Relevant bibliographies by topics / Rwanda – Church history

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

Academic literature on the topic 'Rwanda – Church history'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Rwanda – Church history"

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Longman, Timothy. "Church Politics and the Genocide in Rwanda." Journal of Religion in Africa 31, no. 2 (2001): 163–86. http://dx.doi.org/10.1163/157006601x00112.

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AbstractChristian churches were deeply implicated in the 1994 genocide of ethnic Tutsi in Rwanda. Churches were a major site for massacres, and many Christians participated in the slaughter, including church personnel and lay leaders. Church involvement in the genocide can be explained in part because of the historic link between church and state and the acceptance of ethnic discrimination among church officials. In addition, just as political officials chose genocide as a means of reasserting their authority in the face of challenges from a democracy movement and civil war, struggles over power within Rwanda's Christian churches led some church leaders to accept the genocide as a means of eliminating challenges to their own authority within the churches.
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Cantrell, Phillip A. "“We Were a Chosen People”: The East African Revival and Its Return To Post-Genocide Rwanda." Church History 83, no. 2 (May 27, 2014): 422–45. http://dx.doi.org/10.1017/s0009640714000080.

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This article, drawing upon primary field research, analyzes the origins and history of the East African Revival of the 1930s and its ongoing relevance and role in post-genocide Rwanda. Starting as a Holiness-inspired, Anglican movement, the Revival persisted among the Tutsi Diaspora during their exile to refugee camps in Uganda following the 1959 Hutu-led Revolution and has returned with them following the coming to power of the Rwandan Patriotic Front in 1994. The Revival, as it presently experiences a reawakening in the post-genocide church, provides the Tutsi returnees with a spiritual mechanism to explain their plight as refugees and a means by which to heal from decades of suffering. Additionally, a narrative has emerged in which they believe themselves to be a “Chosen People” who found redemption and healing in the refugee camps by embracing the revival spirit. Many Anglican returnees further believe they have been “chosen” to bring healing and reconciliation, through the revivalist tradition, to post-genocide Rwanda. While the return of the Revival tradition in the post-genocide Anglican Church offers potential benefits for Rwanda's reconciliation and recovery, the church must also abandon its apolitical inclinations and challenge the ruling regime in the name of truth, democratization, and justice.
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Carney, J. J. "‘Far from having unity, we are tending towards total disunity’: The Catholic Major Seminary in Rwanda, 1950–62." Studies in World Christianity 18, no. 1 (April 2012): 82–102. http://dx.doi.org/10.3366/swc.2012.0007.

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As the final training ground for local African men preparing for the Roman Catholic priesthood, Nyakibanda Major Seminary produced record numbers of priests in the 1940s and 1950s, symbolising the growth and vitality of the mid-century Rwandan Catholic Church. Between 1952 and 1962, however, the seminary experienced waves of seminarian withdrawals as interracial, nationalist and ethnicist tensions divided the Nyakibanda community. Nyakibanda's late colonial history demonstrates the mutability of ethnic and nationalist identities, highlights the importance of institutional politics and reveals the Rwandan church's failure to offer a counter-narrative to the zero-sum Hutu–Tutsi dialectic that swept Rwandan society in the 1950s and early 1960s.
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Ignaciuk, Agata, and Laura Kelly. "Contraception and Catholicism in the Twentieth Century: Transnational Perspectives on Expert, Activist and Intimate Practices." Medical History 64, no. 2 (March 17, 2020): 163–72. http://dx.doi.org/10.1017/mdh.2020.1.

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This special issue uses Catholicism as a thread to bring together five contributions to the transnational history of contraception. The articles, which cover examples from Western and East-Central Europe, East Africa and Latin America, all explore the complex interplay between users and providers of birth control in contexts marked by prevalence of the Catholic religion and/or strong political position of the Catholic Church. In the countries examined here, Brazil, Belgium, Poland, Ireland and Rwanda, Catholicism was the majority religion during the different moments of the long twentieth century the authors of this special issue focus on. Using transnationalism as a perspective to examine the social history of the entanglements between Catholicism and contraception, this special issue seeks to underscore the ways in which individuals and organisations used, adapted and contested local and transnational ideas and debate around family planning. It also examines the role of experts and activist groups in the promotion of family planning, while paying attention to national nuances in Catholic understandings of birth control. The contributions shed light on the motivations behind involvement in birth control activism and expertise, its modus operandi, networking strategies and interactions with men and women demanding contraceptive information and technology. Moreover, through the use of oral history, as well as other print sources such as women’s magazines, this collection of articles seeks to illustrate ‘ordinary’ men and women’s practices in the realm of reproductive health.
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Grant, Andrea Mariko. "Noise and Silence in Rwanda’s Postgenocide Religious Soundscape." Journal of Religion in Africa 48, no. 1-2 (December 7, 2018): 35–64. http://dx.doi.org/10.1163/15700666-12340125.

