Christians In Africa Research Articles

Особливості поширення раннього християнства у римській провінції Африка

The purpose of the article is to research the first origins of Christianity in the Roman province of Africa, to establish the geographical and chronological origin of early Christian doctrine in this region, and to determine the nature of its initial development. The research methodology is based on the principle of historicism and social approach. The article uses chronological, comparative historical approach, and analytical methods. The scientific novelty consists in the wide use of various source: written (early apologetic, hagiographic), archaeological and epigraphic, linguistic comparison of written sources, as well as the involvement of the latest historiographical research on Christianity in Roman Africa. Conclusions. Roman Africa underwent its initial Romanization after victory of Rome in the Punic Wars, and Proconsular Africa became a province of the Roman state in the first century B.C. The extensive trade network of Proconsular Africa with the Eastern and Western provinces of the Roman Empire contributed to the rapid urbanization and economic growth of the region. The constant trade and economic communication of the province made it possible for early Christianity to spread to the area. The first references to Christians date back to the second half of the second century AD and are typically written Christian texts of an urbanized nature. The Latin and Greek versions of these sources indicate the initial bilingualism of the early Christian ecclesia of Africa. The spread of Christianity in Africa came from both the Roman church and the churches of the Eastern provinces, and from there thanks to the Jewish trade diaspora. The beginning of the third century AD is characterized by the rapid development of the church in Africa and the work of the early Christian apologist Tertullian, who left behind a large written heritage. The earliest references to Christians in Proconsular Africa also indicate sporadic conflict between pagan society and local authorities against Christians.

Neo-Pentecostalism and gender-based violence before and during COVID-19 in South Africa

Pentecostal Christians in Africa preach a pragmatic gospel that attempts to address social, practical and contextual concerns. Similar patterns may be seen in the emergence of neo-Pentecostalism in South Africa and other parts of the continent. Neo-Pentecostalism is commonly known for the use of God-talk that promises people solutions to their socio-economic issues such as unemployment and poverty if they obey the prescripts of the so-called ‘prophets’ or ‘man of God’. Nonetheless, the global devastation caused by the COVID-19 left much to be desired. In South Africa, it highlighted the high extent of gender-based violence (GBV) in addition to other societal issues. Although GBV has always been a problem in South Africa, its cases increased drastically during the COVID-19 pandemic to the point where GBV was also declared a pandemic. This has compelled various social structures to start exploring solutions to stop this conundrum. The overarching question posed in this article was how neo-Pentecostal rhetoric about God contributes to GBV cases in South Africa before and during the COVID-19 pandemic, given that God-talk has been utilised to influence people’s perceptions of and reactions to other societal concerns. As a result, this article aimed to investigate this subject while also outlining some potential solutions that African Pentecostals can consider as possible contributions to the struggle against GBV in contemporary South Africa. The study used a literature analysis to achieve this goal and it followed an interdisciplinary approach in the collection of the relevant data. These disciplines included theology, social sciences gender and sexuality studies. Therefore, the literature analysis focused on how neo-Pentecostalism intersect with gender and social issues that are actors in the rise of GBV in South Africa. Furthermore, the concept of God-talk was adopted as a theoretical framework guiding the discussion in this article, whilst the African ethic of Ubuntu [humanness] was proposed as an antidote that can be used in transforming God-talk and contributors of GBV in church and society. Ubuntu brings to consciousness that pastors and every member of society should treat each other as created in the image of God and with respect and humanness as we all exist because of and for others.Contributions: This article contributes to the body of knowledge aimed at finding solutions to GBV in South Africa. Finding solutions is critical as GBV continue to be a challenge in South Africa and elsewhere.

Roles of the Diaspora Christians in Mission and Evangelism From an African Orthodox Perspective

"This paper will focus on the specific roles that the diaspora orthodox Christian can play in mission and evangelism today. The main objective is to bring into the attention, and especially from a missiological point of view, the fact that the diaspora Christians can have an active role to play in the mission of the church. The active Orthodox Church missions has been understand to mean overseas mission and especially in Africa, Asia and in the Albania. However, in the course of the orthodox Christian migration history, there has been missiological connection between the diaspora Christians in the hosting countries and their respective home countries. The focus of this paper is on this missiological connection and how it can translate to an active role of the involved Christians to the mission of the church in Africa. The paper tracks the mission praxis of the diaspora Christians in Africa and beyond. Keywords: roles, diaspora Christians, mission and evangelism, philanthropic works, diakonia, witness. "

Exploring religious power: A re-reading of Micah’s metaphor of food (Mi 3:5) in the context of African religious space

