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Journal articles on the topic 'Saron (South Africa) – Church history'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Randall, Peter. "The Church, Schooling and Segregation in Colonial South Africa." Paedagogica Historica 31, sup1 (1995): 139–52. http://dx.doi.org/10.1080/00309230.1995.11434842.

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2

Toit, Brian M. Du. "Theology, Kairos, and the Church in South Africa." Missiology: An International Review 16, no. 1 (1988): 57–71. http://dx.doi.org/10.1177/009182968801600104.

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The theology of a people is in part a product of their history, but is also influenced by current living conditions. In South Africa two different theologies have emerged as whites developed a privileged-status position and blacks were forced into an inferior status. In time this dichotomy has been questioned and today, primarily in concert, interdenominational and interethnic groups seek a solution to the problems of race in religion. The Kairos document is one such an attempt.

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3

Maritz, P. J. "History reconstruction: Third century parallels to 20th century South African Church 'History Origen Adamantinus." Verbum et Ecclesia 18, no. 2 (1997): 291–304. http://dx.doi.org/10.4102/ve.v18i2.564.

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History reconstruction: Third century parallels to 20th century South African Church History - Origen Adamantinus. In this paper a possible third century contribution to Church History reconstruction is considered. This is employed as an example for South African church historians who are dedicated to history interpretation, whether it be from the perspective of: acceptance on face value; justification; verification; criticism or renunciation of twentieth century historical events and the WG)'S in which they have influenced the prophetic task of the church in South Africa. To this end, a paral

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4

Freston, Paul. "The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa." Journal of Religion in Africa 35, no. 1 (2005): 33–65. http://dx.doi.org/10.1163/1570066052995816.

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AbstractThe Universal Church of the Kingdom of God, a Brazilian Pentecostal church which in little more than a decade has had considerable success in southern Africa, is analyzed as a new phenomenon in the region's religious world, bypassing the West and straddling existing ecclesiastical typologies. However, its success has been limited virtually to three countries in the region, and the reasons for its appeal in democratic South Africa and post-Marxist Mozambique and Angola are examined. In the Lusophone sphere, its Brazilian cultural heritage and media power have made it a powerful social f

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5

Hayes, Stephen. "Orthodox Diaspora and Mission in South Africa." Studies in World Christianity 16, no. 3 (2010): 286–303. http://dx.doi.org/10.3366/swc.2010.0105.

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The Orthodox diaspora has, paradoxically, spread Orthodox Christianity throughout the world, but has not contributed much to Orthodox mission. Even after the third or fourth generation of immigrants, church services are generally held in the language of the countries from which the immigrants came. This is certainly true of South Africa, where most of the Orthodox immigration has been from Greece and Cyprus, with smaller groups of Russians, Serbs, Bulgarians, Lebanese and Romanians. Though there were immigrants from these countries in southern Africa in the middle of the nineteenth century, it

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6

Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.

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AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article

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7

CABRITA, JOEL. "POLITICS AND PREACHING: CHIEFLY CONVERTS TO THE NAZARETHA CHURCH, OBEDIENT SUBJECTS, AND SERMON PERFORMANCE IN SOUTH AFRICA." Journal of African History 51, no. 1 (2010): 21–40. http://dx.doi.org/10.1017/s0021853709990818.

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ABSTRACTTwentieth-century Natal and Zululand chiefs' conversions to the Nazaretha Church allowed them to craft new narratives of political legitimacy and perform them to their subjects. The well-established praising tradition of nineteenth- and twentieth-century Zulu political culture had been an important narrative practice for legitimating chiefs; throughout the twentieth century, the erosion of chiefly power corresponded with a decline in chiefly praise poems. During this same period, however, new narrative occasions for chiefs seeking to legitimate their power arose in Nazaretha sermon per

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8

Forster, Dion. "A state church? A consideration of the Methodist Church of Southern Africa in the light of Dietrich Bonhoeffer’s ‘Theological position paper on state and church’." STJ | Stellenbosch Theological Journal 2, no. 1 (2016): 61. http://dx.doi.org/10.17570/stj.2016.v2n1.a04.