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AbstractThis article explores conflicts around noise and silence in Rwanda’s postgenocide religious soundscape. After the genocide, new Pentecostal (or abarokore) churches grew rapidly in the country and offered up noise and a specific understanding of praise and worship music (guhimbaza Imana) as important ways to enact healing. However, Catholics emphasised silence and viewed the new Pentecostal churches as distracting interlopers. Far from being trivial differences, I argue that these conflicts around sound hint at wider divides in Rwandan society and a worrying new convergence between religious and ethnic identity. Focusing on aural conflicts between Christian denominations can therefore help us gain a better sense of the limits of Pentecostal conversion. Instead of assuming that Pentecostals are necessarily ‘noisy’, I suggest we pay closer attention to the ways in which they may also cultivate silence, and how this relates to wider power structures.
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Court, Anthony. "Can the Rwandan Catholic Church Overcome its History of Politicization? A Reply to Philippe Denis." Journal for the Study of Religion 32, no. 2 (2019). http://dx.doi.org/10.17159/2413-3027/2019/v32n2a2.

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Dissertations / Theses on the topic "Rwanda – Church history"

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Ruzindana, Aimable. "L'Église catholique missionnaire et les débuts de la crise ethnique au Rwanda, 1900--1973." Thesis, University of Ottawa (Canada), 2003. http://hdl.handle.net/10393/26394.

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En allant aux racines des problèmes ethniques qui ont secoué le Rwanda depuis 1959, on a souvent tendance à amalgamer missionnaires catholiques et administration belge quant au rôle joue dans la création de l'idéologie ethniste. Pourtant, chaque acteur avait sa mission à accomplir dans le pays. Les intérêts ne pouvaient donc pas concorder totalement à part ceux d'ordre culturel. Leurs méthodes de travail ne correspondaient pas non plus. L'évangélisation était le but primordial des missionnaires. Et tout agissement missionnaire tournait autour d'elle. Quant aux Belges, il s'agissait d'une administration coloniale et tout ce qui en découlait. C'est dans cette optique que cette thèse a choisi l'isolement de l'Église catholique missionnaire dans les débuts de la crise ethnique au cours de la période coloniale et dans la Première République. L'étude suit l'évolution de cette Institution de sa naissance en 1900 jusqu'en 1973, date de la "rwandisation" de la hiérarchie ecclésiastique. Elle analyse les problèmes rencontres par les missionnaires, leurs succès, leurs méthodes, leurs échecs, leur collusion avec les pouvoirs temporels. Cette évolution de l'Église est étudiée parallèlement avec l'ethnisation de la société rwandaise pour cerner le rôle éventuel joue par le clergé. (Abstract shortened by UMI.)
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Brébant, Emilie. "La Vierge, la guerre, la vérité: approche anthropologique et transnationale des apparitions mariales rwandaises." Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209913.

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Depuis le début des années quatre-vingt, la petite localité de Kibeho - un hameau particulièrement difficile d’accès situé aux confins d’une région rurale du sud-ouest du Rwanda, à environ deux cents kilomètres de Kigali - s’est muée en une destination de pèlerinage prisée par de nombreux Catholiques rwandais et, désormais, étrangers. L’origine de ce changement de nature du lieu se confond avec les apparitions de la Vierge (mais aussi du Christ et d’autres personnages du « panthéon » catholique) dont ont été favorisées plusieurs jeunes filles scolarisées au collège catholique local au début des années quatre-vingt, puis un certain nombre d’adolescents des environs. De spontanés et irréguliers qu’ils étaient dans les premières années du phénomène, encore liés aux performances publiques des voyants qui bénéficiaient des apparitions à heures fixes sur un podium surélevé, les déplacements d’individus se sont graduellement organisés. Aujourd’hui, à Kibeho, les apparitions publiques ont pris fin. Les pèlerins, qu’ils appartiennent à l’un ou l’autre mouvement d’Action catholique ou à un groupe de prière et de pèlerinage né des apparitions, se regroupent dans différents centres urbains du pays pour rejoindre le sanctuaire de Notre-Dame des Douleurs, érigé suite à la reconnaissance des apparitions par l’Eglise catholique en 2001 et en perpétuelle expansion depuis lors.

