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Journal articles on the topic 'United Church of Zambia'

Author: Grafiati

Published: 4 June 2021

Last updated: 24 February 2023

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1

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

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The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United Church of Zambia. Hiscock established the Order of Diaconal Ministry and founded a school for the training of deaconesses in the United Church of Zambia. This article argues that although the nineteenth- and twentieth-century missionary movement in Africa is associated with patriarchy and European imperialism, there were European women missionaries who resisted imperialism and patriarchy both in the Church and society.

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Kangwa, Jonathan. "Mindolo Mission of the London Missionary Society: Origins, Development, and Initiatives for Ecumenism." Expository Times 131, no. 10 (October 15, 2019): 423–35. http://dx.doi.org/10.1177/0014524619884162.

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

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3

Mukuka, Dominic Mulenga. "The Impact of Land Act of 1995 on Customary, State and Church Lands." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 3, no. 1 (September 11, 2020): 1–12. http://dx.doi.org/10.35544/jjeoshs.v3i1.26.

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The article sets out to examine the concept of customary or traditional land within the context of Zambia’s dual land system that is categorized as: customary/traditional land. In turn, the traditional land is controlled, allocated, and regulated through the Chiefs. Then there is formal land that is owned and controlled by the State through the Commissioner of Lands who works in consultation with the Ministry of Land and Natural Resources, in conjunction with the Ministry of Local Government and its District Councils. The article will thus examine the history of dual land system in Zambia; and will further evaluate the Land Act of 1995, whose purpose was to propose a wave of new land system reforms. The latter was intended to establish a more efficient system of land tenure conversion in Zambia. The article also examines the administration of conversion process of traditional/customary and State land. The article sets out on the premise that without effective tenure conversion policies in administering land, sustainable development in both traditional or customary and State areas will be hampered. To this effect, the issue of boundaries in customary or traditional communities will be discussed as a way of building territorial integrity and land management in customary land, through cadastral surveys that is apparent with the rise in population and demand for market-based activities in rural areas. The article will argue that without clearly defined systems of administration and demarcation of boundaries, between customary/traditional and State/formal lands in Zambia, this process will be prone to more land conflicts hindering socio-economic progress. Hence, the aim of the article is to investigate how the United Church of Zambia’s land has been administered and managed, considering the fact that most of its land is based both in customary/traditional areas that are controlled by the Chiefs and formal or State lands that are largely controlled by the government institutions. The methodology that will be used in or der to examine how the United Church of Zambia manages and administer its land will be qualitative methodology. The article will conclude that there is need for the United Church of Zambia to develop a land management policy that will assist the Church to manage and administer its lands that is both located in the traditional and government areas. Above all, the Church needs to ensure that leasehold conversion that is both customary and traditional authorities through the local Chiefs and the government through its Ministry of Land and Natural Resources, Commissioner of Lands, together with the Ministry of Local Government are legitimately acquired.

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4

Kangwa, Jonathan. "The Goodhall-Nielsen Report and the Formation of the United Church of Zambia Theological College." Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 66–89. http://dx.doi.org/10.25159/2412-4265/2001.

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

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5

Kangwa, Jonathan. "Pentecostalisation of Mainline Churches in Africa: The Case Of The United Church of Zambia." Expository Times 127, no. 12 (July 28, 2016): 573–84. http://dx.doi.org/10.1177/0014524616646677.

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6

Kangwa, Jonathan. "Resilience and Equality in the Household of God: Peggy Mulambya Kabonde’s Search for Justice." Expository Times 131, no. 8 (October 15, 2019): 339–47. http://dx.doi.org/10.1177/0014524619883180.

