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Journal articles on the topic 'Church and the wolrd – Zambia'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Kangwa, Jonathan. "Resilience and Equality in the Household of God: Peggy Mulambya Kabonde’s Search for Justice." Expository Times 131, no. 8 (2019): 339–47. http://dx.doi.org/10.1177/0014524619883180.

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The World Council of Churches (WCC) commemorated its 70th anniversary in 2018. Over the years, the WCC has engaged with issues that affect women in the Church and society. It has challenged patriarchy in Church structures; calling for justice, partnership in mission and the ordination of women. The WCC initiated a decade of Churches in solidarity with women (1988 to 1998) to promote the visibility of women in the Church. Using storytelling as a heuristic tool and in the spirit of the WCC’s decade of Churches in solidarity with women, the present paper documents the life and work of the Rev. Dr

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2

Kangwa, Jonathan. "The Goodhall-Nielsen Report and the Formation of the United Church of Zambia Theological College." Studia Historiae Ecclesiasticae 43, no. 1 (2017): 66–89. http://dx.doi.org/10.25159/2412-4265/2001.

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Following resolutions of the World Missionary Conference of May 1948, Norman Goodhall and E. W. Nielsen were assigned by the International Missionary Council to conduct a survey of theological education in southern Africa. The present article discusses the Goodhall-Nielsen report and its recommendations for theological education in Africa. It reflects on how the Goodhall-Nielsen report inspired the formation of the United Church of Zambia Theological College at Mindolo mission station in Zambia. The article traces the development of this college and its search for a paradigm shift in theologic

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3

Haynes, Naomi. "Concretizing the Christian Nation." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (2021): 166–74. http://dx.doi.org/10.1215/1089201x-9127037.

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Abstract In October 2015 the Zambian president broke ground on a new National House of Prayer, a building project meant to reaffirm the country's status as Africa's only self-proclaimed “Christian nation.” Over the next four years architects produced three separate sets of plans for the House of Prayer, images of which were circulated among Zambian Christians, primarily church leaders. Each set of plans has provoked conversations about what the House of Prayer should look like. This article shows how discussions of the building's aesthetic features were connected to the theological-political p

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Sugishita, Kaori. "Traditional Medicine, Biomedicine and Christianity in Modern Zambia." Africa 79, no. 3 (2009): 435–54. http://dx.doi.org/10.3366/e0001972009000904.

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The World Health Organization has recognized ‘traditional medicine’ as ade factoand economical substitute for biomedicine in the developing world. Accordingly, the Zambian government aims to integrate ‘traditional healers’, locally known asng'anga, with their biomedical counterparts in a national health care system. Hence, on the one hand,ng'angaelaborate their practice into ‘herbalism’, which could meet scientific standards and fit into the scope of biomedicine. On the other hand, they continue to deal with affliction by positing the existence of occult agents, such as witchcraft and spirits,

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5

Ragsdale, John P., and Gerdien Verstsrdelen-Gilhuis. "From Dutch Mission Church to Reformed Church in Zambia." International Journal of African Historical Studies 18, no. 3 (1985): 566. http://dx.doi.org/10.2307/218680.

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6

GRAY, RICHARD. "From Dutch Mission Church to Reformed Church in Zambia." African Affairs 85, no. 340 (1986): 472–74. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097810.

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7

Hofmeyr, J. W. "Challenges for writing Church History in Africa in a global age: A Zambian perspective." Verbum et Ecclesia 19, no. 1 (1998): 37–45. http://dx.doi.org/10.4102/ve.v19i1.1152.

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The purpose of this article is to discuss the six big challenges which should be taken into consideration in addressing the issue of doing and writing church history in Africa. The thesis of the article is that these challenges are not taken into sufficient consideration by the outside world as from a Third World perspective. Experts in the field of writing church history, in general, have stated and clearly articulated that no history is ever easy to write. What makes it particularly difficult to write church history in Africa, are the different perspectives on the establishment of the church

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8

Crafford, D. "Uitdagings vir die Ned Geref Kerk in Suidelike Afrika met Malawi en Zambië as illustrasiegebiede." Verbum et Ecclesia 11, no. 1 (1990): 17–32. http://dx.doi.org/10.4102/ve.v11i1.1009.