En 2001, la déclaration de reconnaissance mentionne, parmi les signes de crédibilité des apparitions, « la journée du 15 août 1982 qui fut marquée notamment, contre toute attente, par des visions effroyables, qui dans la suite se sont avérées prophétiques au vu des drames humains vécus au Rwanda et dans l’ensemble des pays de notre région des Grands Lacs ». Cette lecture officielle qui confère un horizon de sens aux événements, instituant la prophétie en des termes choisis permettant d’y entrevoir le génocide comme l’hécatombe du choléra dans les camps de réfugiés du Congo, est diversement négociée par les acteurs locaux, même si la conviction de la réalisation d’une prophétie est quasi-unanime. Du point de vue des pèlerins, les apparitions demeurent relativement problématiques. Elles exigent de chacun qu’il négocie sa position en fonction d’une représentation de l’orthodoxie constamment réévaluée dans les limites de ce qui est expérimenté et affirmé comme une identité catholique. Cette difficulté est notamment due à la multiplicité des individus qui ont revendiqué ou revendiquent encore des visions ou apparitions, alors que seules trois jeunes filles ont été reconnues par l’Eglise catholique en 2001.

Après avoir soigneusement défini le cadre socio-historique des apparitions rwandaises, en abordant la question depuis le point de vue de voyants non reconnus - dont l’une expatriée en Belgique - et de ceux qui leur sont proches, la thèse propose une analyse des discours par lesquels ceux-ci se définissent et négocient la légitimité de leur pratique religieuse. Une attention particulière a été portée aux outils stéréotypés de la critique (sexualité, politique, vénalité…), mobilisés dans le cadre des tensions et conflits qui opposent différents acteurs individuels et collectifs. Par ailleurs, les mécanismes qui président aux rhétoriques de la construction de soi ont été mis en lumière, notamment par le biais des récits de guerre qui fondent une identité de survivant liée à la conviction d’une intervention mariale. Ce processus se confond souvent avec ceux qui président à la construction du pouvoir de la Vierge, et donc des voyants. Finalement, au travers de l’analyse des représentations touchant notamment à la prophétie du génocide et de la guerre civile, les nouveaux rapports au national se font jour, les violences des années nonante étant intégrées dans un schéma biblique qui opère un basculement significatif :parce que le Rwanda serait touché de plein fouet par la Mal, il a été choisi par Dieu et par la Vierge comme noyau de la Nouvelle Evangélisation. À travers l’analyse du rapport au divin, à l’autorité, aux représentations de la modernité que les mots des acteurs reflètent, c’est le catholicisme vécu qui s’éclaire à l’ombre du sanctuaire et de son appareil médiatique foisonnant, ce catholicisme empirique dont la richesse se renouvelle à chaque « enculturation » comme au passage des générations successives et dont il importe, pour l’anthropologie comme pour l’histoire du christianisme, d’approcher l’infinie variété.


Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Ngabo, Birikunzira Jerome. "Implantation and growth of the Seventh-day Adventist Church in Rwanda, 1919-2000." Diss., 2008. http://hdl.handle.net/10500/2322.

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In this research, I have attempted to show how the Seventh-day Adventist Church originated in America during the 19th century, following a spiritual revival centered on the eschatology propounded by the Millerite Movement, which proclaimed the return of Christ in 1844. After the disappointment and the defection of its members, the remainder formed the nucleus of Adventists. They believed in the mission to proclaim the Second Coming of Jesus to the world, without fixing the dates. The Adventists reached Europe and from there Rwanda in the persons of two missionaries during 1919. In spite of various difficulties, they founded three mission stations to be used as a base for their growth. They integrated faith in education and medical work while, in particular, involving laity in evangelism, which was the key to their success.
Christian Spirituality, Church History and Missiology
M. Th. (Church History)
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Rutayisire, Théoneste. "Christian response to human need : a case study of ministry by Christian NGOs to genocide widows in Kigali-Ville Province-Rwanda." Thesis, 2005. http://hdl.handle.net/10413/1754.

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The genocide of April 1994 left the Rwandan society completely ruined and the survivors totally disoriented with numerous problems ranging from material deprivation to bodily and psychological injuries. As in other conflicts, especially in Africa, women and children were the most affected by the Rwandan genocide; consequently Rwanda has a sizeable number of widows and orphans. After the genocide, Rwanda witnessed an influx of many non-governmental organizations, which came with the aim to help the Rwandans in general, and genocide survivors in particular, as part of a program to put the Rwandan society back on its feet. Rwanda claims to be overwhelmingly a Christian nation, which theoretically gives the Christian community in Rwanda a prominent hand in all efforts of rebuilding the Rwandan society. This work therefore, is a Case Study, which seeks to investigate the role of Christian Non-Governmental Organizations (NGOs) in responding to the needs of genocide widows residing in Kigali-Ville province-Rwanda. The study thus aims to assess efforts of the above-cited Christian NGOs and highlights their success and shortcomings in the light of a Christian model of understanding and responding to human needs. The investigation also surveys the background to the genocide. It focuses on the interpretation of the history of the people of Rwanda, the role impact of the colonial rule and Christian missionaries, and the role of the civil war of early 1990s. The study also investigates the plight of genocide widows from fives angles: economic loss, personal and social relationships, bodily injuries, psychological damage and spiritual welfare. The assessment was carried out through the analysis of the data collected mainly from selected Christian NGOs, genocide widows, churches, and written materials. The paradigm used to critically analyze the response of Christian NGOs has stemmed out of a body of literature that focuses on Christian response to human need, with particular emphasis on the distinctiveness of the Rwandan context. The findings, conclusion, recommendations of this study are of cardinal significance not only to Christian NGOs operating in Kigali-Ville province but also to other groups involved in the ministry to the needy in other parts of Rwanda and beyond her boundaries.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.
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Surwumwe, Emmanuel Solomon. "A contextual theological approach to New Testament interpretation : the relevance of 2 Corinthians 5: 18-21 to reconciliation in post-genocide Rwanda through church mediation." Thesis, 2007. http://hdl.handle.net/10413/319.