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The World Council of Churches (WCC) commemorated its 70th anniversary in 2018. Over the years, the WCC has engaged with issues that affect women in the Church and society. It has challenged patriarchy in Church structures; calling for justice, partnership in mission and the ordination of women. The WCC initiated a decade of Churches in solidarity with women (1988 to 1998) to promote the visibility of women in the Church. Using storytelling as a heuristic tool and in the spirit of the WCC’s decade of Churches in solidarity with women, the present paper documents the life and work of the Rev. Dr. Peggy Mulambya Kabonde of the United Church of Zambia (UCZ). Firstly, a brief narrative of her life and work is presented. Secondly, her work and experience in the Church is analyzed in order to engage with the issues affecting women in ordained ministry in Africa and other parts of the world. The paper concludes by proposing a model of ecclesiology that embraces inclusivity and the equality of men and women in the Church.

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7

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

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8

Kangwa, Jonathan. "David Julizya Kaunda and Paul Bwembya Mushindo in a History of the United Church Of Zambia: Reflections on a Journey and Vision for the Paradigm Shift." Expository Times 127, no. 4 (May 11, 2015): 166–80. http://dx.doi.org/10.1177/0014524615585079.

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9

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

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10

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

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11

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

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12

Crafford, D. "Uitdagings vir die Ned Geref Kerk in Suidelike Afrika met Malawi en Zambië as illustrasiegebiede." Verbum et Ecclesia 11, no. 1 (July 18, 1990): 17–32. http://dx.doi.org/10.4102/ve.v11i1.1009.

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

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13

Norwood, Donald W. "‘United Nations’, ‘United Church’." Theology 113, no. 876 (November 2010): 429–37. http://dx.doi.org/10.1177/0040571x1011300605.

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14

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

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15

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

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

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16

Zulu, William, and Henry Mbaya. "SOME MISSIOLOGICAL IMPERATIVES OF THE “CHRISTIANISATION” OF CINAMWALI AS CILANGIZO IN THE REFORMED CHURCH IN ZAMBIA." Studia Historiae Ecclesiasticae 42, no. 3 (March 7, 2017): 178–90. http://dx.doi.org/10.25159/2412-4265/2066.

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

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17

Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (August 22, 2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.

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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.

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18

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

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This article examines the role of Prophecy and divination in the success of the Lumpa Church of Alice Mulenga Lenshina in Zambia. Concurring with James Amanze (2013), the article argues that the rapid growth of Christianity in Africa is to a large extent due to its engagement with prophecy and divination. Strong growth in African Christianity takes place mainly in the African Initiated Churches (AICs) which are Pentecostal-charismatic in their outlook. In these Churches the emphasis is on the prophetic ministry of the Church, evident in the performance of divination, healing and in predictions of the future. A good example is the Lumpa Church of Lenshina. Taking this Church as a case study, the article argues that Lenshina’s success and that of her Church are based on the fact that divination, prophecy and a search for gender justice were taken seriously.

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19

Kangwa, Jonathan. "Reading African-Wise: Exodus 3.1-14 as Interpreted in the Lumpa Church of Alice Lenshina in Zambia." Feminist Theology 31, no. 1 (August 27, 2022): 20–33. http://dx.doi.org/10.1177/09667350221112883.

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African biblical scholars postulate that biblical interpretation in Africa involves linking biblical texts to African contexts. This means that the African interpreter of a biblical text focuses on its possible relevance in an African context rather than on the socio-historical background of the community that produced the text or on its literary form. The primary task of the reader of the Bible is then to engage the biblical text with an African context in order to (re-)construct a meaning that by Africans is perceived as life-affirming. This article considers the interpretation of Exodus 3.1-14 in the Lumpa Church of Alice Lenshina in Zambia, showing how the African context shapes an understanding of the Bible. The Lumpa Church was an African Independent Church, founded by Alice Lenshina in opposition to the teachings of the Free Church of Scotland missionaries in North Eastern Zambia.

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20

Musambachime, M. C. "The Archives of Zambia's United National Independence Party." History in Africa 18 (1991): 291–96. http://dx.doi.org/10.2307/3172067.