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Challenges for the Dutch Reformed Church in Southern Africa with Malawi and Zambia as illustration areas What will be the challenges for the Dutch Reformed Church in South Africa if in the coming decades its isolation from Africa could be ended because of political developments in a post-apartheid era? The Dutch Reformed Church planted indigenous churches in many African Countries like Botswana, Malawi, Zimbabwe, Zambia, Mozambique and Namibia. The role of the church in Africa will be determined by its relations with these younger churches. The challenges in the fields of evangelism, church mi

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9

Carr, Burgess. "Book Review: From Dutch Mission Church to Reformed Church in Zambia." International Bulletin of Missionary Research 9, no. 3 (1985): 126–27. http://dx.doi.org/10.1177/239693938500900312.

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10

Kangwa, Jonathan. "The Legacy of Peggy Hiscock: European Women’s Contribution to the Growth of Christianity in Zambia." Feminist Theology 28, no. 3 (2020): 316–33. http://dx.doi.org/10.1177/0966735020906940.

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The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United

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11

Kaunda, Mutale Mulenga. "Ukukupukula Pampoto: Cultural Construction of Silence Regarding Gender-Based Violence among Pentecostal Married Women in Zambia." Feminist Theology 30, no. 1 (2021): 6–20. http://dx.doi.org/10.1177/09667350211030859.

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Currently Pentecostalism has become endemic especially because of the changing landscape of Christianity in Zambia where most Christians have shifted faith allegiance from the mainline Eurocentric missionary founded churches to newer churches with charismatic leaders. The Pentecostal Church has been encouraging women’s empowerment in public spheres while subtly expecting them to submit totally and often uncritically to their husbands in private spheres. This article seeks to evaluate the ambivalence of women’s silence regarding spousal violence in Pentecostal Church in Zambia and how the silen

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12

Zulu, William, and Henry Mbaya. "SOME MISSIOLOGICAL IMPERATIVES OF THE “CHRISTIANISATION” OF CINAMWALI AS CILANGIZO IN THE REFORMED CHURCH IN ZAMBIA." Studia Historiae Ecclesiasticae 42, no. 3 (2017): 178–90. http://dx.doi.org/10.25159/2412-4265/2066.

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This study deals with the adaptation of the traditional Ngoni girls’ initiation rite of Cinamwali into Christian Cilangizo in the Women’s Guild in the Reformed Church in Zambia. It highlights the role of the Women’s Guild in transforming the traditional values and structures of Cinamwali into the Christian Cilangizo, with a view to determine which carries Christian values and meaning amongst girls and women in the Reformed Church in Zambia.

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13

Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism." Expository Times 131, no. 10 (2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.

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This paper considers the origins and development of Mindolo Mission of the London Mission Society in Zambia. First, the factors that led to the formation of the mission are analyzed. Second, the paper traces the shifts in ownership of Mindolo Mission and the negotiations to attain church union and increased ecumenism resulting in the foundation of the Church of Central Africa in Rhodesia (CCAR), United Church of Central Africa in Rhodesia (UCCAR), the formation of Mindolo Ecumenical Foundation (MEF) and the United Church of Zambia (UCZ). Third, the present paper discusses the ownership of the

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Kangwa, Jonathan. "Prophecy, Divination and Gender Justice in the Lumpa Church in Zambia." Feminist Theology 27, no. 1 (2018): 75–92. http://dx.doi.org/10.1177/0966735018794485.