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This article considers whether South Africa’s largest mainline Christian denomination, the Methodist Church of Southern Africa, is in danger of embodying or propagating a contemporary form of ‘state theology’. The notion of state theology in the South African context gained prominence through the publication of the ‘Kairos Document’ (1985) – which celebrated its thirtieth anniversary in 2015. State theology is deemed inappropriate and harmful to the identity and work of both the Christian church and the nation state. This article presents its consideration of whether the Methodist Church of So

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9

Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance." Journal of Religion in Africa 35, no. 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.

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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of mem

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10

Coertzen, P. "Freedom of religion in South Africa: Then and now 1652 – 2008." Verbum et Ecclesia 29, no. 2 (2008): 345–67. http://dx.doi.org/10.4102/ve.v29i2.19.

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This article is about freedom of religion in South Africa before and after 1994. It is often argued that the relationship between church and state, and the resultant freedom of religion, during 1652-1994 was determined by a theocratic model of the relationship between church and state. In a theocratic model it is religion and its teachings that determine the place and role of religion in society. This article argues that it was, in fact, a Constantinian model of the relationship between state and church which determined the place and role of religion in society between 1652 and 1994. In a Cons

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11

Saayman, Willem. ""EX AFRICA SEMPER ALIQUID NOVI": Some Random Reflections on Challenges to Christian Mission Arising in Africa in the Twenty-first Century." Mission Studies 20, no. 1 (2003): 57–81. http://dx.doi.org/10.1163/157338303x00052.

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AbstractIn this article, South African missiologist Willem Saayman outlines and reflects on four issues and challenges which arise from Africa and serve to define missiological thinking today. The first three are "problems": (1) the AIDS crisis and its implications for an African sexual morality; (2) the question of authentic contextualization or inculturation; (3) the scandal of African poverty and the call for justice in an age of globalization. The fourth issue and challenge reflects on the reasons for the growth of the church in sub-Saharan Africa. Saayman cites six reasons for such growth

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12

Moodie, T. Dunbar, and Peter Walshe. "Church versus State in South Africa: The Case of the Christian Institute." International Journal of African Historical Studies 20, no. 2 (1987): 358. http://dx.doi.org/10.2307/219873.

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13

Musambachime, M. C., and Brian Garvey. "Bembaland Church: Religion and Social Change in South Central Africa 1890-1964." International Journal of African Historical Studies 32, no. 1 (1999): 221. http://dx.doi.org/10.2307/220862.

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14

Stegmann, Robert N., and Marlyn Faure. "Reading Scripture in a Post-Apartheid South Africa." Religion & Theology 22, no. 3-4 (2015): 219–49. http://dx.doi.org/10.1163/15743012-02203010.

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While the Bible continues to fund the religious imagination of the community of faith, the church has often been found guilty of reading the Bible oppressively. Such readings emerge because of a general ignorance of the layered traditions that reflect diverse social locations, and a complex transmission and interpretive history. This essay is particularly concerned with reading practices which both remains faithful to ancient biblical contexts, as well as to how gender identity, as a fluid construct, is continually negotiated in post-apartheid South Africa. By employing postcolonial optics, th

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Hofmeyr, J. W. "Enkele onlangse ontwikkelinge op die terrein van die Kerkgeskiedenis elders ter wêreld." Verbum et Ecclesia 14, no. 2 (1993): 195–202. http://dx.doi.org/10.4102/ve.v14i2.1067.

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Some recent developments in the field of Church History elsewhere in the worldThe academic subject of church history in South Africa is facing various challenges on its way into the twenty first century. In many ways it can also be regarded as a science in transition with realities like paradigm-switches, processes of reinterpretation and a new dialogue between church historians and secular historians. In this process the knowledge and understanding of recent developments in the field of church history elsewhere in the world can be of great value and relevance for the church historian in the S

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16

Meijers, Erica. "White Brothers–Black Strangers: Dutch Calvinist Churches and Apartheid in South-Africa." Exchange 38, no. 4 (2009): 365–80. http://dx.doi.org/10.1163/016627409x12474551163691.