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In an introduction to a University of Zambia publication entitled A Catalogue of Unpublished Materials in Zambia, published in 1978, J. K. Rennie observed that in Zambia there were “many depositories or collections of private and official papers, the extent of whose holdings are imperfectly known and the state of whose preservation was uncertain.” The Catalogue, which was supposed to be the first in a series and was intended to be a “guide to unpublished primary materials … and an aid to research in history and social sciences,” identified thirty government and non-government depositories located in various parts of Zambia. The wealth and diversity of materials held in these depositories were of immense value and benefit to researchers— academics and students interested in historical studies requiring archival research. Rennie, and others who assisted him in locating and documenting these depositories, made what they called a “humble minor beginning in a much larger enterprise. This paper is intended as a further contribution to this enterprise.In Zambia, one depository that is little known by social science researchers is the archives held by the ruling United National Independence Party (UNIP), located in Freedom House, the party headquarters at the southern end of Cairo Road, which forms part of the Research Bureau of the party. This archives holds important files formerly held by the African National Congress (ANC) formed in 1948 and disbanded in 1973 after the Chôma declaration which ushered in the one-party state and of UNIP, formed in 1960, which today is the only political party in Zambia.

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21

Jacobsen, Douglas. "United Church of Christ Response." Pneuma 23, no. 1 (2001): 90–94. http://dx.doi.org/10.1163/157007401x00096.

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22

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

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

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23

Cooper, Niall. "The United Voice of Church Leaders." Modern Believing 55, no. 3 (January 2014): 293–97. http://dx.doi.org/10.3828/mb.2014.30.

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24

Kirkegaard, R. Lawrence. "Hinsdale United Methodist Church, Hinsdale, IL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786726.

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25

Foxwell, Adam, David Marsh, Jerrold Stevens, and Melvin Saunders. "Asbury United Methodist Church, Tulsa, OK." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3400. http://dx.doi.org/10.1121/1.4786734.

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26

DeGenova, Albert. "The Labyrinth at First United Church." Italian Americana XXXV, no. 2 (August 1, 2017): 218. http://dx.doi.org/10.5406/2327753x.35.2.20.

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27

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

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28

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

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Abstract This contribution explores the interaction between religion and politics in a religiously plural and ethnically multidimensional Zambian context. Given the political salience of both religion and ethnicity in Zambian politics, this research locates an understudied aspect in the discourse on religion and politics in Zambia, namely the multiple relations between religion, ethnicity and politics. It specifically offers a historical-theological analysis of the implications that the political mobilisation of religion has for ecumenism in Zambia since Edgar Chagwa Lungu became the country’s president (2015-2018). Underlining the church-dividing potential of non-theological (doctrinal) factors, the article argues that the ‘political mobilisation of religion’ and the ‘pentecostalisation of Christianity’ in Zambia are reshaping the country’s ecumenical landscapes. Accordingly, this contribution posits the significance of ecumenical consciousness among churches and argues for a contextual ecumenical ecclesiology.

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29

Van der Water, D. "The United Congregational Church of Southern Africa (UCCSA) - A case study of a united and ecumenical church." Verbum et Ecclesia 22, no. 1 (August 11, 2001): 149–57. http://dx.doi.org/10.4102/ve.v22i1.629.

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In this article, the ecumenical heritage of the United Congregational Church of Southern Africa is described by the General Secretary of that church. The early history of the UCCSA, related to the London Missionary Society, created a sense of self-awareness that led to the unification of racially divided congregational churches during 1967. This set the ground for the active involvement of the UCCSA in the political liberation processes in Southern Africa. In addition, the UCCSA 's continued exploration of further ecumenical endeavours is traced. The covenental theology of the UCCSA forms a unifying thread throughout these processes.

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30

Munene, Hyden. "Mining the Past: A Report of Four Archival Repositories in Zambia." History in Africa 47 (July 18, 2019): 359–73. http://dx.doi.org/10.1017/hia.2019.24.

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Abstract:Researchers and scholars have written on the history of mining in Zambia using a variety of sources and archives. But much of the history written from local archives has relied heavily on the National Archives of Zambia. Yet, important archival holdings for researchers of the history of Zambia’s mining industry also exist in the Zambia Consolidated Copper Mines Archive, the United National Independence Party Archive, and in the Mineworkers’ Union of Zambia Headquarters. These repositories house rich collections of data invaluable for understanding Zambia’s mining industry. Covering the period from the 1890s to the present, these archives make possible new questions and interpretations of Zambia’s mining industry.

