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Journal articles on the topic 'Evangelical Lutheran Church in Southern Africa'
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1
Hale, Frederick. "Norwegian Ecclesiastical Affiliation in Three Countries: a Challenge to Earlier Historiography." Religion and Theology 13, no. 3-4 (2006): 359–82. http://dx.doi.org/10.1163/157430106779024680.
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AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (although for many decades it has been acknowledged that by contrast, vast numbers of their Swedish-American and Danish-American counterparts did not join analogous ethnic Lutheran churches). In the present article, however, it is demonstrated that anticlericalism and alienation from organised religious life were widespread in nineteenth-century Norway, where nonconformist Christian denominations were also proliferating. Furthermore, in accordance with these historical trends, the majority of Norwegian immigrants in the United States of America and Southern Africa did not affiliate with Lutheran churches. Significant minorities joined Baptist, Methodist, and other non-Lutheran religious fellowships, but the majority did not become formally affiliated with either Norwegian or pan-Scandinavian churches.
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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.
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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.
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Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.
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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Duncan, Graham A. "Presbyterian spirituality in southern Africa." Scottish Journal of Theology 56, no. 4 (2003): 387–403. http://dx.doi.org/10.1017/s0036930603211200.
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Presbyterian spirituality in southern Africa has often been treated as non-existent, yet it is a vibrant reality which is at one and the same time catholic, evangelical and contextual. Founded in Christ alone, it holds the authority of scripture as normative and as the source of the unity of God's people, as can be seen in the way it derives from the marks of the church – the Word preached, the sacraments celebrated and discipline rightly exercised. It is relational and involves communing with God, others, oneself and the environment. While conscious of the early church tradition out of which it arises, it is continuous with that tradition and is open to the spiritual insights of other traditions. It demonstrates both catholic and evangelical emphases and is adaptable within the context of African spirituality. As a result, it has a broad church ethos marked by fluidity, tolerance and appreciation of those sources that enrich it.
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Tunheim, Katherine A., and Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops." Advances in Developing Human Resources 18, no. 2 (2016): 204–22. http://dx.doi.org/10.1177/1523422316641896.
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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the next two decades, more needs to be written and understood about women church leaders, such as Lutheran bishops. The purpose of this study was to explore the journeys of women who achieved the office of bishop, to glean what can be learned for the benefit of other women who might be called to these higher levels of leadership in the church. The Solution This research suggests that 70% of the ELCA women bishops interviewed had unique career journeys, important spouse support, few women mentors, many challenges, and key leadership competencies required for the role. These findings can be helpful to future Lutheran and other Christian church leaders. It can help current and future women bishops understand what is expected in the role so they can be more successful in it. Leadership development recommendations are also suggested for seminary and higher education administrators and educators. The Stakeholders This research contributes to the literature in human resource development (HRD) by concentrating on the experiences of women leaders in the church—specifically women who have achieved the office of Bishop of the ELCA. The findings offer insights that can benefit scholars and practitioners alike, as well as current and future women leaders across the globe, in the church setting as well as other settings.
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Buffel, O. "A JOURNEY OF THE PEOPLE OF BETHANY MARKED BY DISPOSSESSION, STRUGGLE FOR RETURN OF LAND AND CONTINUED IMPOVERISHMENT: A CASE STUDY OF LAND REFORM THAT HAS NOT YET REDUCED POVERTY." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 131–44. http://dx.doi.org/10.25159/2412-4265/102.
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This article investigates the history of the farm Bethany in the Free State (a province of South Africa), which was the first mission station of the Berlin Mission Society. It traces its history from the time when Adam Kok II allocated the farm to the Mission Society for the purpose of spreading the gospel to the indigenous people, and to its dispossession through the forced removals of 1939 and later in the 1960s. It argues that the history of the community is a journey from a community that was economically sustainable before the forced removal, to a journey of impoverishment caused by dispossession. After successful restitution of the farm in 1998, the community continues to be impoverished. The article argues for a restitution process that reduces and eliminates poverty and it challenges the Department of Land Affairs to partner with communities that have returned to their ancestral lands. In this partnership the weak and inadequate post-settlement support must be reviewed and improved in view of ensuring that livelihoods are enhanced and poverty reduced, if not eliminated. The article also challenges the Evangelical Lutheran Church, which still owns part of the farm through its Property Management Committee, to equally partner with the community members of whom the majority are members of the Lutheran Church.
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Stoneman, Timothy H. B. "Preparing the Soil for Global Revival: Station HCJB's Radio Circle, 1949–59." Church History 76, no. 1 (2007): 114–55. http://dx.doi.org/10.1017/s000964070010143x.
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The second half of the twentieth century witnessed a fundamental shift in the character of the Christian religion—namely, a massive expansion and shift of its center of gravity southward. During this period, Christianity experienced a transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. From 1970 to 2005, the size of the Southern Church increased two and a half times to over 1.25 billion members. By the early twenty-first century, 60 percent of all professing Christians lived in the global South and East. The most dynamic source of church growth during this period was Independent (evangelical or Pentecostal) Protestant groups, which increased at nearly twice the rate of other Christian affiliations. The spread of evangelical Protestantism represents a truly global phenomenon and has included large populations in East and Southeast Asia, the South Pacific, sub-Saharan Africa, and the Americas.
