Literatura académica sobre el tema "Anglicans – South Africa"
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Artículos de revistas sobre el tema "Anglicans – South Africa"
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Idowu-Fearon, Josiah. "Anglicans and Islam in Nigeria: Anglicans Encountering Difference." Journal of Anglican Studies 2, no. 1 (2004): 40–51. http://dx.doi.org/10.1177/174035530400200105.
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ABSTRACTNigeria is the most populous nation in Africa. It is also divided on religious grounds with a predominantly Muslim north and a mainly Christian south. Christians make up the majority of the population (52.6 per cent) compared with Muslims (41 per cent). The 17 million Anglicans are the second largest Christian group. With its large and religiously divided population Nigeria is one of the main countries in Africa, and the world, where large numbers of Muslims and Christians live and interact together. In today's world where the ‘Christian’ West and the Islamic world are becoming increasingly polarized, the history of Anglican/Muslim relations in Nigeria provides a key case study with important implications for Anglicans all over the world.
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McKinnon, Andrew. "Demography of Anglicans in Sub-Saharan Africa: Estimating the Population of Anglicans in Kenya, Nigeria, South Africa, Tanzania and Uganda." Journal of Anglican Studies 18, no. 1 (2020): 42–60. http://dx.doi.org/10.1017/s1740355320000170.
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AbstractThere is an emerging debate about the growth of Anglicanism in sub-Saharan Africa. With this debate in mind, this paper uses four statistically representative surveys of sub-Saharan Africa to estimate the relative and absolute number who identify as Anglican in five countries: Kenya, Nigeria, South Africa, Tanzania and Uganda. The results for Kenya, South Africa and Tanzania are broadly consistent with previous scholarly assessments. The findings on Nigeria and Uganda, the two largest provinces, are likely to be more controversial. The evidence from statistically representative surveys finds that the claims often made of the Church of Nigeria consisting of ‘over 18 million’ exceedingly unlikely; the best statistical estimate is that under 8 million Nigerians identify as Anglican. The evidence presented here shows that Uganda (rather than Nigeria) has the strongest claim to being the largest province in Africa in terms of those who identify as Anglican, and is larger than is usually assumed. Evidence from the Ugandan Census of Populations and Households, however, also suggests the proportion of Ugandans that identify as Anglican is in decline, even if absolute numbers have been growing, driven by population growth.
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Galgalo, Joseph D., and Esther Mombo. "Theological Education in Africa in the Post-1998 Lambeth Conference." Journal of Anglican Studies 6, no. 1 (2008): 31–40. http://dx.doi.org/10.1177/1740355308091384.
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ABSTRACTSince 1998 there has been a revived interest in theology among Anglicans around the world. Rowan Williams has encouraged this with the promotion of a Theological Education for the Anglican Communion Commission. The Global South primates have called for a rejection of the Western paradigm of Anglican theology in the context of the current debates about sexuality. The key Lambeth resolution on sexuality at the 1998 conference carries with it significant assumptions and challenges about theological method. There has been a renewed focus on context in doing theology. These changes can be seen in the case of Kenya where there has been a determined effort to re-cast the theological curriculum. Theology has also become more popular among lay people and theological work is expanding and flourishing.
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Vanderbeck, Robert M., Gill Valentine, Kevin Ward, Joanna Sadgrove, and Johan Andersson. "The Meanings of Communion: Anglican Identities, the Sexuality Debates, and Christian Relationality." Sociological Research Online 15, no. 2 (2010): 78–96. http://dx.doi.org/10.5153/sro.2106.