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This article examines the role of Prophecy and divination in the success of the Lumpa Church of Alice Mulenga Lenshina in Zambia. Concurring with James Amanze (2013), the article argues that the rapid growth of Christianity in Africa is to a large extent due to its engagement with prophecy and divination. Strong growth in African Christianity takes place mainly in the African Initiated Churches (AICs) which are Pentecostal-charismatic in their outlook. In these Churches the emphasis is on the prophetic ministry of the Church, evident in the performance of divination, healing and in predictions

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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.

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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church o

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Mukuka, Dominic Mulenga. "The Impact of Land Act of 1995 on Customary, State and Church Lands." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 3, no. 1 (2020): 1–12. http://dx.doi.org/10.35544/jjeoshs.v3i1.26.

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The article sets out to examine the concept of customary or traditional land within the context of Zambia’s dual land system that is categorized as: customary/traditional land. In turn, the traditional land is controlled, allocated, and regulated through the Chiefs. Then there is formal land that is owned and controlled by the State through the Commissioner of Lands who works in consultation with the Ministry of Land and Natural Resources, in conjunction with the Ministry of Local Government and its District Councils. The article will thus examine the history of dual land system in Zambia; and

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17

Carmody, Brendan P. "Mission Primary Schools and Conversion: Help or Hindrance to Church Growth?" Missiology: An International Review 17, no. 2 (1989): 177–92. http://dx.doi.org/10.1177/009182968901700204.

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This article demonstrates how the primary school served mission outreach in colonial Zambia. Many people became Christians through the school. As the state assumed large-scale control over the schools, especially after 1964, the primary school lost much of its evangelistic role. The author suggests that the process may, ironically, have forced the church to become more self-determining.

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18

Kangwa, Jonathan. "The Impact of Globalization on Church Mission in Zambia: Some African Perspectives." International Review of Mission 105, no. 1 (2016): 131–46. http://dx.doi.org/10.1111/irom.12124.

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19

Burlington, Gary. "God Makes a World of Difference: The Dialectic of Motivation and Meaning at the Creation of an African Theistic Worldview." Missiology: An International Review 36, no. 4 (2008): 435–45. http://dx.doi.org/10.1177/009182960803600403.

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Worldview as a way to understand Christianity (Naugel 2002) and competing accounts of reality (Sire 1997, 2004) focuses on cognitive, rational structures of meaning. But how are worldviews created? What is the relationship of cognition to historical contingency and psychological motivation? To answer these questions, I present original research on the thoughts of Emilio Mulolani Chishimba, founder of Zambia's Mutima Church, and view them through the lens of Charles W. Nuckolls' (1996) theory of culture and myth formation. Missiologists are better prepared to engage the world when they understa

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20

Garvey, Brian, and Geurdina Margaretha Maria Verstaelen-Gilhuis. "From Dutch Mission Church to Reformed Church in Zambia. The Scope for African Leadership and Initiative in the History of a Zambian Mission Church." Journal of Religion in Africa 16, no. 1 (1986): 69. http://dx.doi.org/10.2307/1580981.

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21

Sakupapa, Teddy Chalwe. "Ethno-Regionalism, Politics and the Role of Religion in Zambia: Changing Ecumenical Landscapes in a Christian Nation, 2015-2018." Exchange 48, no. 2 (2019): 105–26. http://dx.doi.org/10.1163/1572543x-12341517.

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Abstract This contribution explores the interaction between religion and politics in a religiously plural and ethnically multidimensional Zambian context. Given the political salience of both religion and ethnicity in Zambian politics, this research locates an understudied aspect in the discourse on religion and politics in Zambia, namely the multiple relations between religion, ethnicity and politics. It specifically offers a historical-theological analysis of the implications that the political mobilisation of religion has for ecumenism in Zambia since Edgar Chagwa Lungu became the country’s

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22

Smith, R. D. "Missionaries, Church Movements, and the Shifting Religious Significance of the State in Zambia." Journal of Church and State 41, no. 3 (1999): 525–50. http://dx.doi.org/10.1093/jcs/41.3.525.