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Lüdemann, Ernst-August. "THE MAKING OF A BISHOP: PERSONAL REFLECTIONS BY A COMPANION ALONG THE WAY." Studia Historiae Ecclesiasticae 42, no. 1 (2016): 142–58. http://dx.doi.org/10.25159/2412-4265/513.
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With this text a German missionary, originating from the Lutheran Hermannsburg Mission, describes his way of service in southern Africa through which he is getting ever closer to Dr Manas Buthelezi. From the outset of Lüdemann’s ministry in KwaZulu-Natal he got to know the young but already widely acclaimed theologian (Buthelezi) in the same diocese. The intensive involvement of Buthelezi in the Black Consciousness Movement gave Lüdemann a deeper insight into his own challenges in apartheid South Africa, and at the same time he understood the critical position in which he had to see himself as a foreigner from Europe.Buthelezi ─ through various positions in his own Lutheran Church (Bishop of ELCSA-Central Diocese, Lutheran World Federation) and in the ecumenical context (Christian Institute, South African Council of Churches) ─ deepened his theological expression in view of the endangered society, and at the same time formulated the specific prophetic message of a relevant Christian gospel. This meant that he was severely challenged in conflicts between various interest groups. More and more he realised that he could with his ministry only survive through a clear scripture-related spirituality as part of the work of the Holy Spirit.
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Ogundiwin, Babatunde A. "An 1853 Map of the Yoruba Country." Social Sciences and Missions 34, no. 3-4 (2021): 391–423. http://dx.doi.org/10.1163/18748945-bja10029.
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Abstract This paper examines an 1853 map of Yorubaland that reflects the evangelisation discourse of the American Southern Baptist Convention. Starting from 1845, the SBC began an evangelical drive towards the ‘saving’ of Africans in West Africa as a form of self-compensation in their attempt to prove that they were not against ‘Black Africans’ in the United States. Yet there were geographical notions of distinguishing Africans to be converted but these views of the white Southern Baptist brethren were reframed owing to field experiences of the missionary-explorer in the early 1850s. Drawing on a critical cartographic approach, this article argues that this map was culturally constructed. This study explores the map construction within the contexts of evangelical zeal, the preconceived geographical theories of West Africa, and exploratory accounts of Thomas Bowen. Consequently, the article reveals the interconnectedness of the church, the missionary-explorer, African informants and the mapmaker in geographical knowledge production. As a result, the study concludes that an ideological perspective reflects in cartographic knowledge presented on the map.
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Wallsten, Kevin, and Tatishe M. Nteta. "For You Were Strangers in the Land of Egypt: Clergy, Religiosity, and Public Opinion toward Immigration Reform in the United States." Politics and Religion 9, no. 3 (2016): 566–604. http://dx.doi.org/10.1017/s1755048316000444.
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AbstractRecently, a number of influential clergy leaders have declared their support for liberal immigration reforms. Do the pronouncements of religious leaders influence public opinion on immigration? Using data from a survey experiment embedded in the 2012 Cooperative Congressional Election Study, we find that exposure to the arguments from high profile religious leaders can compel some individuals to reconsider their views on the immigration. To be more precise, we find that Methodists, Southern Baptists, and Evangelical Lutheran Church in America leaders successfully persuaded respondents who identify with these religious denominations to think differently about a path to citizenship and about the plight of undocumented immigrants. Interestingly, we also uncovered that religiosity matters in different ways for how parishioners from different religious faiths react to messages from their leaders. These findings force us to reconsider the impact that an increasingly strident clergy may be having on public opinion in general and on support for immigration reform in particular.
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Fischer, Moritz. "'The Spirit helps us in our weakness': Charismatization of Worldwide Christianity and the Quest for an Appropriate Pneumatology with Focus on the Evangelical Lutheran Church in Tanzania." Journal of Pentecostal Theology 20, no. 1 (2011): 95–121. http://dx.doi.org/10.1163/174552511x554573.
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AbstractThe globally mushrooming Pentecostal-charismatic movement is a challenge, not only for the so-called mainline or historic churches, but also for the older traditional Pentecostal churches and also for the Mission Churches in the southern hemisphere who originate in the two former mentioned contributions in mission. Mostly these southern churches are independent in the meanwhile, but struggling for an authentic theological identity which is based in the scripture but is also able to respond to the questions of cultural and post-modern identity in the era of globalization. Focusing these developments in the multi-denominational and culturally diverse country of Tanzania might methodologically be a help as an example in a more and more complex world to avoid simplifying answers. My ecumenical concern is rooted in the insight that open culturally and socially diverse Christians all over the world are challenged to learn from each other in mutuality. What can I as a western German Lutheran learn from North American Pentecostals or from Tanzanian Christian believers? What could be my contribution to both of them especially concerning the question for a worldwide appropriate pneumatology?
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Nogueira, Sandra Vidal. "A tradiçao luterana e comunitária nas escolas da IECLB: Aproximações com os ideais de democratização da educação." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 10, no. 15 (2016): 35. http://dx.doi.org/10.20890/reflexus.v10i15.356.