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Recent discussions of the international Anglican Communion have been dominated by notions of a ‘crisis’ and ‘schism’ resulting from conflicts over issues of homosexuality. Existing accounts of the Communion have often tended to emphasise the perspectives of those most vocal in the debates (particularly bishops, senior clergy, and pressure groups) or to engage in primarily theological analysis. This article examines the nature of the purported ‘crisis’ from the perspectives of Anglicans in local parishes in three different national contexts: England, South Africa, and the United States. Unusually for writing on the Communion, attention is simultaneously given to parishes that have clear pro-gay stances, those that largely oppose the acceptance of homosexual practice, and those with more ambivalent positions. In doing so, the article offers new insights for the growing body of literature on lesbian, gay, bisexual, and transgender Christians, as well as wider discussions about the contested nature of contemporary Anglican and other Christian identities. Key themes include the divergent ways in which respondents felt (and did not feel) connections to the spatially distant ‘others’ with whom they are in Communion; the complex relationships and discordances between parish, denominational, and Communion-level identities; and competing visions of the role of the Communion in producing unity or preserving diversity amongst Anglicans.
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Webster, Peter. "Race, Religion and National Identity in Sixties Britain: Michael Ramsey, Archbishop of Canterbury, and his Encounter with other Faiths." Studies in Church History 51 (2015): 385–98. http://dx.doi.org/10.1017/s0424208400050300.
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The twentieth century saw the opening of wider spaces in which the settled historic Christianity of the UK could encounter other faiths. By the time Michael Ramsey became archbishop of Canterbury in 1961, developments both in England and in the international Anglican Communion made the task more present and more urgent. Ramsey was enabled by the expansion of air travel to visit more of the countries of the former empire in which Anglicans still worshipped, as Geoffrey Fisher before him had begun to do. Added to this was his willingness to intervene in international affairs, whether the war in Vietnam or the apartheid regime in South Africa. As such, there were new opportunities for Ramsey to come into contact with leaders of the other world faiths, and with local conflicts in other nations that had religious elements to them.
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Maughan, Steven S. "Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75." Studies in Church History 54 (May 14, 2018): 328–44. http://dx.doi.org/10.1017/stc.2017.18.
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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal and pervasive, as in India. Of particular relevance was the Sandwich Islands mission, invited by the Hawaiian crown, where Bishop T. N. Staley arrived in 1862, followed by Anglican missionary sisters in 1864. Immensely controversial in Britain and America, where among evangelicals in particular suspicion of ‘popish’ religious practice ran high, Anglo-Catholic methods and religious communities mobilized discussion, denunciation and reaction. Particularly in the contested imperial space of an independent indigenous monarchy, Anglo-Catholics criticized what they styled the cruel austerities of evangelical American ‘puritanism’ and the ambitions of American imperialists; in the process they catalyzed a reconceptualized imperial reformism with important implications for the shape of the late Victorian British empire.
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Knights, Philip. "HAYES, Stephen, Black Charismatic Anglicans, Studia Specialia 4, University of South Africa, Pretoria, 1990, 227 pp., 0 86981 631 4." Journal of Religion in Africa 21, no. 4 (1991): 381–83. http://dx.doi.org/10.1163/157006600x00195.
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Hocken, Peter. "Stephen Hayes, Black Charismatic Anglicans: The Iviyo lofakazi bakaKristu and its Relations with Other Renewal Movements. (Pretoria: University of South Africa, 1990), xvi + 227 pp. ISBN 0-86981-634-4." Pneuma 13, no. 1 (1991): 89–90. http://dx.doi.org/10.1163/157007491x00079.
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Mbaya, Henry. "Anne Rebecca Daoma." Exchange 48, no. 4 (2019): 361–87. http://dx.doi.org/10.1163/1572543x-12341540.
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Abstract This article outlines the progressive journey of Anne Rebecca Daoma in the Anglican Mission at the Cape in the years 1863 to 1936. Daoma was the first African woman from Central Africa, to be trained by the Anglican missionaries in South Africa. The article traces the life of Daoma, a Yao, from the moment when the Universities Mission to Central Africa (UMCA) missionaries set her free from the slave trade in Southern Malawi in 1861, and through some phases of her life at the Cape as a missionary and argues that colonial missionary life and culture fashioned her in becoming ‘Anne Rebecca Daoma’.