Power and exploitation of power constitute an essential aspect of Micah’s oracles in the literary prophetic book, and surprisingly, exploitation of religious power was both highlighted and criticised by Micah. This article attempted to explore the religious power by reading and re-reading Micah’s metaphor of food in the context of contemporary Christian religious space in Africa that is marked by power relations, economic and material consciousness, exploitation, poverty and corruption. Clearly, images are important in people’s attempt to comprehend God and the spiritual community of which they are part, and to understand their roles. Consequently, this article employed a biblical, literary, theological and comparative method, to explore Micah’s metaphor of food in Micah 3:5 against the background of exploitative powers. In this article, the author believed that Micah’s food metaphor (Mi 3:5) is an appropriate image to capture the imagination and orientation of present-day religious leaders and Christians in Africa, and consequently, a viable medium to re-direct and inspire the work of the ministry, in a materially conscious world. The article thus demonstrated how religious power can become a vehicle for exploitation of people, for services rendered in the community.Intradisciplinary and/or interdisciplinary implications: This article brings together insights from the biblical, literary, and theological exploration of Micah’s metaphor of food in Micah 3:5, into dialogue with practical Christian theology and ethics. Consequently, it provided a voice against commercialisation of spirituality, contemporary religious consumerism, false prophetic activities, and corrupt religious space, in the ecclesia community context.

The Apocryphal Paul as Divided Martyr: The Rhetoric of Schism and Legitimacy in Early Christian North Africa

Neither the epistles of Paul (authentic or disputed) nor the Acts of the Apostles address the death of the apostle, but this is a focus in the later apocryphal acts. This article examines the importance of this image of Paul as a martyr for the development of early Christianity in North Africa. Evidence from Tertullian, from texts describing the death of Cyprian of Carthage, and from the writings of Augustine, demonstrates that Paul was the model martyr for the African church. Paul’s status as such became a major point of contention in the competing claims to authority and legitimacy during the Donatist Controversy. The article analyses rhetorical claims to the Pauline legacy from the Caecilianist side (the writings of Optatus of Milev and Augustine) and the Donatist side (a mosaic from Uppenna and the Acts of the Abitinian Martyrs). Each side claimed that their martyrs were the true successors of Paul, and therefore they were the true Christians in Africa.

African Reading of Psalm 24:3-6: The Implications for the Enforcement of Morality among Christians in Africa.

This paper deals with the African reading of Psalm 24:3-6: The implications for the enforcement of morality among Christians in Africa. The book of Psalms is subdivided into five books comparable to the Pentateuch. Psalm 24 falls into the first book which is used as a liturgy of entrance into the Israelite temple. In Psalm 24:3-6 a worshipper asks for entry requirements to be met which are clean hands and pure hearts, not lifting up the soul to what is false, and not swearing deceitfully. The methodology used is the African perspective of readers’ response. Pastors and Christian leaders must lead the people with integrity befitting the sacredness of the hill of the Lord. Christians are the temple of God and are expected to observe ritual purity everywhere every time in order to receive blessings from God, (Onyame). Keywords: Morality, Shrine, clean hands, pure hearts, ritual purity.

Review: Global Christianity and the Black Atlantic: Tuskegee, Colonialism, and the Shaping of African Industrial Education, by Andrew E. Barnes

Review: Global Christianity and the Black Atlantic: Tuskegee, Colonialism, and the Shaping of African Industrial Education, by Andrew E. Barnes

아프리카의 기독교와 이슬람

By the 21st century, the interpretation regarding sociology of religion has a concern about the results of a survey on the world population breakdown of Christianity. A particular article of “The Changing Face of Christianity” was released from the Newsweek report on April 16, 2001. The article contains an eye catching picture. It shows that young African Jesus has the black skin with a traditional African costume in the article. The reason why it is so controversial because it deviates from the type of Christianity. The researcher wonders why the article introduces Black African Jesus. The mission theologians examined the figure of black Jesus and pointed out that the central focus of the future Christianity is moving toward Africa. It means that the mission for Africa regarding the propagation of Christianity is evolving as compared to the western.BR The missionaries and theologians have higher expectation of success regarding the mission in Africa, regardless of that Africa has a long history of conflict between Islam and Christianity. As the major religions, Islam and Christianity have been spread for many years in Africa. Frist of all, Christianity of Africa have been spread since 1900s with the European colonial policy. After two centuries, the churches of Africa had to deal with difficult issues such as “racism” and “religious colonialism” under the influence of European colonialism. Churches in Africa has grown as indigenous churches since its independence. They have developed AIC (African initiated Churches). Throughout this movement, there are thousands of African Churches at present. Southern Africa has the highest ratio of Christianity. On the other hand, Western Africa has the lowest ratio of Christianity.BR Secondly, as one of the major religion, Islam has certain characteristics according to regional tier of Africa. In North Africa, Sufism has occupied over the whole area since the 12SUPth/SUP century. Algeria and Morocco of Khawārij are Islamised because of its tribal ties and trades. In the case of Sub-Saharan Africa, many Muslim merchants have played a key role in spreading of Islam. A group of Muslim merchant of Sudan has been extremely in active in order to propagate Islam and set up a cooperative system with elite politicians. This effort has resulted in spreading of Islam widely in Ghana, Mali and Kanem. The propagation of Islam of Africa have been disturbed by European colonialism. However, it is important that Islam of Africa plays a key role as universal values beyond tribal ties and powerful resistance to European colonialism. Since its independence, Islam of Africa have been growing more than before. It is the most important foundation in forming the Islamic state. Also, the different types of Muslims started activating for Islamization including Muslim Brothers(Islamism), nationalism, folk Muslim and etc.BR Africa is the second largest and second most populous continent in the world after Asia. Currently, Africa has 61 territories and there are 1.1 billion people by 2014. It is a 14.8 percent of the world population ratio. Islam and Christians in Africa are very eager in each mission work. In addition, the relations between Islam and Christianity has caused a variety of conflicts in policy, culture and economy. As mentioned previously, Mission theologians have an interest in mission work in Africa. To be successful, missionaries need more proper ways to approach Africa. The researcher has confidence in that many Africans spread the gospel to their family, friends and coworkers. Also, many missionaries of indigenous African send out a message to the Middle East as an evangelist.