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O texto aborda a tradição luterana e comunitária nas escolas da Igreja Evangélica de Confissão Luterana no Brasil (IECLB), destacando a Reforma Protestante para os ideais de democratização da educação. Parte-se do pressuposto que essas comunidades, cuja membresia é, por razões histórias, delineada a partir da etnia, têm contribuído sobremaneira para o incremento da educação, principalmente no Sul do Brasil. Entendida num sentido mais amplo, o conceito de educação que subjaz ao ideário luterano possibilita o domínio e a compreensão da “palavra” e a sua prática cria condições para “o livre libertado”, nas palavras de Martin Lutero. Em síntese, consta-se que o grande desafio enfrentado nacontemporaneidade consiste em buscar a centralidade dos ideais da Reforma que foi sendo construído, alicerçado nas seguintes diretrizes pedagógicas: 1) Reciprocidade e interação entre escola e comunidade; 2) Liberdade de expressão, autonomia de pensamento e igualdade de oportunidades; 3) Desenvolvimento integral do serhumano.The text covers the Lutheran tradition and community schools the Evangelical Church of Lutheran Confession in Brazil (IECLB), highlighting the Protestant Reformation to the ideals of democratization of education. This is on the assumption that those communities whose membership is by stories reasons outlined from the ethnic group, have contributed greatly to the growth of education, especially in southern Brazil. Understood in a broader sense, the concept of education that underlies the ideology Lutheran enables mastery and understanding of the "word" and its practice creates conditions for "free released" in the words of Martin Luther. In summary, it stated that the major challenge facing nowadays is to seek the centrality of the ideals of the Reformation that was being built, based on the following educational guidelines: 1) Reciprocity and interaction between school and community; 2) Freedom of expression, freedom of thought and equal opportunities; 3) full development of the human being.
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Siiskonen, Harri, Anssi Taskinen, and Veijo Notkola. "Parish Registers: a Challenge for African Historical Demography." History in Africa 32 (2005): 385–402. http://dx.doi.org/10.1353/hia.2005.0024.
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On the worldwide scale Africa is the least-known continent demographically. Until the mid-twentieth century not even the size of the population was precisely known in many areas of sub-Saharan Africa. The major problems in African historical demography have either been the almost total lack of relevant sources or, if some have been available, they have been fragmentary and non-systematic. The reliability of the most commonly-used sources in African historical demography—population counts and early censuses—remained questionable until the 1960s. However, fairly far-reaching conclusions and estimations based on these sources using indirect methods have been drawn. Despite the development of methods in historical demography, the questionable source materials have naturally provided serious grounds for argumentation.An excellent example is the debate between the natalistic and antinatalistic school over changes in fertility and mortality in sub-Saharan African societies during the precolonial and early colonial period. The fragmentary nature of the available sources has offered a firm basis for the disagreement.The objective of this paper is to discuss limitations, pitfalls, and opportunities related to sources used in African historical demography. The paper first reviews the conventional sources—population counts, censuses, and surveys—and then presents an old but seldom-used group of sources, Christian parish registers. The usability of parish registers is discussed through a concrete research project based on data produced since the late nineteenth century in the parishes of the Evangelical Lutheran Church in Namibia (ELCIN). Finally, attention is paid on widening the range of disciplines where African parish registers could be utilized.
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Kozłowski, Janusz. "About the essense of the masurian Gromadkar movement." Masuro-Warmian Bulletin 304, no. 2 (2019): 218–42. http://dx.doi.org/10.51974/kmw-134839.
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After the Reformation Masurians as subjects of the rulers of the first evangelical state in the world became Lutherans. Over time, the inhabitants of the southern areas of Easy Prussia and the so- called Lithuania Minor felt the lack of the deepened spirituality, which they did not find in the evangelical church. Through the settled in Gąbin (Gumbinnen) exiled from the area of Salzburg pietist Evangelists in Masuria, “The six books on True Christianity” by John Arndt appeared. The book, after the Bible and the Small Catechism of Luther became the most popular among people of Masuria. The first piety movements appeared in Masuria in the county of Nidzica and Szczytno at the turn of the 18th and 19th centuries. However their true upturn took place from the 1840s. It manifested itself in running home services, prayer meetings- so-called “beads” and increased activity of travelling preachers. In the seventies and eighties of the nineteenth century, The Gromadkar movement comprised between 30 and 80% of the Masurian population. The centre of the Masurian clusters was located near Szczytno, Pisz and Mrągowo. Registered in 1885 by the Prussian Lithuanian Christopher Kukat , the East Prussian Evangelical Prayers Association which with the help of its bilingual (German Lithuanian) paper Pakajaus Paslas/ Friedens- Bote gave the organizational framework to the East Prussian clusters. At the turn of 19th and 20th centuries, the Gromadkar movement reached its apogee, also spreading among the Mazurian workers’ communities in the Ruhr. Since the First World War, there has been a gradual stifling of the movement, which in the Nazi era entered agonal phase. The key to understanding the world of clusters is the “Six Books on True Christianity” by John Arndt, in which he creates a kind of bridge between Luther’s teachings and the writings of the Rhine mystics of Master Eckhart, John Tauler and Henry Suzo, giving Mazurians directions for spiritual growth. It was supposed to rely on “Six Books” to deny yourself, to reject your own ego, to seek contact with God, indicating as the goal the union with God. The uniqueness of the Gromadkar movement consisted in going beyond the Lutheran principle of “justification by faith” and entering the ground of Christian mysticism unknown to the Evangelical doctrine, which happened through the work of Arndt. An additional aspect that opens up in this context is the Slavic and Lithuanian spirituality and the sensitivity of the crowd, without which undoubtedly it would not be possible to practice mysticism on the basis of the Evangelical religion.