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Stuart, John. "“The Most Improbable Diocese of the Anglican Communion”." Social Sciences and Missions 29, no. 1-2 (2016): 93–117. http://dx.doi.org/10.1163/18748945-02901014.
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The Anglican presence in Mozambique dates from the late nineteenth century. This article provides a historical overview, with reference to mission, church and diocese. It also examines ecclesiastical and other religious connections between Mozambique and the United Kingdom, South Africa and Portugal. Through focus on the career and writings of the English missionary-priest John Paul and on the episcopacy of the Portuguese-born bishop of Lebombo Daniel de Pina Cabral, the article furthermore examines Anglican affairs in Mozambique during the African struggle for liberation from Portuguese rule.
Tesis sobre el tema "Anglicans – South Africa"
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Labode, Modupe Gloria. "African Christian women and Anglican missionaries in South Africa : 1850-1910." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333301.
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Ntshangase, Sithembiso Lizwilenkosi Samson. "Transformation within the South African Anglican Tradition : A Pastoral Perspective." Diss., University of Pretoria, 2001. http://hdl.handle.net/2263/78489.
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The research was conducted in two vast Dioceses, which are the Diocese of Natal, and the Diocese of Zululand (“Dioceses”) as the area of focus. Since the Anglican Church of Southern Africa was initiated by the early White Missionaries and governed from England for centuries, the research is investigating the advancement of transformation in both the Diocese of Natal and Diocese of Zululand respectively. The researcher acknowledges that transformation has taken place in most of the Dioceses at the Episcopal level in the Anglican Church of Southern Africa; however, cross-cultural appointments at the parish level have stagnated over the years.
Within the Dioceses, which are the subject matter of the research. The main questions are:
What causes the English-speaking clergy not to be appointed to minister in IsiZulu or IsiXhosa speaking parishes, alternatively what causes certain IsiZulu or IsiXhosa speaking clergy not to be appointed into English speaking parishes?
Why is the placement of the Black clergy in predominantly English speaking parishes not getting the same support and privileges as their White counterparts when they are placed in English speaking parishes?
Why are the Black congregants present when they are invited to attend conferences, which are hosted in the suburban areas, yet the majority of White, Indian, and Coloured congregants are reluctant to attend conferences, which are hosted in the townships or rural areas?
In terms of the election of Bishops, they are democratically elected but the question remains as to why an Indigenous Black Bishop has never been elected in the Diocese of Natal?
The aim of the study is to reflect on issues of racism and separate development at the parish level when it comes to the appointments of clergy to various parishes. The research is also investigating the advancement of racial transformation at the Episcopal level when it comes to the election of bishops in the Dioceses. Through this investigation, the researcher is pastorally seeking ways to transform and advance change in parishes, which have already started at the Episcopal level to a greater or lesser extent. The study will endeavour to investigate whether it is still a struggle or not to appoint clergy across racial lines freely and to strike the balance to accommodate different cultures and language in various parishes. The area of focus is the Diocese of Natal and Zululand limiting the investigation from the years around 1960 to the present.
Since the researcher is doing a combination of interviews and questionnaires, mixed methodology is applied in this study. The data will be collected using a combination of techniques of collecting and analysing quantitative and qualitative data. At the end of the research, there will be quantification as to the numbers of bishops and clergy that participated in the study. In addition, there will be qualification of responses of both bishops and clergy in different sections of the questionnaire.
After comparison of the Diocese of Natal and the Diocese of Zululand about transformation, one realised that as much as the White English speaking missionaries from England initiated these dioceses but they are distinctly different when it comes to appointments to various parishes. The Diocese of Natal is multiracial and multicultural in nature but the Diocese of Zululand is partly homogeneous in nature with a sprinkle of few parishes, which were originally White English speaking parishes, which are predominantly black now.