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AbstractAfter apartheid was abolished in 1994, fierce discussions within the Dutch churches on the theme of apartheid were quickly forgotten. However, we could still learn from this important chapter of church history. Erica Meijers argues that the debates during the 1970s and 1980s have their roots in the changes which the churches underwent in the 1950s and 1960s. Apartheid confronted protestant churches with their own images of black and white, their role in the colonial area and their view of the role of the church in society. All this led to a decreasing solidarity with the Afrikaners and

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Oakley, Robin. "The Nederduitse Gereformeerde Sendingkerk and the Nama Experience in Namaqualand, South Africa." Itinerario 27, no. 3-4 (2003): 189–204. http://dx.doi.org/10.1017/s0165115300020829.

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In Steinkopf, a former coloured Reserve in the Northern Cape Province, the Nederduitse Gereformeerde Sendingkerk (NGS; Dutch Reformed Mission Church), a former sub-branch of the Nederduitse Gereformeerde Kerk (NGK; Dutch Reformed Church) forged a legitimate public space for the expression of Nama identity in the 1960s. The legitimisation of aboriginal identity was not accidental, but very much an expression of apartheid policies of the day. I hope to demonstrate both the content and the consequences of this particular episode in Steinkopf, and thereby contribute to an understanding of the link

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18

Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (2021): 176. http://dx.doi.org/10.3390/rel12030176.

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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discours

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19

Gregg, Robert, and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Journal of American History 83, no. 2 (1996): 638. http://dx.doi.org/10.2307/2945017.

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20

Duncan, G. A., and J. W. Hofmeyr. "Leadership through theological education: Two case studies in South African history." Verbum et Ecclesia 23, no. 3 (2002): 642–57. http://dx.doi.org/10.4102/ve.v23i3.1229.

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The quality of visionary leadership requires serious attention in current South Africa, both because of its importance but also sometimes because of the lack of leadership in church and theological contexts. In the first section of this article, focus is placed on leadership in the Faculty of Theology (NG Kerk) at the University of Pretoria, and in the second section, on the leadership at the Lovedale Missionary Institution in the Eastern Cape. Finally, some comparisons and conditions are drawn.

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21

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

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Scattered through the history of the Christian Church are seminal moments that have shaped the future course of Christianity whether for good or ill. When later historians of Christianity will write about the twentieth century, I anticipate that they will refer to the role of the Churches in Nazi Germany and apartheid South Africa as paradigmatic both in terms of success and failure. They might also refer to the role of the Christian Church in the transition to democracy in both countries in similar terms. In what follows I will offer some reflections on the South African side of the story, br

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22

Ranger, Terence, and James T. Campbell. "Songs of Zion. The African Methodist Episcopal Church in the United States and South Africa." Journal of Religion in Africa 27, no. 4 (1997): 426. http://dx.doi.org/10.2307/1581911.

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23

Meiring, P. G. J. "Poverty - The road ahead. A theological perspective." Verbum et Ecclesia 14, no. 2 (1993): 263–76. http://dx.doi.org/10.4102/ve.v14i2.1072.

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The article focuses on the role of the Church in combating poverty in South Africa. After a brief discussion of Biblical perspectives on poverty, an overview of the involvement of the Church throughout history, especially during the second half of the 20th century, is given.

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24

ENGEL, ELISABETH. "Southern Looks? A History of African American Missionary Photography of Africa, 1890s–1930s." Journal of American Studies 52, no. 2 (2018): 390–417. http://dx.doi.org/10.1017/s002187581700192x.

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This article traces and analyzes the missionary photography of the African Methodist Episcopal Church (AME), the most important independent black American institution that began to operate in colonial South Africa at the onset of the politics of racial segregation in the 1890s. It argues that AME missionary photography presents a neglected archive, from which a history of black photographic encounters and a subaltern perspective on the dominant visual cultures of European imperialism and Christian missions in Africa can be retrieved. Focussing in particular on how AME missionaries deployed tro

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25

Martin, Bernice. "Text and Authority in the South African Nazaretha Church, written by Joel Cabrita The Universal Church of the Kingdom of God in South Africa: A Church of Strangers, written by Ilana van Wyk." Journal of Religion in Africa 46, no. 2-3 (2016): 330–38. http://dx.doi.org/10.1163/15700666-12340076.