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Sholeye, Yusuf, and Amal Madibbo. "Religious Humanitarianism and the Evolution of Sudan People’s Liberation Army (1990-2005)." Political Crossroads 24, no. 1 (2020): 23–37. http://dx.doi.org/10.7459/pc/24.1.03.
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During the Cold War, military and economic tensions between the US and the Soviet Union shaped the process of war in conflict regions in different parts of the world. The end of the Cold War in the early 1990s reshaped the balance of power in global politics, as new actors appeared on the global scene and global foreign policy shifted to mediating and providing humanitarian assistance in conflict regions zones. Humanitarianism became the method of conflict resolution, which provided humanitarian organizations, especially the religious ones among them, with the opportunity to have more influence in the outcomes of sociopolitical events occurring in the world. These dynamics impacted conflicts in Africa, especially within Sudan. This is because that era coincided with Sudan’s Second Civil War (1983-2005) between the Sudan People Liberation Army (SPLA) and the Government of Sudan (GofS). During the Cold War, both the US and Russia intervened in the civil war in Sudan by providing military and economic assistance to different parties, but, again, in the post-Cold War era humanitarianism was used in relation to the civil war. Transnational religious organizations provided humanitarian assistance in the war-torn and drought-afflicted regions in Southern Sudan, and sought to help implement peace initiatives to end the war. The organizations included Operation Lifeline Sudan (OLS), a consortium of UN agencies and NGOs1 which was created in 1989. In addition, transnational religious groups based in the United States and Canada such as the Christian Solidarity International (CSI), the Canadian Crossroads, Catholic Relief Service, Mennonite Central Committee and the Lutheran Church got involved in humanitarian relief in Sudan. The global focus on religious humanitarianism extended to Southern Sudan as the New Sudan Council of Churches (NSCC) was founded in 1989-1990 to coordinate the humanitarian assistance. Because SPLA has led the civil war on behalf of Southern Sudan and had suzerainty over territories there, the humanitarian organizations had to build relationships with the SPLA to deliver relief through Southern Sudan and negotiate peace initiatives. This article analyzes how the transnational activities of the religious humanitarian groups shaped the evolution of SPLA from 1990 to 2005, with a particular focus on the US and Canadian organizations. We will see that the organizations influenced SPLA in a manner that impacted the civil war both in positive and negative ways. The organizations were ambivalent as, on one hand, they aggravated the conflict and, on the other hand influenced the development of both Church and non-Church related peace initiatives. Their humanitarian work was intricate as the civil war itself became more complex due to political issues that involved slavery, and oil extraction in Southern Sudan by US and Canadian multinational oil companies. All the parties involved took action to help end the civil war, but they all sought to serve their own interests, which jeopardized the possibility of a lasting peace. Thus, the interpretation of that history provides ways to help solve the current armed conflict in South Sudan.
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Kgatle, Mookgo Solomon, and Mulalo Thilivhali Fiona Malema. "Pentecostalisation in the Devhula Lebowa Circuit of the Evangelical Lutheran Church in Southern Africa: towards church growth and ecumenism." Pharos Journal of Theology 104, no. 1 (2023). http://dx.doi.org/10.46222/pharosjot.10429.
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The growth of the Pentecostal movement is not only marked by the proliferation of the Pentecostal churches in Africa and the diaspora but also by the adaptation to the Pentecostalist practices particularly pneumatic experiences by mainline Christianity known as Pentecostalisation. Instead of completely joining the Pentecostal movement, some mainline churches adjust their practices to suit their congregants who are more pentecostalist and charismatically inclined. This article uses the Evangelical Lutheran Church in Southern Africa, the Devhula Lebowa Circuit, Limpopo province in South Africa as a case study to illustrate that the adaptation to Pentecostalist practices in the church is the source of church growth and ecumenism. This kind of adaptation has some implications in demonstrating that different Christian traditions can learn from one another to grow in terms of numbers. Secondly, it demonstrates that the Christian tradition can move towards unity by learning from one another instead of being divided along denominational lines. Through a participation observation method, this study shows that Pentecostalisation cannot be viewed negatively but should be revisited by scholars considering church growth and the notion of ecumenism.
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Chisale, Sinenhlanhla S. "‘Deliver us from patriarchy’: A gendered perspective of the Evangelical Lutheran Church in Southern Africa and implications for pastoral care." Verbum et Ecclesia 41, no. 1 (2020). http://dx.doi.org/10.4102/ve.v41i1.2003.
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The church is a fertile ground for nurturing and protecting patriarchy. Within the Christian church, gender equality remains a theoretical notion, and the Evangelical Lutheran Church in Southern Africa (ELCSA) is no exception in this regard. Written from the perspective of African women’s theology, this article critically reflects on and interprets gender issues in ELCSA leadership structures by exploring the gender biases involved in the running of the church and the implications of these biases for gender questions about reformation and pastoral care in ELCSA congregations. Findings indicate that the gender gap in ELCSA structures is neither biblical nor constitutional but is protected by the presence of wives of bishops, deans and pastors who are placed strategically in women’s leagues, particularly the Prayer Women’s League (PWL). In addition, qualifying the bishops, deans and pastors as ex-officio members of these groups constitutes an obstacle to achieving gender equality in the Church’s leadership structures and has implications for pastoral care in the ELCSA.Intradisciplinary and/or interdisciplinary implications: The article is written from a Christian-anthropological perspective. By reviewing literature from social sciences, practical and systematic theology, it integrates sociological and African traditional assumptions of gender and religion that hinder the African church’s reformation praxis, thereby affecting pastoral care.