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23

Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)." Ethnologia Actualis 14, no. 2 (2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.

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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Z

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24

Kangwa, Jonathan. "Reading The Bible With African Lenses: Exodus 20:1–17 As Interpreted by Simon Kapwepwe." Expository Times 132, no. 11 (2021): 465–76. http://dx.doi.org/10.1177/00145246211021861.

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The bible has been differently received, read, interpreted and appropriated in African communities. Political freedom fighters in Zambia used the bible to promote black consciousness and an awareness of African identity. The first group of freedom fighters who emerged from the Mwenzo and Lubwa mission stations of the Free Church of Scotland in North Eastern Zambia read and interpreted the bible in a manner that encouraged resistance against colonialism and the marginalization of African culture. This paper adds to current shifts in African biblical scholarship by considering Simon Mwansa Kapwe

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25

Udelhoven, Bernhard. "The Devil of the Missionary Church: The White Fathers and Catholic Evangelization in Zambia." Journal of Global Catholicism 2, no. 1 (2017): 70–109. http://dx.doi.org/10.32436/2475-6423.1022.

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26

Baker, Colin, and John Hudson. "A Time to Mourn: A Personal Account of the Lumpa Church Revolt in Zambia." International Journal of African Historical Studies 33, no. 2 (2000): 428. http://dx.doi.org/10.2307/220694.

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27

Mukuka, Lawrence, and Vered Slonim-Nevo. "The role of the Church in the fight against HIV/AIDS infection in Zambia." International Social Work 49, no. 5 (2006): 641–49. http://dx.doi.org/10.1177/0020872806066767.

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28

Kangwa, Jonathan. "Pentecostalisation of Mainline Churches in Africa: The Case Of The United Church of Zambia." Expository Times 127, no. 12 (2016): 573–84. http://dx.doi.org/10.1177/0014524616646677.

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29

Mwale, Nelly. "The Matriarchs of the Church in Zambia: Tracing the Life Trajectory and Contributions of Mary Xavier Walsh and the Catholic Women’s League in Zambia." Oral History Journal of South Africa 4, no. 1 (2017): 59–69. http://dx.doi.org/10.25159/2309-5792/2106.

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30

Ireland, Jerry M. "African Traditional Religion and Pentecostal Churches in Lusaka, Zambia: An Assessment." Journal of Pentecostal Theology 21, no. 2 (2012): 260–77. http://dx.doi.org/10.1163/17455251-02102006.

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This study seeks to discover how African Traditional Religion (ATR) is viewed by Pentecostal church leaders in Lusaka, Zambia. The convenience sample focused on fourteen Pentecostal churches of various denominational affiliations within the city of Lusaka, Zambia. A thirty-one-item survey tool, the Assessment of Traditional Religious Practices (ATRP), was developed and administered to 128 leaders regarding the prevalence of traditional religious practices among their congregants. The ATRP also assessed how these leaders typically respond to concerns related to ATR within their ministerial cont

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31

Van Klinken, Adriaan S. "Men in the Remaking: Conversion Narratives and Born-Again Masculinity in Zambia." Journal of Religion in Africa 42, no. 3 (2012): 215–39. http://dx.doi.org/10.1163/15700666-12341229.

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AbstractThe born-again discourse is a central characteristic of Pentecostal Christianity in Africa. In the study of African Christianities, this discourse and the way it (re)shapes people’s moral, religious, and social identities has received much attention. However, hardly any attention has been paid to its effects on men as gendered beings. In the study of men and masculinities in Africa, on the other hand, neither religion in general nor born-again Christianity in particular are taken into account as relevant factors in the construction of masculinities. On the basis of a detailed analysis

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32

Mukuka, Bridget N. M. "Rethinking land and religion." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 1, no. 1 (2020): 1–15. http://dx.doi.org/10.35544/jjeoshs.v1i1.21.

