Christianity In Sub-Saharan Africa Research Articles

Review of Emmanuel Katongole, Who Are My People? Love, Violence, and Christianity in Sub-Saharan Africa

Review of Emmanuel Katongole, Who Are My People? Love, Violence, and Christianity in Sub-Saharan Africa

The Future of Christianity in Sub-Saharan Africa

It would be presumptuous of me to say I am telling the future. This attempt is only an educated guess arising out of my own experience of the evolution of Christianity in the space under review, my memory of the shifts as I involved myself in the study of global Christianity from the epoch of the early church through to the modern ecumenical movement. Through all this I made it my business to focus on the area of the world in which God had placed me. One’s locus is critical for what one observes and what one hopes for. This concluding chapter is therefore anchored on what I have read in the preceding chapters of Christianity in Sub-Saharan Africa as they illuminate my experience of Christianity in Sub-Saharan Africa since 1940, when I became aware of my being part of this development. In fact I am, by this contribution, making a wish-list, expressing what I pray for and hope will come to pass. Most germane of all, it represents what I would like to be involved in if I had the requisite talents, and therefore what I would encourage those who have the gifts to undertake. But before I launch into this dream or vision, let me say how I see the landscape before us.

Book Review: Who Are My People? Love, Violence, and Christianity in Sub-Saharan Africa, by Emmanuel Katongole

Book Review: <i>Who Are My People? Love, Violence, and Christianity in Sub-Saharan Africa</i>, by Emmanuel Katongole

Christianity in Sub-Saharan Africa: An African Inculturation Hermeneutic

Christianity in sub-Saharan Africa has always been a focal point for research, with some contending that the preachers brainwashed Africans when they carried the gospel to them since they neglected to learn Africanism. This stays a discussion among the Evangelical Presbyterian Church in South Africa (EPCSA) where the creator of this study is a pastor. It has been stated that when a person becomes a Christian, that individual can never again discuss precursors or converse with predecessors, these terms refer to ancestors It is a transgression, while others say nothing bad can really be said about going to chapel yet rehearsing your African convictions and customs. African religion has faith in predecessors and Christianity has confidence in God. In any case, African religion accepts that God exists yet at the same time wants to get assurance from their ancestors. Some contend that there is nothing out of sorts when individuals practice their African convictions because it is not destructive to them or the following individual. Along these lines, African Religion (AR) instructs that it is critical for one to look for available resources to control or control those outer powers and offices that are more remarkable than human comprehension. This is done through ceremonial practices, mystical recipes, and charms endorsed by strict specialists to the individuals who feel compromised. It is inappropriate to expect that all Africans are something similar and that their customs are something similar or practice for similar reasons. Nonetheless, there are similitudes between African societies. Religion ought to assume a basic part in the redefinition of this peculiarity, as devotees haggle between standard regulations and strict rules. This study will analyse the confirmation that Christianity in the sub-Saharan Africa is a peculiarity and that it ought to lead strict synchronization into new world convictions and strict African practices. African Customs, given the circumstances, include exactly the secret of human reality, our individual, our relations with others and with the world. It contacts that reality that is not to be gotten a handle on and which cannot be verified.

Christianity in Sub-Saharan Africa by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu and Todd M. Johnson.

ROSS, Kenneth R., J. Kwabena ASAMOAH-GYADU and Todd M. JOHNSON. Christianity in Sub-Saharan Africa. Edinburgh: Edinburgh University Press, 2017. 538pp. Hbk. ISBN: 9781474412032. £150.

Christianity in Sub-Saharan Africa, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu, and Todd M. Johnson

<i>Christianity in Sub-Saharan Africa</i>, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu, and Todd M. Johnson

Christianity in Sub-Saharan Africa, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu, and Todd M. Johnson

Christianity in Sub-Saharan Africa, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu, and Todd M. Johnson

Christianity in Sub-Saharan Africa, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu and Todd M. Johnson

Christianity in Sub-Saharan Africa, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu and Todd M. Johnson

Book Review: Christianity in Sub-Saharan Africa

Book Review: Christianity in Sub-Saharan Africa

Christianity in Sub-Saharan Africa, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu and Todd M. Johnson

Christianity in Sub-Saharan Africa, edited by Kenneth R. Ross, J. Kwabena Asamoah-Gyadu and Todd M. Johnson

The Travels and Translations of Three African Anglican Missionaries, 1890–1930

Histories of the modern missionary movement frequently assert that converts were more successful missionaries than Europeans yet details of their work remain sparse. This article examines influential factors in the spread of Christianity in Sub-Saharan Africa in two ways. It explores the complex and variable processes through life sketches of the African missionaries, Bernard Mizeki, Leonard Kamungu and Apolo Kivebulaya, who worked with the Anglican mission agencies SPG, UMCA and CMS, respectively. It identifies common elements for further scrutiny including the role of travel, translation and communication, and the development of continental centres of Christianity and the trajectories between them and local hubs of mission activity. The transnational turn of contemporary history is employed and critiqued to scrutinise the relations between the local and global in order to comprehend the appeal of Christianity in the colonial era.

Religion, Family Law, and Recognition of Identity in Nigeria

In this article, I provide a brief, recent history of clashes in Nigeria as they relate to issues of religion, family, and identity. I then discuss some of the key features of Muslim-Christian contestation in Nigeria as revealed in the recent survey conducted by the Pew Forum on Religious Life, titled Tolerance and Tension: Islam and Christianity in Sub-Saharan Africa. I then address the question of whether Muslim-Christian contestation in Nigeria should be construed as a matter of religion qua religion, or of “religion by proxy.” Finally, I offer an analysis of what this contestation over religion, family, and recognition of identity augurs for the prospects for moderate shari’a and juridical pluralism in Nigeria.

Hopes and Fears: A South African Response to REDCo

Identifying with the aims of the REDCo project, this response focuses on the South African context in which similar research might be conducted. Data is distilled from the report of the Pew Research Forum on Religion and Public Life, Tolerance and Tension: Islam and Christianity in Sub-Saharan Africa, to point to four features of South African life—the importance of religion, the persistence of indigenous religion, the enduring divisions of race, and the significance of gender—that would have to be taken into consideration.

From self-reliant churches to self-governing communities: comparing the indigenization of Christianity and democracy in sub-Saharan Africa

Christian missionaries, especially from Anglo-American Protestant denominations, have been remarkably successful in their effort to plant ‘self-propagating, self-supporting, self-governing’ churches throughout the world and especially in sub-Saharan Africa. Today's international non-governmental organizations and inter-governmental organizations engaged in development, humanitarian assistance, peace-building and human rights resemble ‘secular missionaries’ spreading their gospel of democracy, good governance, peace, justice and sustainable development. This article investigates the extent to which today's secular missionaries might learn from the indigenization of Christianity in sub-Saharan Africa. I conclude that an essential ingredient in the missionary strategy of evangelization is conspicuously absent in contemporary programmes of development, democratization, or peace-building. In particular, the extensive efforts devoted by Protestant missionaries to the translation of their Biblical message into local languages and symbolic repertoires bear little resemblance to efforts to transplant Western ideals of universal human rights or the institutional templates of democratic governance first developed in the United States and Western Europe.