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Molobi, Victor MS. "The Scramble for Land between the Barokologadi Community and Hermannsburg Missionaries." Studia Historiae Ecclesiasticae 46, no. 2 (2020). http://dx.doi.org/10.25159/2412-4265/7807.
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This article investigates the land claim of the Barokologadi of Melorane, with their long history of disadvantages in the land of their forefathers. The sources of such disadvantages are traceable way back to tribal wars (known as “difaqane”) in South Africa. At first, people were forced to retreat temporarily to a safer site when the wars were in progress. On their return, the Hermannsburg missionaries came to serve in Melorane, benefiting from the land provided by the Kgosi. Later the government of the time expropriated that land. What was the significance of this land? The experience of Melorane was not necessarily unique; it was actually a common practice aimed at acquiring land from rural communities. This article is an attempt to present the facts of that event. There were, however, later interruptions, such as when the Hermannsburg Mission Church became part of the Evangelical Lutheran Church of Southern Africa (ELCSA).
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Makofane, Karabo. "The African Initiated Churches as an embodiment of the moratorium debate: Lessons for the Evangelical Lutheran Church in Southern Africa Central Diocese." Missionalia 47, no. 1 (2019). http://dx.doi.org/10.7832/47-1-296.
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Lebaka, Morakeng E. K. "The value of traditional African religious music into liturgy: Lobethal Congregation." HTS Teologiese Studies / Theological Studies 71, no. 3 (2015). http://dx.doi.org/10.4102/hts.v71i3.2761.
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The purpose of this study was to discover whether the integration of traditional African religious music into Evangelical Lutheran liturgical church services, could effect a change in member attendance and/or participation. To achieve this, the study employed direct observation, video recordings and informal interviews. In addition, church records of attendance during Holy Communion once a month between 2008 and 2013 were accessed. The study was done at the Evangelical Lutheran Church of the Lobethal Congregation (Arkona Parish, Northern Diocese, Sekhukhune District, Limpopo Province, South Africa). It was demonstrated that church attendance increased dramatically after traditional African religious music was introduced into the Evangelical Lutheran liturgical services in 2011. Observations and video recordings showed that drums, rattles, horns and whistles were used. Handclapping was seen to act almost as a metronome, which steadily maintained the tempo. It was concluded that introducing traditional African religious music into Evangelical Lutheran liturgical church services has increased attendance and participation of church members. Therefore, the introduction of African religious music could be considered for other Evangelical Lutheran congregations in Africa.
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Walsh, Thomas. "Providing Staff Development in Teaching Strategies and English Language Conversation at North Pare Evangelical Lutheran Church of Tanzania (ELCT) Dioceses Secondary Schools in Tanzania, Africa." African Journal of Teacher Education 2, no. 2 (2012). http://dx.doi.org/10.21083/ajote.v2i2.1688.
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The following report evaluates a seminar provided by Walsh through the Bethesda Lutheran Church Tanzanian ministry organization on teaching strategies and conversational English provided at Evangelical Lutheran Church of Tanzania (ELCT) secondary schools in the Pare region of Tanzania, Africa. The staff development included training and support in the use of computer technology available at the schools, donated from the Evangelical Lutheran Church of Mecklenburg, Germany. The staff development was a follow-up to earlier training sessions provided at the schools in 2006 and 2008. Description of the seminar planning procedures, curriculum guide, subjects, methodology and project evaluation is presented, along with discussion about the use of technology with participants at the schools. Recommendations for future delivery and use of the project materials is also discussed. The seminar curriculum materials were designed to provide Tanzania teachers, with limited resources and teaching methodologies, to engage students more actively in learning and developing problem-solving skills. It is the intent the seminar experience will provide support for more organizations (e.g., student university internships and church-based sister congregations) as they come on board to support the African Tanzanian communities. The staff development was provided to teachers at secondary schools representing the Muslim, Maasai, and Christian faiths and cultures.
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Harold, Prof Dr Godfrey. "Compassionate Acts as Missional Theosis: A Call to the Evangelical Church of Southern Africa (ESCA)." Pharos Journal of Theology, no. 103(2) (August 2022). http://dx.doi.org/10.46222/pharosjot.103.208.
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The Church is God's agency to bring about well-being in the world (Harold, 2018a). This bringing out of well-being to humanity call for an understanding of justice and compassion through a missional reading of the Bible and its intersection with "actions" of the Evangelical Church in post-apartheid South Africa. The aim of this article is two-fold, the first, is to examine the praxis of the Evangelical Church and its relevance to the marginalised in South Africa critically, and the second, is to help the ECSA understand that a missional reading or a missional hermeneutic through theosis brings about a correct understanding (orthodoxy) of compassion, justice and the Missio Dei leading to the right action (orthopraxis). Using literature, this article will explore and recommend ways the ECSA can act prophetically by speaking to and on behalf of the voiceless in South Africa. The researcher then employs the notion of Theosis to show that by acting compassionately, the Church reflects the very nature of God.