The issue of multiracial and multicultural challenge is not so much evident in the Diocese of Zululand in comparison to the Diocese of Natal. In the Diocese of Zululand, most of the Parishes, which were originally White English speaking Parishes, are now having the foreign Nationals as their Rectors. Whereas in the Diocese of Natal the appointment of clergy is one sided. The White, Indian, Coloured English speaking clergy are not appointed to Zulu speaking township and rural parishes but on the other hand black Zulu speaking clergy are appointed to English speaking parishes
The study confirms the hypothesis that the denomination particularly the Anglican Church of Southern Africa has transformed at the Episcopal level but it is slow when it comes to the parish level. Some of the recommendations are motivating for the linguistic courses to be offered in theological colleges. All the allowances given to the clergy by parishes to be centralised to equate the package that is offered to the clergy to alleviate the resistance of clergy accepting to serve in poor parishes. The study also shows that there must be a consultation between the clergy and the bishops and the receiving parish before the clergy person is appointed. For a good transition towards transformation, there must be negotiation. In those negotiations, all the parties involved must be prepared to compromise to reach a satisfactory resolution. The clergy should be familiarised with different church traditions, worship styles and spiritualties prevalent in each Diocese. Support should be given to clergy in overcoming prejudice and discrimination in their areas of race, gender and human sexuality. The system of appointment of clergy should be reviewed and the drawing up of parish profiles should be enforced to enable the parish and the clergy to assess the suitability of cleric to the parish.<br>Dissertation (MTh)--University of Pretoria, 2020.<br>Practical Theology<br>MTh<br>Unrestricted
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Davids, Tessa Dawn. "An Anglican parish in transformation : the history of St. Margaret’s, Parow, 1942 - 1995." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80303.
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Thesis (MA)--Stellenbosch Univeristy, 2013.<br>ENGLISH ABSTRACT: This study is an historical analysis of the History of St. Margaret’s Anglican Parish,
situated in the Northern Suburbs of Cape Town. While documenting the history of the
parish since its establishment in 1942, it also critically examines its response to the
socio-political changes the country was going through such as the Group Areas Act
and in so doing, determines the extent of its own transformation.
St. Margaret’s was not the first Anglican parish in Parow. An Anglican presence
existed in Parow since 1900 with St. John the Baptist being the first parish along with
an Anglican primary school, namely Glen Lily. The Anglican parishes of Parow were
profoundly affected by apartheid, especially the Group Areas Act which completely
changed the landscape of the town and the roles of the parishes. It led to the deconsecration
of St. John’s and the closure of Glen Lily Primary school. The church
building survived, but the school was completely demolished.
St. Margaret’s did became an independent parish, but faced many challenges as it
struggled to cope with the call from the Anglican Church to become agents of
reconciliation while Archbishop Tutu called for sanctions against South Africa and
seemingly supported the armed struggle. Despite the unhappiness with the
Archbishop’s call for greater commitment to the abolition of apartheid, the
congregation did in time find its own metier.<br>AFRIKAANSE OPSOMMING: Hierdie studiestuk bied ‘n historiese analise van die Geskiedenis van die St. Margarets
Anglikaanse Gemeente wat in die noordelike voorstede van Kaapstad geleë is. Terwyl
die geskiedenis van dié gemeente sedert sy ontstaan in 1942 gedek word, word daar
ook krities gekyk na die reaksie op die sosio-politiese veranderinge wat die land
ondergaan het, soos die Groepsgebiedewet, waardeur ook die omvang van die
gemeente se eie transformasieproses bepaal is.
St Margarets was nie die eerste Anglikaanse-gemeente in Parow nie. Reeds sedert
1900 het St John the Baptist as eerste gemeente bestaan, tesame met ‘n Anglikaanse
primêre skool, Glen Lily. Die Anglikaanse-gemeentes van Parow is deeglik geraak
deur apartheid, veral die Groepsgebiedewet wat die voorkoms van die dorp en die rol
van dié gemeentes totaal verander het. Dit het tot die sekularisering van St Johns en
die sluiting van die Laerskool Glen Lily gelei. Die kerkgebou het behoue gebly, maar
die skool is heeltemal gesloop.
