed by means of a revitalised PIM process, in order to be relevant in southern Africa today. We explore a possible pastoral plan and ways in which the CPSA would benefit from engaging more fully in the 'Kairos' process. The CPSA will contribute to the life and future direction of the Anglican Communion insofar as it is true to its ecumenical calling to witness to the kingdom of God as a part of the church in southern Africa, and the Communion will best serve its members and enable them to discover their true identity by setting them free to be faithful to their mission in their various contexts. Throughout this study we have used primary source documents from the Anglican Communion and the CPSA which tell of the birth, progress an implementation of MRI, PIM and The Vision.
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Du, Plessis Miemie. "Youth and charismatic Christianity in the Dwars River Valley, Stellenbosch." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2431.

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Thesis (MA (Sociology and Social Anthropology))--University of Stellenbosch, 2009.
The rise in social disorder in South Africa over the last decade and a half has contributed to the increase of non-government organizations moving to the forefront of social problem prevention. Encounter, a new Pentecostal church in the Dwars River Valley served as a beacon of hope to many people. With the developments in the valley that resulted in vast social changes it can be described as an anchor in a sea of instability and uncertainty. At the same time, however, Encounter served as a wave that rocked the boat of the traditional and church-centered village of Pniel. Encounter presented alternative methods of social problem prevention and alleviation for its members. For the purpose of this study, I placed specific emphasis on the intangible, faith-based actions and strategies of Encounter. These intangible methods characteristic of spiritual organizations had a unique influence on the community regarding their perceptions of- and meanings attached to- social problems, social cooperation and social identity. At the same time, conversion and the alternative „access‟ to spirituality (prophecies, healing, demonology etc.) affected individual identities and in many ways led to their social empowerment. Finally, in this study, intangible spiritual interpretations were not only receptive and re-active phenomena, but could also take on the form of intervention and pro-action. Through the use of ritual, intangible beliefs were turned into weapons of warfare. Encounter created a space for the training and use of these „weapons‟. People gathered there to be trained, to observe and to use these weapons with the belief that it would result in immediate change in their lives and in their communities.
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Savage, James Peter Tyrone. "The ambiguity of God : a post-colonial inquiry into the politics of theistic formulation in South Africa." Master's thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/14747.

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Bibliography: leaves 115-131.
This thesis sets out to locate a post-apartheid perspective within what might be described as postcolonial Religious Studies, drawing on the genealogical method of Michel Foucault. Roughly stated, I understand the methodology to represent a shift away from preoccupation with the actual truth or otherwise of an idea, towards concern with the agitation - the discord, the discrepancies - that characterizes the appearance of an idea. Within the parameters, paradigms and possibilities imposed by this method, I inquire into the politics of theistic formulation in South Africa prior to the Union of South Africa (1910). Part One of the thesis discusses the politics of the advent of the Christian God in Southern Africa. In the three chapters that comprise this section, I situate colonial beliefs about God within colonialism as a discursive genre; in particular, evidence is provided of the deployment of religious (and in particular theistic) sensibility as a strategic category in the Othering discourse by which European expansion into Southern Africa was promulgated. Chapter Two opens by observing that colonial constructions of Otherness served not only to "erase" (Spivak) autochthonic identity, but also to eulogize and assert the colonial Self. Contextualizing my argument in the debate about the ambiguous effects of colonial missionary activities, I examine the mythically imbued, Othering discourse of Robert Moffat as a particularly conspicuous instance of the missionary qua colonial Self. Chapter Three gathers the concerns of Part One around the problem of theistic formulation in a colonial context, by discussing John Colenso's discovery of a theistic sensibility indigenous to autochthonic Africans as an example of a transgression of the Christian discourse that colonialism made function as truth. Part Two makes use of the categories established in Part One, and applies them to Afrikanerdom: its Othering in British colonial discourse; its religiously imbued, mythic history; and its beliefs in God. Having brought to theistic formulation a Foucauldian suspicion of systems of truth, my argument turns in Part Three to bring a particular theology, theologia crucis, alongside Foucault: accepting that the "dogmatic finitization" (Wolfhart Pannenberg) of Christian belief is inherently susceptible to the play of power, I observe that theistic formulation cast in terms of the cross - the "Crucified God" (Jurgen Moltmann) - holds a subversive potential in which may lie possibilities for an alternative to "truth".
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(EFSA), Ecumenical Foundation of Southern Africa. "The land is crying for justice: a discussion document on Christianity and environmental justice in South Africa." Ecumenical Foundation of Southern Africa (EFSA), 2002. http://hdl.handle.net/10962/68865.