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Duncan, Graham A. "The Bantu Presbyterian Church in South Africa and Ecumenism, 1940–1999." HTS Teologiese Studies / Theological Studies 75, no. 4 (2019). http://dx.doi.org/10.4102/hts.v75i4.5289.
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From 1940, ecumenical developments in the Presbyterian/Congregational corpus in Southern Africa became more tortuous and complex, with an expansion of the number of denominations involved in union negotiations to include the Bantu Presbyterian Church of South Africa (BPCSA, from 1979 the Reformed Presbyterian Church in Southern Africa, RPCSA), the Congregational Union of South Africa, later the United Congregational Church of South Africa, the Presbyterian Church of Southern Africa and the Tsonga Presbyterian Church (TPC, later the Evangelical Presbyterian Church of South Africa, EPCSA). The problem statement centres around the complex situation that despite substantial similarities in doctrine, liturgy and polity, as well as involvement in the Church Unity Commission and the South African Council of Churches, the union proved to be elusive. The aim of this article is to investigate the dynamics of the developing relationships and hindrances to closer relationships in the wider South African context. This study is conducted from the perspective of the BPCSA and RPCSA, and the methodology is based predominantly on archival research.
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Mashabela, Kenokeno. "The Agenda of Simon Sekone Maimela as Student Political Activist in the Black Consciousness Context at Umphumulo Lutheran Theological College." Studia Historiae Ecclesiasticae, September 15, 2022. http://dx.doi.org/10.25159/2412-4265/10571.
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In this article, the early days of Simon Sekone Maimela as a theological student at Umphumulo Lutheran Theological College are unpacked. He was one of the Lutheran theological students who actively established the Black Consciousness Movement at this college. He was also involved in the South African Student Organisation and other civil organisations. During his theological college days, it was not an easy task to establish this type of movement or to be involved in any civil organisation that was resisted by most White teaching staff and under apartheid in South Africa. Maimela connected his Christian faith with a life of socio-political justice. His contribution in the Lutheran Church in Southern Africa, particularly to the issue of pastors’ working conditions and salaries, is also described in this article. Another vital discussion is how Maimela introduced feminist theology lessons at the University of South Africa in 1981. Archives such as letters, minutes and reports of and about Maimela were used to compile this article. Interviews with Maimela and with his church and teaching colleagues were also conducted.
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Dreyer, Willem A. "The Leuenberg Agreement and church unity: A possible matrix to cross ten seas with?" HTS Teologiese Studies / Theological Studies 65, no. 1 (2009). http://dx.doi.org/10.4102/hts.v65i1.195.
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This article gives a short historical background to the debate between Lutherans and Calvinists on unity. It is important that this debate should also start in southern Africa. The focus is placed on the Leuenberg Agreement of 1973 as a possible model of unity not only between the Lutheran and Reformed churches in South Africa, but also between all Protestant churches which have historically been divided on the basis of tradition, language and race.
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Mashabela, Kenokeno, and Mokhele Madise. "A Threefold of Lutheran Theological Institutions in the Midst of Theological Education in South Africa: 1960–1993." Studia Historiae Ecclesiasticae 48, no. 3 (2022). http://dx.doi.org/10.25159/2412-4265/10063.
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This article explores the undocumented history of theological institutions belonging to the Lutheran Church in Southern Africa (LCSA) which contributed to South African theological education. The establishment of these institutions was initially managed by the mission societies of the LCSA and later the regional leadership. This development created the necessity for centralised theological training since 1910. Due to the political landscape of South Africa, theological education was adversely affected. The LCSA looked at ways to sustain theological education and as a result of the church’s passion, Lutheran Theological education was established. However, the LCSA worked in collaboration with other Christian denominations to achieve its ecumenical vision and establish a solid foundation of theological education.
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Kganyapa, Leonard Tsdiso, and Thias Selaelo Kgatla. "Becoming a missional church: The struggle of the Lesotho Evangelical Church in Southern Africa or Paris Evangelical Missionary Society in Meadowlands, Soweto." HTS Teologiese Studies / Theological Studies 72, no. 4 (2016). http://dx.doi.org/10.4102/hts.v72i4.3777.
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The existence of the Lesotho Evangelical Church in Southern Africa (LECSA) and Paris Evangelical Missionary Society (PEMS) in the western areas of Johannesburg, South Western Township (Soweto) and, more poignantly, Meadowlands and their forced removal experience are succinctly captured. The struggle of the LECSA and PEMS Meadowlands Parish in becoming a missional ecclesia in a sea of missional challenges in her context is vividly spelt out. They, inter alia, include constitutional matters, language policy, finances, ministerial preparation, lay-ministry development, institutionalisation of ministry, unity issues, prophetic ministry, mission and evangelism. The researcher, then, proposes an intervention – of course not a perfect one – that perhaps will galvanise the LECSA and PEMS Meadowlands Parish members to improve on what they have been doing and become a missional ecclesia in her context, Meadowlands.
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Reifler, Hans Ulrich, and Christof Sauer. "Fredrik Franson (1852—1908): Promoter of Mission in Southern Africa." Studia Historiae Ecclesiasticae 45, no. 2 (2019). http://dx.doi.org/10.25159/2412-4265/5785.