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This article is a by-product of a missiological research that examined the power of naming some congregations in the local language, through the concept of culture in the Mutima Walowa wa Makumbi1 Church popularly known as the Mutima Church of Zambia. The article examines how the founder of the Mutima Church acquired land in the name of religion in many parts of the country. Upon the death of the church founder in February 2015, some of the land has been repossessed by either his own relatives or by the Zambian government. To gain ‘ownership’ of the land, the church founder established some co

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Mwale, Nelly, and Joseph Chono Chita. "RELIGIOUS PLURALISM AND DISABILITY IN ZAMBIA: APPROACHES AND HEALING IN SELECTED PENTECOSTAL CHURCHES." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 54–72. http://dx.doi.org/10.25159/2412-4265/622.

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Zambia has recently witnessed the growth of Pentecostal churches that publicly claim to be healing disabilities. This paper explored how some Pentecostal churches in Zambia’s pluralist society claimed to be healing disability. Interviews, documents and video recordings from three different Pentecostal ministries depicting healing and disability were analysed. The paper observes that some Pentecostal ministries exemplified disability as that which could be healed through the work of the Holy Spirit, and disability was attributed to the work of the devil. The paper argues that the disability hea

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34

Kibombwe, Freeborn. "Miranda Prorsus: An Encyclical Letter of Pope Pius XII on Motion Pictures, TV and Radio – its Impact on the Catholic Church Media in Zambia Today." Annales Missiologici Posnanienses, no. 25 (December 31, 2020): 103–15. http://dx.doi.org/10.14746/amp.2020.25.7.

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This article refl ects on the sixty years marking the anniversary of the encyclical letter Miranda Prorsus by Pope Pius XII. Miranda Prorsus was the fi rst document written in 1957 by the Church to refl ect on the three important means of communication: Motion Pictures (Film), Television (TV) and Radio. It highlighted the importance of these “remarkable technical inventions” to aid humanity in as far as development and understanding the media was concerned. Each of these three instruments of communication is examined in both the strengths and weaknesses they carry, but much more, how they can

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35

Verstraelen, Frans. "Historiography of an African Church: a Treasure Trove and Do-It-Yourself Book — An Elaborated Book Review." Exchange 36, no. 3 (2007): 299–321. http://dx.doi.org/10.1163/157254307x159443.

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AbstractThe aim of this article is to pass on a few suggestions for making the History of the Catholic Church in Zambia more accessible locally, and more acceptable internationally. By improving its methodology, this History can make a real contribution to the development of the history of Christianity in Africa in the context of African history. The article deals with methodological questions and offers some suggestions. It uses the text of this History only in a very limited way in as far as it serves its methodological aim. Yet, I hope that the few references to the text will whet the appet

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36

LUNGU, GATIAN F. "THE CHURCH, LABOUR AND THE PRESS IN ZAMBIA: THE ROLE OF CRITICAL OBSERVERS IN A ONE-PARTY STATE." African Affairs 85, no. 340 (1986): 385–410. http://dx.doi.org/10.1093/oxfordjournals.afraf.a097798.

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37

Kroesbergen-Kamps, Johanneke. "Horizontal and Vertical Dimensions in Zambian Sermons about the COVID-19 Pandemic." Journal of Religion in Africa 49, no. 1 (2020): 73–99. http://dx.doi.org/10.1163/15700666-12340159.

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Abstract In the contemporary literature about the relationship between religion and COVID-19, vertical as well as horizontal responses can be distinguished. Much of the current literature is based on personal reflection or on quantitative research. This article adds a qualitative research perspective and offers a preliminary analysis of the religious frameworks used by pastors in the Reformed Church in Zambia. Although the pastors acknowledge the need for communal action, their livestreamed services show an emphasis on the vertical dimension, i.e., the relation with God. As this article argues

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Donnelly, Elizabeth A. "Making the Case for Jubilee: The Catholic Church and the Poor-Country Debt Movement." Ethics & International Affairs 21, no. 1 (2007): 107–33. http://dx.doi.org/10.1111/j.1747-7093.2007.00063.x.