Comparing the Impact of Religious Discourse on HIV/AIDS in Islam and Christianity in Africa

In examining the strikingly high prevalence rates of HIV in many parts of Africa, reaching as high as 5% in some areas, how does the discourse promoted by the predominant religions across the continent, Islam and Christianity, affect the outlook of their followers on the epidemic? This question becomes even more intriguing after discovering the dramatic difference in rate of HIV prevalence between Muslims and Christians in Africa, confirmed by studies that have found a negative relationship to exist between HIV prevalence and being Muslim in Africa, even in Sub-Saharan African nations. Why does this gap in prevalence rates exist? Does Islam advocate participating in less risky behavior more so than Christianity? By comparing the social construction, epidemiological understanding and public responses among Muslim populations in Africa with Christian ones, it becomes apparent that many similarities exist between the two regarding discourse and that, rather than religious discourse itself, other social factors, such as circumcision practices, contribute more to the disparity in HIV prevalence than originally thought.

Spirituality and Mysticism: A Global View

Reviewed by: Spirituality and Mysticism: A Global View Michael E. Lee (bio) Spirituality and Mysticism: A Global View. By James A. Wiseman. Maryknoll: Orbis Books, 2006. 242pp. $20.00 The instructor of Christianity faces daunting tasks in the typical university classroom. In a period of specialization, how does one provide students a broad sense of a two thousand year old tradition? How does one offer a history of Christianity that moves beyond the great texts and considers art, liturgy, and modes of discipleship? Moreover, how does one achieve this while giving due attention to those marginalized voices being retrieved by contemporary scholarship, the voices of women and of Christians in Africa, Asia, and Latin America? In his short but ambitious book, James Wiseman provides a very useful resource to those who would take on the aforementioned tasks and examine the Christian tradition with an eye to the great contributions being made by the development of spirituality as an academic discipline. Though the book might be of interest to the general reader because of its clear prose and readability, its brief, almost encyclopedic, treatment of figures and the questions for reflection that conclude each chapter seem to make it best suited for a classroom. In the hands of a knowledgeable instructor, this book can be used as a serviceable map, providing students a big picture that can be filled out as the instructor chooses. It has ten chapters divided into three sections: chapters one and two focus on spirituality and biblical spirituality, respectively; chapters three through seven conduct a chronological sweep of Christian spirituality from early Christianity to the Reformation; and finally, the last three chapters focus on modern Christian spirituality in Asia, Africa, and the Americas. Appearing as part of Orbis Books's "Theology in Global Perspective" series, the book can be likened to an atlas in the scope of its coverage of Christian history and the wide-ranging impact of spirituality upon this history. Wiseman opens the book with a helpful exploration of how current authors are using the terms "spirituality" and "mysticism." Supported by good footnotes, the reader is introduced to the work of important figures such as Sandra Schneiders, Walter Principe, and Bernard McGinn. Wiseman concludes this chapter by drawing on Lonergan's notion of "functional specialties" to stress the variety of tasks required by the study of spirituality. All in all, this offers a fine primer for the student with no previous knowledge of the area. [End Page 233] The second chapter of the text is entitled, "Biblical Spirituality," a title whose ambiguity is utilized by the author. Wiseman presents both a sketch of the spirituality of the biblical authors and the different forms of exegesis that have guided spiritualities. If that represents an enormous amount of material to cover in one chapter, then it signals both a strength and weakness of Wiseman's global task throughout the book. Sketching the spirituality of the First Testament in four pages is simply too difficult a task to execute justly. Here is a case where the global view flattens out too much of the interesting topography. The text functions better when Wiseman utilizes the biblical tale of Abraham as a lens through which to examine the history of biblical interpretation. Some might quibble with the manner that Wiseman divides biblical interpretation into pre-modern, modern, and post-modern paradigms—a schema he adopts from David Tracy. The problem lies not so much with this categorization itself, but rather how it omits one of the significant aspects of Tracy's nomenclature. For Tracy, working out of a Gadamerian viewpoint, postmodern readings of scriptures are not only characterized by the way they spot systemic distortions in the text, but by a fundamental shift in position in relation to the text itself. While modern historical-critical methods looked "in" and "behind" the text, postmodern methods ask about that meaning "in front" of the text; that is, they pay attention to the interpretive horizon of the reader as an essential component of the elucidation of meaning. So, while Wiseman correctly identifies the work of feminist biblical scholars, such as Elisabeth Schüssler Fiorenza and Phyllis Tribble, as postmodern, he focuses on their...