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Fredrik Franson (1852–1908), a dual citizen of Sweden and the USA and an international revival evangelist, is among the most significant mission founders and mobilisers of the Holiness Movement during the last quarter of the 19th century and the beginning of the 20th century. Within 22 years he founded 15 faith missions, four free-church federations in Europe and North America and several independent churches in the USA, New Zealand and Australia. This article focuses on the episodes of his life relating to southern Africa, namely the sending of the first missionaries of the Free East Africa Mission, the Scandinavian Alliance Mission of North America, and the founding of the Evangelical Church in Swaziland in 1893. Furthermore, it deals with Franson’s evangelistic campaigns in southern Africa, his visits to mission stations, participation in mission conferences and his partnership with Andrew Murray, Worcester, between spring 1906 and summer 1907. The article closes with a brief reflection of the lasting impact of Franson and his missionaries in southern Africa.
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Hobbs, Philippa. "‘Art is different from life’: Doctrine and agency in Thokozile Philda Majozi’s insights and imagery." Pharos Journal of Theology, no. 102 (1) (June 2021). http://dx.doi.org/10.46222/pharosjot.102.15.
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Established in apartheid South Africa, the tapestry-weaving venture at the Evangelical Lutheran Church Art and Craft Centre, Rorke’s Drift, was situated in a complex mission environment, on the junction between evangelised and unevangelised isiZulu-speaking communities. Although local women who worked at this centre in the 1960s and early 1970s were trained in creative strategies by Swedish artists, their lives were constrained by missionary strictures, inherited customs and apartheid laws. Little has been written on the tapestries made by these marginalised women, whose experiences were discounted in the socio-political milieu. Yet even as they were subordinated by political and social hierarchies, some found ways to assert their individualities. One of the most prolific was Thokozile Philda Majozi. As this study demonstrates, her woven iconographies, as well as her personal insights on those of others, provide a lens through which local Lutheran agendas and prejudicial social practices may be read. Some works anticipate the mission’s eventual change of heart on inherited customs and African-initiated churches. Majozi’s discussion also reveals how weavers often ignored Lutheran restrictions in the interests of artistic experience, despite the systems of control that defined their lives. Yet Christian weavers such as Majozi also complicated their representations of mission life, deploying images of un-evangelised women that articulated their own ambivalence towards them.
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Aziz, Garth, Malan Nel, and Ronnie Davis. "The career youth pastor: A contemporary reflection." HTS Teologiese Studies / Theological Studies 73, no. 2 (2017). http://dx.doi.org/10.4102/hts.v73i2.3856.
Full textAbstract:
There has been an increase of discussion and focus on matters of theological significance in the area of youth ministry. An area that remains neglected concerns the professional youth worker in Southern Africa. This focus on professional youth work has gained a great amount of urgency from the office of the presidency of Southern Africa, who in collaboration with the Commonwealth desk have prioritised the focus on youth work in South Africa. Unfortunately, the focus on the professional youth worker, the career youth pastor, within the church in Southern Africa fails to receive a similar amount of attention. The article will highlight the need to pursue a theological articulation around the office of the career youth pastor by building a practical theological argument for the office of career youth pastor. The article will address a case study of a mainline evangelical denomination regarding its theological articulation of the career youth pastor.
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Mushayavanhu, David, and Graham A. Duncan. "The spiritual weakness of churches founded by Western missionaries: The cause of the rise of Africa Independent Churches in Zimbabwe with special reference to the Uniting Presbyterian Church in Southern Africa." Verbum et Ecclesia 35, no. 1 (2014). http://dx.doi.org/10.4102/ve.v35i1.1254.
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The Presbytery of Zimbabwe (POZ) of the Uniting Presbyterian Church in Southern Africa(UPCSA) has been affected by a drastic exodus of members to African Independent Churches,which is taking advantage of its spiritual weaknesses in its missional endeavour. The spiritual weaknesses which the people of the POZ experiences are a product of the evangelical mode of mission in Zimbabwean society and the failure by both foreign and local personnel tocontextualise the Good News. This article considers the possibility of correcting this stateof affairs. The central issue addressed is how to understand the context and achieve the necessary change.
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Hobbs, Philippa. "The blood-sucker bird: A woven narrative of exploitation and dependency." Image & Text, no. 34 (2020). http://dx.doi.org/10.17159/2617-3255/2020/n34a13.
Full textAbstract:
One of the most renowned tapestry ventures in South Africa is the Evangelical Lutheran Church Art and Craft Centre, Rorke's Drift, initiated in 1963. Less well-known is the subsequent centre started by its Swedish founders, Ulla and Peder Gowenius, in neighbouring Lesotho. Thabana li Mele, as this initiative was called, opened in 1968, and within two years, 200 villagers wove a range of textiles, including pictorial tapestries. However, this thriving operation would be short-lived, forced to close in 1970, by an ally of white South Africa, Lesotho's Leabua Jonathan regime. Apartheid-era writings have offered limiting representations of these events, and Thabana li Mele's weavers and their works are now all but forgotten. As the author shows, The blood-sucker bird (1969), a tapestry from this centre on which some material has survived, suggests that Thabana li Mele was destined to be more than just a poverty-alleviation initiative. Woven by an unknown woman, this bold artwork articulates Lesotho's subaltern status as a land-locked labour reserve for South Africa's mines. Reminiscent of oral art forms, its symbolic language interrogates the hegemonies that engineered the lives of Basotho communities forced into migrancy and economic dependency on South Africa. The tapestry also yields insight into the creative agency of a marginalised
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Garaba, Francis, and Annalise Zarvedinos. "The Evangelical-Lutheran Church in South Africa: an introduction to its archival resources held at the Lutheran Theological Institute (LTI) Library, and the challenges facing this archive (Part One)." Missionalia 42, no. 1-2 (2014). http://dx.doi.org/10.7832/42-1-2-46.