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Books on the topic "Rwanda – Church history"

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Rudakemwa, Fortunatus. L' évangélisation du Rwanda (1900-1959). Paris: L'Harmattan, 2005.

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Muvara, Félicien. Aperçu historique de l'évangélisation du Rwanda. Kigali: Pallotti Presse, 1990.

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Mbonigaba, Felisiyani. Amateka ya kiliziya: Umugereka iyogezabutumwa mu Rwanda. [Kigali: s.n., 2003.

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W, Bowen Roger. Rwanda: Missionary reflections on a catastrophe. Place of publication not identified]: [publisher not identified], 1995.

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Premier voyage de Mgr Hirth au Rwanda: Contribution à l'étude de la fondation de l'Église catholique au Rwanda. Kigali: Les Éditions rwandaises, 2006.

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Le problème des sectes et l'Église catholique au Rwanda. Paris: L'Harmattan, 2013.

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1980-, Wilson-Hartgrove Jonathan, ed. Mirror to the church: Resurrecting faith after genocide in Rwanda. Grand Rapids, Mich: Zondervan, 2009.

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Millard, Mary Weeks. Emmanuel Kolini: The unlikely Archbishop of Rwanda. Colorado Springs: Authentic, 2008.

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L'église chrétienne au Rwanda pré et post-génocide. Paris: Harmattan, 2011.

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Steve, Wamberg, ed. Committed to conflict: The destruction of the church in Rwanda. London: SPCK, 1997.

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Book chapters on the topic "Rwanda – Church history"

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Kling, David W. "The East African Revival (1930–2000)." In A History of Christian Conversion, 605–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0023.

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The focus of this chapter is on the East African Revival, one of the most powerful and enduring African conversionary movements of the twentieth century. From the mid-1940s through the late 1970s, the revival expanded well beyond East Africa as teams of missionaries and African leaders carried the message to an international audience, from Brazil to the Far East. The revival represented a recovery of the indigenous structure of the Church. As the revival spread under African impetus and leadership, it creatively melded with African tradition. Under lay, independent initiative within the mission churches, the Balokole (“saved ones”) formed communities of prayer and fellowship that emphasized repentance, public confession, testimony, and restitution. The revival broke down tribal and political barriers and provided new opportunities for women. The chapter concludes with a discussion of the revival in relation to the 1994 genocide in Rwanda.
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Stanley, Brian. "The Voice of Your Brother’s Blood." In Christianity in the Twentieth Century, 150–71. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0008.

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The chapter assesses the systematic violence inflicted on Jews in Nazi Germany and on Tutsis in Rwanda in 1994. What was arguably novel about the twentieth-century phase in the long history of the brutality that human beings have periodically shown to each other was the ideological prominence that was repeatedly given to the spurious idea of “race” as a legitimating basis for systematic violence. The approximately 6 million Jews who were slaughtered in the Holocaust or Shoah, and the 800,000 to 1 million Tutsi and Hutu who were killed in Rwanda in 1994, died because they belonged to an ethnic category whose very existence was deemed to threaten the health and even survival of the nation to which they belonged. Indeed, ideas of racial difference played a more prominent part in the history of collective human violence than in previous centuries. It is also undeniable that the churches in many cases proved receptive to such ideas to an extent that poses uncomfortable questions for Christian theology. For Christians, what is doubly disturbing about the unprecedented scale and rate of ethnic killing in these two cases is the seeming impotence of their faith to resist the destructive power of racial hatred. Ultimately, the two holocausts—in Nazi Germany and in Rwanda—both tell a depressing story of widespread, though never total, capitulation by churches and Christian leaders to the insidious attractions of racial ideology, and of the habitual silence or inaction of many Christians in the face of observed atrocities.
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