St Margarets het ‘n onafhanklike gemeente geword, maar het nog verskeie uitdagings
in die gesig gestaar in sy stryd om te voldoen aan die oproep van die Anglikaanse
Kerk om agente te word vir rekonsiliasie, terwyl Aartsbiskop Tutu gevra het vir
sanksies teen Suid-Afrika en oënskynlik die gewapende stryd ondersteun het. Ten
spyte van die ongelukkigheid wat die Aartsbiskop se oproep om groter toegewydheid
aan die afskaffing van apartheid veroorsaak het, het die gemeente mettertyd haar eie
métier gevind.
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Stone, Justin. "The changing fortunes of the organ: the viewpoints of church organists in the Anglican churches of Port Elizabeth." Thesis, Nelson Mandela University, 2017. http://hdl.handle.net/10948/23502.
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This study investigates the changing role of the organ within the Anglican Church of Port Elizabeth. In this study, the term The Church of England is used to refer to both the Anglican Church in England and the Anglican Church (Church of the Province) of Southern Africa. The organ has over many centuries evolved and risen to a place of dominance within the church. Many factors such as political influence, the increase in technology and the use of the organ within the liturgy of the church have contributed to this situation. Equally evident in practices in modern churches and societies is the diminished role of the organ. Again, many factors such as a change in church liturgy, a lack of organists and a negative bias towards the organ have influenced the decrease in the popularity and use of the instrument. In order to prove the rise and fall of the organ a quantitative study in the form of a literature review was employed to trace the organ‟s claim to power as well as the status it gained and to outline the reasons for its decline in power. To investigate this phenomenon, research was conducted in nine selected Anglican churches in Port Elizabeth, that have pipe organs and which were established by the British settlers, along the traditional lines of Anglican churches. The results are discussed and the narratives of the respondents recorded. Findings from the study show that the organ has lost its authoritative voice in the church. The organ is no longer the preferred and only instrument utilized for music and accompaniment within the average Anglican parish service. An urgent and careful response is needed to promote the organ in church services and in the music life of society.
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Chinganga, Percy. "An organisation development intervention in an Anglican church theological seminary in Southern Africa." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1008377.
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"Organisation development is a planned, systematic process in which applied behavioral science principles and practices are introduced into ongoing organisations toward the goal of increasing individual and organisational effectiveness. " [French and Bell] This study describes and analyses the implementation of Organisation Development (OD) to an Anglican Church theological seminary, The College of the Transfiguration (Cott), in the Anglican Church of the Province of Southern Africa (ACSA). The origins of OD are business related, emerging in the late 1950s and early 1960s. Over the years, and recently in South Africa, OD has been applied in educational change initiatives. Unlike more traditional change strategies, OD promotes collaboration in organisational change processes through the inclusive participation of all stakeholders. This study is unique in the sense that OD is applied to an Anglican Church theological institution in Southern Africa. The goal of theological institutions, particularly Cot!, is to "form, inform and transform" (Cot! Prospectus, 2011) those who feel called to ordained ministry. Personal experience in this practice has confirmed that organisational emphasis is placed more on product than process; on results rather than the leadership and management of the organisation. This study was an attempt to introduce a process of planned change to such an organisational context. OD was introduced to The College of the Transfiguration in the form of action research using the Survey Data Feedback (SDF) strategy. Data gathered was interpreted and analysed, followed by action planning and implementation of agreed plans. The process had a positive impact on both stakeholders and the organisation despite the challenges associated with the unpredictable world of organisations. Ultimately, I propose tentative recommendations which could help Cott and other educational institutions to achieve long-term improvement in organisational leadership and management.
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Gregorowski, Christopher. "Anglican identity and contemporary relevance : a critical study of the Partners in Mission process within the Church of the Province of Southern Africa." Master's thesis, University of Cape Town, 1992. http://hdl.handle.net/11427/14650.