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South Africa is a land of extraordinary beauty, ecological diversity and abundance. However, the land that God has entrusted to us is crying for justice. During the years of struggle against apartheid several ecumenical documents addressed the issues of the day. The Letter to the People of South Africa (1968), the Kairos Document (1985), the Evangelical Witness in South Africa (1986), the Road to Damascus (1989) and the Rustenburg Declaration (1990) may be mentioned in this regard. In the same ecumenical and prophetic spirit, this document seeks to address the escalating destruction of our environment that results in immense suffering for people, for other living species and for our land as a whole. In responding to this challenge Christians in South Africa may recognise, acknowledge and learn from the many voices and contributions on environmental concerns coming from all over the world — from churches and ecumenical movements, from the Earth Charter movement, from other religious traditions and from environmental organisations. The World Summit on Sustainable Development (WSSD) - 26 August to 4 September 2002, Johannesburg - also challenges the churches in South Africa to respond to these concerns.
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Ecumenical Foundation of Southern Africa (EFSA)
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Books on the topic "Christianity – South Africa"

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Judy, Tobler, and Wratten Darrel, eds. Christianity in South Africa: An annotated bibliography. Westport, Conn: Greenwood Press, 1997.

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2

Morphew, Derek. South Africa: The powers behind. Cape Town, South Africa: Struik Christian Books, 1989.

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Perspective on South Africa. Princeton, N.J. (CN 821, Princeton 08542): Princeton Theological Seminary, 1985.

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South Africa: The miracle of little waves. Tulsa, Okla: Christian Pub. Services, 1986.

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C, Bredekamp H., and Ross, Robert, 1949 July 26-, eds. Missions and Christianity in South African history. Johannesburg: Witwatersrand University Press, 1995.

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Richard, Elphick, and Davenport T. R. H, eds. Christianity in South Africa: A political, social, and cultural history. Berkeley, Calif: University of California Press, 1997.

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Walshe, Peter. Prophetic Christianity and the liberation movement in South Africa. Pietermaritzburg: Cluster Publications, 1995.

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8

Walshe, Peter. Prophetic Christianity and the liberation movement in South Africa. Notre Dame: University of Notre Dame Press, 1996.

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African pilgrimage: Ritual travel in South Africa's Christianity of Zion. Farnham, Surrey, England: Ashgate, 2011.

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Salimo, Hachibamba, ed. Galu wamkota: Missiological reflections from South-Central Africa. Zomba, Malawi: Kachere Series, 2007.

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Book chapters on the topic "Christianity – South Africa"

1

Cook, Calvin. "Christians and Education in South Africa." In Christianity Amidst Apartheid, 168–79. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_10.

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Lubbe, Gerrie. "Religious Pluralism and Christianity in South Africa." In Christianity Amidst Apartheid, 208–16. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_13.

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Oosthuizen, G. C. "Christianity’s Impact on Race Relations in South Africa." In Christianity Amidst Apartheid, 101–21. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_7.

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Prozesky, Martin. "Implications of Apartheid for Christianity in South Africa." In Christianity Amidst Apartheid, 122–46. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_8.

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Omi, Denis Hurley. "Christianity, Evangelisation and the Social Factor in South Africa." In Christianity Amidst Apartheid, 180–89. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_11.

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Mofokeng, Takatso. "Black Theology in South Africa: Achievements, Problems and Prospects." In Christianity Amidst Apartheid, 37–54. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_4.

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De Gruchy, John. "The Church and the Struggle for a Democratic South Africa." In Christianity Amidst Apartheid, 219–32. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_14.

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Tutu, Desmond. "Afterword: A Christian Vision of the Future of South Africa." In Christianity Amidst Apartheid, 233–40. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_15.

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Saayman, Willem. "Christian Missions in South Africa: Achievements, Failures and the Future." In Christianity Amidst Apartheid, 28–36. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20527-1_3.

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Kgatle, Mookgo Solomon. "NPC Prophets and Religious Cult in South Africa." In Christianity and Renewal - Interdisciplinary Studies, 43–63. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69724-2_3.

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