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31

Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (July 2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.

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32

Moszynski, P. "United Nations estimates of HIV prevalence in Zambia under attack." BMJ 319, no. 7206 (August 7, 1999): 338. http://dx.doi.org/10.1136/bmj.319.7206.338.

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33

Kangwa, Jonathan. "Reading The Bible With African Lenses: Exodus 20:1–17 As Interpreted by Simon Kapwepwe." Expository Times 132, no. 11 (June 23, 2021): 465–76. http://dx.doi.org/10.1177/00145246211021861.

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The bible has been differently received, read, interpreted and appropriated in African communities. Political freedom fighters in Zambia used the bible to promote black consciousness and an awareness of African identity. The first group of freedom fighters who emerged from the Mwenzo and Lubwa mission stations of the Free Church of Scotland in North Eastern Zambia read and interpreted the bible in a manner that encouraged resistance against colonialism and the marginalization of African culture. This paper adds to current shifts in African biblical scholarship by considering Simon Mwansa Kapwepwe’s interpretation of Exodus 20:1–17 in the context of Zambia’s movement for political and ecclesiastical independence. Kapwepwe belonged to the first group of freedom fighters - fighting alongside Kenneth Kaunda who would become the first President of Zambia. The present paper shows how Kapwepwe brought the biblical text into dialogue with the African context to address urgent issues of his time, including colonialism.

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34

Ashton, Helen. "Women's Ministry in the United Reformed Church." Modern Churchman 32, no. 3 (January 1990): 1–31. http://dx.doi.org/10.3828/mc.32.3.1.

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Rush, Sally. "Queer Inclusion in the United Methodist Church." Theology & Sexuality 17, no. 2 (May 2011): 207–9. http://dx.doi.org/10.1558/tse.v17i2.207.

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36

Gros, Jeffrey. "History of the United Church of Christ." Reviews in Religion and Theology 13, no. 2 (March 2006): 158–62. http://dx.doi.org/10.1111/j.1467-9418.2006.00284.x.

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37

Wilcox, Melissa M. "Queer Inclusion in the United Methodist Church." Contemporary Sociology: A Journal of Reviews 38, no. 4 (July 2009): 351–52. http://dx.doi.org/10.1177/009430610903800432.

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38

Sultan, Pervaiz. "A United Church: High calling, spiritual weakness." Transformation: An International Journal of Holistic Mission Studies 21, no. 1 (January 2004): 33–36. http://dx.doi.org/10.1177/026537880402100108.

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39

Siebein, Gary, Martin Gold, Hyeongseok Kim, and Hyun Paek. "Hyde Park United Methodist Church, Tampa FL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786520.

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40

Schafer, Frederick C., and Joseph F. Bridger. "University City United Methodist Church, Charlotte, NC." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786532.

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41

Kirkegaard, R. Lawrence. "First United Methodist Church Cumming, Cumming, GA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786699.

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42

Bridger, Joseph F., and Aaron Farbo. "North Raleigh United Methodist Church, Raleigh, NC." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3400. http://dx.doi.org/10.1121/1.4786742.

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43

Durber, Susan. "Baptism, Unity and the United Reformed Church." Ecumenical Review 62, no. 1 (March 2010): 4–13. http://dx.doi.org/10.1111/j.1758-6623.2009.00041.x.

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44

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

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45

Smith, R. D. "Missionaries, Church Movements, and the Shifting Religious Significance of the State in Zambia." Journal of Church and State 41, no. 3 (June 1, 1999): 525–50. http://dx.doi.org/10.1093/jcs/41.3.525.

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46

Elbers, Jorina. "Navigating an International Research Elective in a Resource-Poor Setting." Canadian Journal of Neurological Sciences / Journal Canadien des Sciences Neurologiques 37, no. 6 (November 2010): 909–11. http://dx.doi.org/10.1017/s0317167100051738.