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Garaba, Francis, and Annalise Zarvedinos. "The Evangelical-Lutheran Church in South Africa: an introduction to its archival resources held at the Lutheran Theological Institute (LTI) Library, and the challenges facing this archive (Part Two)." Missionalia 42, no. 1-2 (2014). http://dx.doi.org/10.7832/42-1-2-47.
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Mudyiwa, Misheck. "Light of Life Christian Group as a New Branch on Zimbabwe’s Ecumenical Tree." Studia Historiae Ecclesiasticae 46, no. 1 (2020). http://dx.doi.org/10.25159/2412-4265/7653.
Full textAbstract:
This article examines the impact and implications of the Light of Life Christian Group’s new theology of the Inner Church (Inner Circle) in southern Africa. The new religious movement’s theology of the Inner Church shall be examined particularly in the light of Zimbabwe’s heavily polarised Christian landscape. The Light of Life Christian Group (LLCG) is a new religious movement in Zimbabwe that is composed largely of members from mainline churches such as the Roman Catholic, Anglican, Salvation Army, Methodist, Baptist and Lutheran, among others. Fundamentally, the movement clings resolutely to the belief that the Inner Church or Inner Circle is the only true church and there is no other. For them, being a member of the Inner Church/Inner Circle implies Christ consciousness. It implies being perfect, as the heavenly Father is perfect. Thus, the movement roundly downplays and rejects the outward forums of religion and underlines that members of the Inner Church are the true disciples and representatives of Christ on earth, regardless of their ethnic or denominational backgrounds. The main argument developed in this article is that, even though the LLCG as a new branch on Zimbabwe’s ecumenical tree is currently under constant scrutiny and perpetual stigmatisation, particularly from the Catholic and Anglican Churches (among others), the ecumenically composed movement suggests and advances a theology that is tailor made to minimise denominational parochialism and prevents churches from monopolising God, whose intricate and multifaceted nature is present in all religions, cultures and denominations ad infinitum.
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Shemeikka, Riikka. "Fertility in Namibia. Changes in fertility levels in North-Central Namibia 1960-2001, including an assessment of the impact of HIV." Finnish Yearbook of Population Research 42 (January 1, 2006). http://dx.doi.org/10.23979/fypr.45279.
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The aim of this study was to estimate the development of fertility in North-Central Namibia, former Ovamboland, from 1960 to 2001. Special attention was given to the onset of fertility decline and to the impact of the HIV epidemic on fertility. An additional aim was to introduce parish registers as a source of data for fertility research in Africa. Data used consisted of parish registers from Evangelical Lutheran congregations, the 1991 and 2001 Population and Housing Censuses, the 1992 and 2000 Namibia Demographic and Health Surveys, and the HIV sentinel surveillances of 1992-2004. Both period and cohort fertility were analysed. The P/F ratio method was used when analysing census data. The impact of HIV infection on fertility was estimated indirectly by comparing the fertility histories of women who died at an age of less than 50 years with the fertility of other women. The impact of the HIV epidemic on fertility was assessed both among infected women and in the general population. Fertility in the study population began to decline in 1980. The decline was rapid during the 1980s, levelled off in the early 1990s at the end of war of independence and then continued to decline until the end of the study period. According to parish registers, total fertility was 6.4 in the 1960s and 6.5 in the 1970s, and declined to 5.1 in the 1980s and 4.2 in the 1990s. Adjustment of these total fertility rates to correspond to levels of fertility based on data from the 1991 and 2001 censuses resulted in total fertility declining from 7.6 in 1960-79 to 6.0 in 1980-89, and to 4.9 in 1990-99. The decline was associated with increased age at first marriage, declining marital fertility and increasing premarital fertility. Fertility among adolescents increased, whereas the fertility of women in all other age groups declined. During the 1980s, the war of independence contributed to declining fertility through spousal separation and delayed marriages. Contraception has been employed in the study region since the 1980s, but in the early 1990s, use of contraceptives was still so limited that fertility was higher in North-Central Namibia than in other regions of the country. In the 1990s, fertility decline was largely a result of the increased prevalence of contraception. HIV prevalence among pregnant women increased from 4% in 1992 to 25% in 2001. In 2001, total fertility among HIV-infected women (3.7) was lower than that among other women (4.8), resulting in total fertility of 4.4 among the general population in 2001. The HIV epidemic explained more than a quarter of the decline in total fertility at population level during most of the 1990s. The HIV epidemic also reduced the number of children born by reducing the number of potential mothers. In the future, HIV will have an extensive influence on both the size and age structure of the Namibian population. Although HIV influences demographic development through both fertility and mortality, the effect through changes in fertility will be smaller than the effect through mortality. In the study region, as in some other regions of southern Africa, a new type of demographic transition is under way, one in which population growth stagnates or even reverses because of the combined effects of declining fertility and increasing mortality, both of which are consequences of the HIV pandemic.