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Bibliography: leaves 436-444.<br>This is a church historical study and critical theological analysis of the Partners in Mission (PIM) process in the Church of the Province of Southern Africa (CPSA), which uses methods appropriate to such a study. Chapter 1 examines the background against which the PIM process and CPSA's PIM 'Vision' must be seen: Anglicanism, its origins, intentions and mission - and the tension between Anglican identity and contemporary relevance. Chapter 2 traces the process of renewal which has been described as the Anglican Communion's 'coming of age', and identifies some of the themes which were later to become 'The Vision'. The Anglican PIM process emerged out of the church's efforts to adjust to the rapidly changing post-colonial world of the nineteen-fifties and sixties, when Anglican provinces within newly-independent nations could no longer be regarded as inferior to and dependent on the Church of England. A watershed in this quest was the Anglican Congress in Toronto in 1963, when for the first time the equal partnership was articulated in the statement Mutual Responsibility and Interdependence in the Body of Christ (MRI). MRI became a Communion-wide programme which evolved into the PIM process, and together they constitute the Anglican Church's programme of contemporary reform and renewal. The CPSA is a full participant in this PIM process and has held three PIM Consultations, the third of which took place in November 1987 when the church was given the vision to engage in the struggle for the eradication of apartheid and the building of new societies of justice and peace in southern Africa. .In Chapter 3 we examine the Provincial 1987 Consultation, the process which led up to it and the making of The Vision. In Chapter 4 we examine publications and records of the CPSA and correspondence with the Bishops of the Province which describe the implementation of The Vision in the life of the CPSA and its contribution to the church's mission. Chapter 5 is a critical evaluation of the CPSA's PIM process, based on the evidence of the previous chapter. Our conclusion is that The Vision has been only partially implemented because of the church's persistent failure to transform words into actions, poor communication, the failure to focus on priorities, a lack of resources, traditionalism and clericalism in the CPSA, the fear of loss of identity, and a spiritual crisis - much of which points to a lack of appropriate leadership. The consequences of ineffective implementation include the failure of the CPSA as a whole to engage relevantly with the crisis in southern Africa, to express appropriate penitence and make restitution for its part in the sin of apartheid, and to engage in effective evangelism. Chapter 6 is an attempt to see how the CPSA could be renewed by means of a revitalised PIM process, in order to be relevant in southern Africa today. We explore a possible pastoral plan and ways in which the CPSA would benefit from engaging more fully in the 'Kairos' process. The CPSA will contribute to the life and future direction of the Anglican Communion insofar as it is true to its ecumenical calling to witness to the kingdom of God as a part of the church in southern Africa, and the Communion will best serve its members and enable them to discover their true identity by setting them free to be faithful to their mission in their various contexts. Throughout this study we have used primary source documents from the Anglican Communion and the CPSA which tell of the birth, progress an implementation of MRI, PIM and The Vision.
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Mark, Delene Melissa. "The contribution of the Anglican Church of Southern Africa to social development in South Africa and its potential role as a national partner in development." Master's thesis, University of Cape Town, 2008. http://hdl.handle.net/11427/11605.
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This research investigates the role of the Anglican Church of Southern Africa in social development in South Africa. The hypothesis states that the Church has been involved in social development since its inception and currently contributes significantly to social development in South Africa. Within the context of poverty and the challenges faced by South Africa in alleviating poverty today, the researcher will establish if the Anglican Church could be considered a potential partner in poverty alleviation in South Africa, together with the public and private sectors.
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Palmer, George H. "Helping those damaged by priests in counseling : a case study in the Anglican Church." Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/29876.