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In the fall of 2008, I completed a 2-month international elective and traveled from Toronto, Canada to Zambia. Zambia is a peaceful, land-locked country in sub-Saharan Africa, neighboring Zimbabwe,Angola, and the Democratic Republic of Congo. Zambia ranks number 164 out of 182 in the United Nation's Human Development Index (2009), with 64.3% of the nation's population living below the World Bank poverty threshold of $1 a day. The estimated adult prevalence of human immunodeficiency virus (HIV) is 15%, with greater than 50% of the population less than 18 years old, and an average lifeexpectancy of 42 years (Unicef, 2007).

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47

Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)." Ethnologia Actualis 14, no. 2 (December 1, 2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.

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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Zambia has been significantly marked by the proliferation of the African Independent Churches - both of Pentecostal and prophet-healing type. These churches that started mushrooming particularly in urban settings became part of the strengthening charismatic movement, particularly within Protestantism. A typical feature of AICs is focus on spiritual healing and religious syncretism - the local traditional customs and beliefs in dangerous ghosts, ancestral spirits, or witches are placed within the biblical religious framework where the Holy Spirit (Muzimu Oyela) is considered to be the only source of healing whereas other ‘inferior spirits’ are labelled as demons. The traditional methods of healing are creatively combined with Christian healing by means of prayers, spiritual blessings, laying on of hands on patients and demon exorcism - it is believed that only a body rid of bad spirits can receive the Holy Spirit, and thus be healed. The paper draws on both secondary literature concerning African Independent Churches and primary data issued from fieldwork in Lusaka (2008-2009).

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Hatchard, John. "Crime and Penal Policy in Zambia." Journal of Modern African Studies 23, no. 3 (September 1985): 483–505. http://dx.doi.org/10.1017/s0022278x00057190.

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In recent years, many developing countries have undergone rapid and extensive socio-economic changes which generally have brought with them an increase in criminality. This is a trend which continues to cause grave concern. Indeed, the United Nations General Assembly in Resolution 35/171 of 15 December 1980 noted the significant increase in crime and recognised that this impairs the overall development of nations, undermines people's spiritual and material well-being, compromises human dignity, and creates a climate of fear and violence that erodes the quality of life. The response to criminality therefore becomes of the utmost importance and, indeed, the political and economic stability of any society can be seriously affected if the government is seen as being incapable of dealing with the problem.

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Curran, Charles E. "Being Catholic and Being American." Horizons 14, no. 1 (1987): 49–63. http://dx.doi.org/10.1017/s0360966900037063.

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The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate more American approaches and understandings into the life of the church, but these attempts were ultimately unsuccessful.In the late eighteenth century, the young Catholic Church in the United States attempted to appropriate many American ideas into its life. Recall that at this time the Catholic Church was a very small minority church. Dolan refers to this movement as a Republican Catholicism and links this understanding with the leading figure in the early American church, John Carroll. Carroll, before he was elected by the clergy as the first bishop in the United States in 1789, had asked Rome to grant to the church in the United States that ecclesiastical liberty which the temper of the age and of the people requires.

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Csinos, David M. "Speaking Back: Reading a Christian Denomination’s Vision for Diversity through the Eyes of its Children and Congregations." Ecclesial Practices 7, no. 2 (December 16, 2020): 187–202. http://dx.doi.org/10.1163/22144471-bja10018.

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Abstract This article analyzes the United Church of Canada’s vision for becoming intercultural through data generated by qualitative research into the theological meaning-making of children within United Church congregations. The author provides an overview of the broader research project through which this data was generated and background information about Canadian multiculturalism and the United Church’s response to the challenges of multiculturalism, particularly its 2006 document, ‘A Transformative Vision for the United Church of Canada.’ The author presents three points of critique of this document that come into focus when analyzed through the lens of children within United Church congregations. These points include the important step of intentionally listening to voices on the margins, the document’s neglect of individuals and contexts that hold hybrid cultural identities, and its tendency to overlook congregations that are intercultural.

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