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Since the late 1970s, an increasingly global coalition of churches and nongovernmental organizations has pressed for reduction if not outright cancellation of the foreign debt of highly indebted poor countries, because of its deleterious impact on poor people. The movement achieved limited yet substantial success in the Jubilee 2000 campaign. In it, the movement invoked a biblical prescription of periodic debt relief to urge the international community to mark the millennium by recognizing a period of “jubilee” for heavily indebted poor countries, in which government debts would be cancelled a

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Penda, Chanda. "Personal Name Trends in Independent Zambia: A Reflection on the Fluidity of Living Heritage." Journal of Law and Social Sciences 4, no. 1 (2020): 28–40. http://dx.doi.org/10.53974/unza.jlss.4.1.381.

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Personal name usage in Zambia, as is common elsewhere, has undergone changes – reflecting the overall cultural and historical changes in the nation. This article identifies the changes which took place in personal naming patterns in Zambia since independence and discusses the wider socio-cultural and political factors which caused the changes in personal naming patterns in independent Zambia. The period after independence in 1964 represents a complex of various interacting histories of the nation, which have significantly impacted naming patterns. These incl

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40

Ipenburg, At. "The spread of the Gospel in Barotseland. From the Paris Mission to the United Church of Zambia. A chronological History 1885-1965." Social Sciences and Missions 24, no. 2-3 (2011): 302–3. http://dx.doi.org/10.1163/187489411x585991.

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Danieluk, S.J., Robert. "God’s Stopgap: Cardinal Adam Kozłowiecki, S.J." Journal of Jesuit Studies 7, no. 4 (2020): 642–60. http://dx.doi.org/10.1163/22141332-00704007.

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Adam Kozłowiecki (1911–2007) was a Polish Jesuit, who spent sixty-one years in missionary service in Zambia. He arrived there in 1946, just a few months after having been liberated from the concentration camp of Dachau, where he spent the biggest part of his time during wwii (earlier he was one of the first prisoners of the camp in Auschwitz). The vicissitudes made of him a witness of tragedy of the years 1939–45 and a protagonist of the missionary endeavor in Africa—the continent that was then looking for and finding its independence from colonialism. At the same time, Kozłowiecki was both wi

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Kangwa, Jonathan. "David Julizya Kaunda and Paul Bwembya Mushindo in a History of the United Church Of Zambia: Reflections on a Journey and Vision for the Paradigm Shift." Expository Times 127, no. 4 (2015): 166–80. http://dx.doi.org/10.1177/0014524615585079.

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Murray, Jocelyn. "Andrew Prior (ed.), Catholics in Apartheid Society. Cape Town and London: David Philip, 1982, 208 pp., R12, paperback. - Gerdien Verstraelen-Gilhuis, From Dutch Mission Church to Reformed Church in Zambia: the scope for African leadership and initiative in the history of a Zambian Church. Franeke: Wever, 1982, 366 pp., F49.50, paperback." Africa 55, no. 2 (1985): 234–35. http://dx.doi.org/10.2307/1160317.

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44

Young, W. John. "The Spread of the Gospel in Barotseland: From the Paris Mission to the United Church of Zambia, A Chronological History, 1885-1965 edited by Burger, Phillippe, Escande, François and Honegger, André, eds., English translation by John Roden, Paris: DEFAP, p." International Review of Mission 102, no. 1 (2013): 126–29. http://dx.doi.org/10.1111/irom.12011_3.

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Gifford, Paul. "Bemba Christians - ‘All Good Men’: The Development of Lubwa Mission, Chinsali, Zambia 1905–1967. By At Ipenburg. (Studies in the International History of Christianity 83.) Frankfurt: Peter Lang, 1992. Pp. 345. DM 98 (ISBN 3-631-45338-8); - Bembaland Church: Religion and Social Change in South Central Africa 1891–1964. By Brian Garvey. (Studies in Religion in Africa VIII.) Leiden: F. M. Brill, 1994. Pp. vii + 217. $63 (ISBN 90-04-09957-3)." Journal of African History 36, no. 3 (1995): 518–20. http://dx.doi.org/10.1017/s0021853700034666.