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This research deals with the pain and rejection a woman suffered after having gone to her priest for counseling. She only wanted him to stop the abuse form her husband and to re-build her marriage through proper counseling. The priest promised to visit her but failed to do so. Instead, one Sunday during the Eucharistic service, she heard him preached about her situation. In his sermon, she was judged and condemned. This traumatized the woman immensely and as a result, she walked out of the church and has never returned. This research will propose a model for healing to all Caregivers in journeying with troubled souls. Copyright<br>Dissertation (MA(Theol))--University of Pretoria, 2012.<br>Practical Theology<br>Unrestricted
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Hallonsten, Simon. "“No more buzz” : An extended case study of the engagement in HIVin the Anglican Church in Ocean View, Cape Town." Thesis, Uppsala universitet, Missionsvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296653.
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The paper studies the degree of engagement in questions of HIV in the local Anglican Church in Ocean View, Cape Town, using a triangulation design combining participant observation, survey results and interviews. Survey results from two other parishes in the Cape Town area and from clergy in the dioceses of Cape Town and False Bay are used to extend the material and to establish wider patterns in an extended case study approach. The findings show that people in the congregation of St Clare of Assisi in Ocean View are generally aware of HIV. The “buzz” around HIV has however subsided. The congregation is not directly engaged in work relating to HIV anymore and HIV is more mentioned than talked about in the church. HIV stigma continues to pose a challenge to the response to HIV at the local level. Conceptualisations of HIV vary markedly among members of the congregation with a majority seeing HIV+ people as living positively. There is also a group that strongly associates HIV with death, dirt and filth. The results are confirmed to hold also in other parishes of the Anglican Church of Southern Africa in the Western Cape. To work towards the prevention of HIV, the local church needs to put HIV back on the agenda and continue to speak about the virus by integrating HIV perspectives into the current framework.
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Pratt, Derek Alfred. "The Anglican Church's mission to the Muslims in Cape Town during the nineteenth and twentieth centuries : a study in the changes of missiological methods and attitudes." Thesis, Rhodes University, 1998. http://hdl.handle.net/10962/d1007592.
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When Bishop Robert Gray arrived at the Cape in 1848, he was concerned at the large percentage of the former slave population who had been attracted to the Muslim faith. He appointed Michael Angelo Camilleri (1848-1854) as a missionary to the Muslims of Cape Town. Camilleri's tenure was short and he was frequently used to fill other ecclesiastical posts. From 1854 until 1911 the responsibility of mission to the Muslims was given to priests whose parishes had large Muslims populations. In 1911 a fulltime missionary was once again appointed. Thomas Fothergill Lightfoot, arrived at the Cape in 1858 and served at St Paul's, Bree Street until his death in 1904. His was a ministry of love and caring. He was greatly respected for his work by all sections of the population. John Mühleissen Arnold worked in the parish of St Mary's, Woodstock. His aggressive missiological technique broke down much of the religious tolerance which had existed. His publication of a pamphlet supposedly written by a Muslim, raises doubts about his integrity as a missionary and his ethical stance as a Christian. In 1907 the Diocesan Mission Board took control of the Muslim mission and in 1911 appointed Stephen Garabedian as director. Under Garabedian the policy of the mission was aimed primarily at preventing Christian women 'lapsing' from Christianity and becoming Muslims through marriage. After his resignation in 1922, the work continued under numerous women workers who concentrated on Muslim women and children through sewing guilds and childrens' clubs. In 1960, George Swartz was appointed as director. Swartz was the first Coloured and South African-born priest to hold the post of director. Swartz served as director until he was appointed to Bonteheuwel as parish priest. He subsequently chaired the board until it ceased to meet in 1976. Throughout its one hundred twenty eight years of active existence, the Anglican mission to the Muslims failed to attract a large number of converts. Initially this could be attributed to the attraction the Muslims had to those seeking a strong community life. Later, outside influences from the Islamic world strengthened the faith of the Muslim community against any Christian conversion attempts. During the latter part of the twentieth century the mission viewed its tasks as preventing the conversion of Christians who wished to marry Muslims and informing and educating Christians on the Islamic faith. In the late 1960s, the Board encouraged dialogue rather than confrontation. It changed its name to the Board of Muslim Relationship. Apartheid was seen as the common enemy of both Christians and Muslims and they worked together against its evils. The need for a Mission Board was seen as redundant and from 1976 it ceased to be active.