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26

Simpson, Deborah. "David and two Goliaths: the prophetic church as civil society in South Africa." Canadian Journal of African Studies / Revue canadienne des études africaines 49, no. 2 (2015): 249–66. http://dx.doi.org/10.1080/00083968.2014.971836.

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JARVIS, LAUREN V. "A CHIEF IS A CHIEF BY THE WOMEN? THE NAZARETHA CHURCH, GENDER, AND TRADITIONAL AUTHORITY IN MTUNZINI, SOUTH AFRICA, 1900–48." Journal of African History 56, no. 1 (2015): 57–75. http://dx.doi.org/10.1017/s0021853714000656.

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AbstractIn a historiography that paints relations between chiefs and women as antagonistic, the history of the Nazaretha Church in Mtunzini, South Africa in the early twentieth century sheds light on conditions that allowed chiefs and women to find common ground. During the era of segregation, Mtunzini was, on one hand, subject to relatively less interference from white government officials, but, on the other, ravaged by social and economic change. In this context, the Nazaretha Church flourished thanks to the support of many chiefs and women. The religious community not only proposed new answ

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Voeltz, Richard A., and Nils Ole Oermann. "Mission, Church, and State Relations in South West Africa under German Rule (1884-1915)." International Journal of African Historical Studies 33, no. 1 (2000): 153. http://dx.doi.org/10.2307/220274.

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29

Garner, Robert C. "Religion as a Source of Social Change in the New South Africa." Journal of Religion in Africa 30, no. 3 (2000): 310–43. http://dx.doi.org/10.1163/157006600x00555.

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AbstractIn the scholarship of recent decades, religion has been accorded little power as a source of social change, either 'from above' (via changes at the macro-level) or 'from below' (at the micro-level). However, as the attention of various disciplines has been drawn to developing societies, an awareness of the potential influence of religion has grown. Based on research in a South African township, conducted after the macro-transition to democratic government, this article explores the social and economic mechanisms at work in a variety of Christian churches. It argues that their capacity

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Thomas, Norman E., Garth Abraham, Frank England, and Torquil Paterson. "The Catholic Church and Apartheid: The Response of the Catholic Church in South Africa to the First Decade of Nationalist Rule, 1948-1957." Journal of Religion in Africa 24, no. 3 (1994): 273. http://dx.doi.org/10.2307/1581305.

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Watson, R. L., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." International Journal of African Historical Studies 30, no. 1 (1997): 144. http://dx.doi.org/10.2307/221554.

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32

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 an

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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.

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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of bro

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Cobley, Alan Gregor. "The ‘African National Church’: Self-Determination and Political Struggle Among Black Christians in South Africa to 1948." Church History 60, no. 3 (1991): 356–71. http://dx.doi.org/10.2307/3167472.

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The first generations of black Christians in Southern Africa went through a painful process of critical examination and experiment as they struggled to assimilate new economic, social, and religious values. These values were presented to them mainly by white missionaries and were based largely on European models. It was as part of this dialectical process that an independent black churches movement—quickly labeled by friends and foes the “Ethiopian Movement”—had emerged at the end of the nineteenth century. The independent black churches spread and multiplied rapidly in South Africa. By 1919 t

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35

Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.

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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spi

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Gaitskell, Deborah. "Crossing Boundaries and Building Bridges: The Anglican Women's Fellowship In Post-apartheid South Africa." Journal of Religion in Africa 34, no. 3 (2004): 266–97. http://dx.doi.org/10.1163/1570066041725448.