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Jacob, Emmanuel M. "The Church in Africa, 1450–1950. By Adrian Hastings. (The Oxford History of the Christian Church.) Pp. xiv + 706 incl. 8 maps. Oxford: Clarendon Press, 1994. £65. 0 19 826921 8 - Bemba-speaking women of Zambia in a century of religious change (1892–1992). By Hugo F. Hinfelaar. (Studies of Religion in Africa. Supplements to the Journal of Religion in Africa, 11.) Pp. xiv + 225 incl. ills and 3 maps. Leiden: Brill, 1994. Nlg. 130. 90 04 10149 7; 0169 9814 - We felt like grasshoppers. The story of Africa Inland Mission. By Dick Anderson. Pp. 348 incl. 50 ills and 11 maps + 13 plates. Nottingham: Crossway Books, 1994. £6.99. 1 85684 106 5." Journal of Ecclesiastical History 48, no. 4 (1997): 788–90. http://dx.doi.org/10.1017/s0022046900014056.

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Lumbwe, Kapambwe. "Ubuomba: Negotiating indigenisation of liturgical music in the Catholic Church in Zambia." Journal for Transdisciplinary Research in Southern Africa 10, no. 2 (2014). http://dx.doi.org/10.4102/td.v10i2.105.

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In the early 1950s the Vatican accepted the translation of Catholic hymnals into local Zambian languages and the incorporation of indigenous musical instruments into the liturgical music. This development inspired a group of priests and seminarians, led by Father Charles Rijthoven from Ilondola mission in Northern Zambia. Because of its geographical location, a Bemba indigenous musical style derived from ingomba (royal musicians) was adopted and is now commonly referred to as ubuomba (lit. being a royal musician). The word ingomba is derived from the word omba (to clap) as in omba amakuku (to

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Hambulo, Farrelli, and Leonie Higgs. "Social Change and the Identity of Catholic Secondary Schooling in Zambia’s Southern Province: A Catholic and Zambian National Education Policy Analytical Perspective Since 1964." Koers - Bulletin for Christian Scholarship 84, no. 1 (2019). http://dx.doi.org/10.19108/koers.84.1.2447.

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The Catholic Church has always proved to be a very dependable and reliable partner to various governments globally in terms of educational provision through Catholic educational institutions at all educational levels. Apart from such education institutions contributing to educational provision at all educational levels globally, the education they provide is also of a high standard. Taking a pinnacle position, at all levels in Catholic educational provision is the ‘religious mission’ and subordinate to this is the ‘academic mission’; and combined the two missions form the basis of Catholic sch

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Mwale, Nelly. "“To Serve and not to be Served”: The Mission of the Catholic Church through Education in Zambian Church History: A Narrative of James Spaita in the Public Sphere, 1960–2014." Studia Historiae Ecclesiasticae 46, no. 1 (2020). http://dx.doi.org/10.25159/2412-4265/6848.

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This article revisits Zambian church history in order to show the interconnectedness of the mission of the Catholic Church through education and individual narratives of the clergy in the public sphere. This is done through the example of James Spaita. Informed by an interpretative phenomenological study that drew on interviews and content analysis, and in conversation with the Catholic Social Teachings (CST), the article advances that the contributions of James Spaita to church history were largely through education, advocacy and social justice—as shaped by his positionality as an indigenous

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Kaunda, Chammah J., and Mutale M. Kaunda. "Brief Perspectives on the Church and Human Security in Zambia." Alternation: Interdisciplinary Journal for the Study of the Arts and Humanities in Southern Africa Sp24 (December 1, 2019). http://dx.doi.org/10.29086/2519-5476/2019/sp24.2a10.

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