Libros sobre el tema "Anglicans – South Africa"
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Compromise and courage: Anglicans in Johannesburg 1864-1999 : a divided church seeking integrity. Cluster, 2005.
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Suberg, O. M. The Anglican tradition in South Africa: A historical overview. University of South Africa, 1999.
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Northward from Cape Town: The Anglican Church Railway Mission in Southern Africa, 1885-1980. Sacram, 1999.
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Lewis, Harold T. A Church for the future: South Africa as the crucible for Anglicanism in a new century. Church Pub., 2007.
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Lewis, Harold T. A Church for the future: South Africa as the crucible for Anglicanism in a new century. Church Pub., 2007.
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Desmond Tutu: The courageous and eloquent archbishop struggling against apartheid in South Africa. Morehouse, 1989.
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Servants of power: The role of English-speaking churches in South Africa, 1903-1930 : toward a critical theology via an historical analysis of the Anglican and Methodist churches. Ravan Press, 1987.
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Holden, Peter. Alphabetical guide to gravestones in the St. Johnʼs Cemetery, Wynberg, Cape Town (Anglican, Methodist, and Dutch Reformed sections). 3-тє вид. State Archives Service, 1989.
Buscar texto completoCapítulos de libros sobre el tema "Anglicans – South Africa"
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Bethke, Andrew-John. "Sounds of localisation in South African Anglican church music." In Making Congregational Music Local in Christian Communities Worldwide. Routledge, 2018. http://dx.doi.org/10.4324/9781315142432-8.
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Mbaya, Henry. "The Contribution of the Anglican Church to Theological Education in South Africa:." In Handbook of Theological Education in Africa. Fortress Press, 2013. http://dx.doi.org/10.2307/j.ctv1ddcphf.108.
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Chidester, David. "Animism." In Religion. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297654.003.0002.
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This chapter examines the emergence of a category, “belief in spiritual beings,” which drove certain “intellectualist” assumptions about the essence, origin, and persistence of religion. Like many terms in the study of religion in Europe during the late nineteenth century, animism arose through a global mediation in which an imperial theorist, in this case the father of anthropology, E. B. Tylor, relied on colonial middlemen, such as missionaries, travelers, and administrators, for evidence about indigenous people all over the world. Among other colonial sources, E. B. Tylor relied on the Anglican missionary Henry Callaway for data about Zulu people in South Africa. Drawing on Callaway’s reports about Zulu dreaming and sneezing, Tylor distilled his basic definition of religion as belief in pervading and invading spirits. Against a broad imperial and colonial background, this chapter explores the historical emergence and ongoing consequences of the category animism in the study of religion.
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Smith, Eric C. "“Bringing many souls home to Jesus Christ”." In Oliver Hart and the Rise of Baptist America. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0005.
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As the pastor of the Charleston Baptist Church, Oliver Hart established a pattern of moderate revivalist ministry. His weekly routine of public and private ministry of the Word mirrored that of most ministers in the broadly Reformed tradition. Hart invested a significant portion of each week to preparing and delivering sermons, which he developed according to the classic Puritan method. Outside his own congregation, he partnered with evangelical leaders from a variety of other denominations, including the Anglican evangelist George Whitefield, to spread the revivalism of the Great Awakening. Hart gained a wide acceptance among the residents of Charleston in part because of the respectable social persona he developed, in contrast to the erratic behavior of the Separate Baptists and other radical revivalists. Most significant, Hart adopted the classic moderate evangelical approach to slavery while in Charleston, ministering earnestly to enslaved Africans even as he owned slaves himself. Hart’s respectable, moderate revivalism set the tone for the next century and a half for white Baptists in Charleston and the broader South.