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AbstractIn the late 1960s, the South African Anglican Church set up a new women's organisation, the Anglican Women's Fellowship (AWF). With strong roots in the Cape and Natal, the AWF aimed to be more inclusive of all churchwomen than the international Mothers' Union (MU) where, at that time, membership was still closed to divorcees and unmarried mothers. MU locally had also become an African stronghold, which may have reinforced the qualms of white and Coloured women about joining. Based on some documentary sources and participation in the fourday AWF Provincial Council of October 2002, this

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Greenberg, Udi. "The Rise of the Global South and the Protestant Peace with Socialism." Contemporary European History 29, no. 2 (2020): 202–19. http://dx.doi.org/10.1017/s0960777320000028.

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AbstractThis article explores a major shift in European Protestant thought about socialism during the mid-twentieth century, from intense hostility to acceptance. During the twentieth century's early decades it was common for European Protestant theologians, church leaders and thinkers to condemn socialism as a threat to Christianity. Socialist ideology, many believed, was inherently secular, and its triumph would spell anarchy and violence. In the decades after the Second World War, however, this hostility began to wane, as European Protestant elites increasingly joined Christian-socialist as

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Nord, Catharina. "Healthcare and Warfare. Medical Space, Mission and Apartheid in Twentieth Century Northern Namibia." Medical History 58, no. 3 (2014): 422–46. http://dx.doi.org/10.1017/mdh.2014.31.

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AbstractIn the year 1966, the first government hospital, Oshakati hospital, was inaugurated in northern South-West Africa. It was constructed by the apartheid regime of South Africa which was occupying the territory. Prior to this inauguration, Finnish missionaries had, for 65 years, provided healthcare to the indigenous people in a number of healthcare facilities of which Onandjokwe hospital was the most important. This article discusses these two agents’ ideological standpoints. The same year, the war between the South-West African guerrillas and the South African state started, and continue

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

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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement call

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40

Van der Merwe, Johan M. "Versoening en die Nederduitse Gereformeerde Kerk: Die Algemene Sinode van 1994 as baken vir ’n lewe van volheid." Verbum et Ecclesia 38, no. 3 (2017): 105–18. http://dx.doi.org/10.4102/ve.v38i3.1626.

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The Faculty of Theology at the University of Pretoria chose oikodome as a Faculty Research Theme (FRT) in 2014. This term refers to life in its fullness. The Dutch Reformed Church, as one of the partners of the Faculty, contributed to life in its fullness through the important role it played in the reconciliation in South Africa since 1986. One of the beacons on this road of reconciliation was the General Synod of 1994. It became known as the ‘Synod of reconciliation’ as a result of the visits of Mr Nelson Mandela, Prof. B.J. Marais and Dr Beyers Naudé, and the important decisions that the mee

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Ross, Robert, and Tracy Kuperus. "State, Civil Society and Apartheid in South Africa: An Examination of Dutch Reformed Church-State Relations." Canadian Journal of African Studies 34, no. 2 (2000): 469. http://dx.doi.org/10.2307/486436.

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Simangaliso Kumalo, R. "Facts and Faction: The Development of Church and State Relations in Democratic South Africa from 1994-2012." Journal of Church and State 56, no. 4 (2013): 627–43. http://dx.doi.org/10.1093/jcs/cst025.

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Erlank, Natasha. "Sexual Misconduct and Church Power on Scottish Mission Stations in Xhosaland, South Africa, in the 1840s." Gender History 15, no. 1 (2003): 69–84. http://dx.doi.org/10.1111/1468-0424.00290.

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Hofmeyr, J. W. "Die wording van ’n Suid-Afrikaanse kerkhistoriese bibliografie: ’n Historiese en bibliografiese oorsig." Verbum et Ecclesia 11, no. 2 (1990): 166–73. http://dx.doi.org/10.4102/ve.v11i2.1018.

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The making of a South African church historical bibliography: An historical and bibliographic survey The compilation of the History of the church in Southern Africa: a select bibliography of published material (compiled and edited by J W Hofmeyr and K E Cross) is discussed especially in historical perspective. The prime purpose of this article is to provide information both for the continuation of the project itself and to give for various purposes the outsider an insight into the compilation of a bibliography of this nature.

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Davids, Hanzline R. "Recognition of LGBTIQ bodies in the Uniting Reformed Church in Southern Africa." STJ | Stellenbosch Theological Journal 6, no. 4 (2021): 301–17. http://dx.doi.org/10.17570/stj.2020.v6n4.a12.

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The human dignity of lesbian, gay, bisexual, trans, intersex and queer (LGBTIQ) people are threatend on the African continent. The sexual orientation, gender identity, expressions and sex characteristics (SOGIESC) of LGBTIQ persons are seen as un-African. Religious communities are one of the biggest perpetrators that violate the human dignity of LGBTIQ people. For the past fifteen years the Uniting Reformed Church in South African (URCSA) made policy decions and compiled research documents that envistigates the SOGIESC of LGBTIQ people. The URCSA failed multiple times to affirm the full inclus

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46

Lephakga, T. "THE HISTORY OF THE CONQUERING OF THE BEING OF AFRICANS THROUGH LAND DISPOSSESSION, EPISTEMICIDE AND PROSELYTISATION." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 145–63. http://dx.doi.org/10.25159/2412-4265/300.

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This paper examines the role of colonisation in the conquering of the Being of Africans. It is pointed out that the colonisation of Africa became possible only because the church − particularly the Catholic Church and the Protestants − gave backing to it. Colonialism and Christianity are often associated because Catholicism and Protestanism were the religions of the colonial powers. Thus Christianity gave moral and ethical foundation to the enslavement of Africans. Colonisation is a concept which involves the idea of organising and arranging, which etymologically means to cultivate or to desig

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Goedhals, Mandy. "AFRICAN NATIONALISM AND INDIGENOUS CHRISTIANITY: A STUDY IN THE LIFE OF JAMES CALATA (1895-1983)." Journal of Religion in Africa 33, no. 1 (2003): 63–82. http://dx.doi.org/10.1163/157006603765626712.

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AbstractEven among historians of Christianity in South Africa sympathetic to the liberation struggle, there has been a tendency to focus on white clergy rather than the involvement of black clergy before the 1960s. This study of James Calata, Anglican priest and African nationalist, attempts to contribute to filling a gap in the existing historiography and also to address some of the problems raised by a biographical approach to history. Like white clergy, Calata faced opposition from the church hierarchy, but for Calata there was also a degree of racism in the way the church treated him, whil

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Katts, Donald. "The prophetic voice of the ecumenical church in South Africa and the role of the Volkskerk van Afrika." STJ | Stellenbosch Theological Journal 1, no. 1 (2015): 187. http://dx.doi.org/10.17570/stj.2015.v1n1.a9.

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In this essay the author briefly wants to state the historical events that led to the spirit of Ecumenism. Secondly the article wish to give an overview of the early history of the Volkskerk van Afrika and state the church’s experience and response at the time. Thirdly the article outlines how the Volkskerk van Afrika came to join the ecumenical movement and finally portrays what the prophetic voice of the ecumenical Church in South Africa entails or should be today.

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Templin, J. Alton. "History of the Church in South Africa: A Document and Source Book. Edited by J. W. Hofmeyr and J. A. Millard, C.J.J. Froneman. Pretoria: University of South Africa, 1991. xvii + 436 pp. $38.42." Church History 62, no. 4 (1993): 583–85. http://dx.doi.org/10.2307/3168106.

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Nel, M. "Die ontwikkeling van die leerstelling van Goddelike genesing in die Apostoliese Geloof Sending van Suid-Afrika: Enkele kerkhistoriese perspektiewe." Verbum et Ecclesia 14, no. 2 (1993): 277–91. http://dx.doi.org/10.4102/ve.v14i2.1073.

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The development of the doctrine of divine healing in the Apostolic Faith Mission of South Africa: some church historical perspectives In this study attention is given to the development of the doctrine of divine healing in the A.F.M of S.A., starting with its historical roots found in the holiness and revivalistic movements of the nineteenth century. A description of the preaching of the doctrine in the A.F.M of S.A. through the eighty five years of its history follows.

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