Contextualization Bibliographies
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Topics: African Initiated Churches

Biblio Format Annotation
Agthe, Johanna. "Religion in Contemporary East African Art." Journal of Religion in Africa 24:4 (1994): 375-88. This article describes three aspects of religious art in East Africa: firstly it examines the artists' personal attitude to and motivation by the Christian religion; secondly, it looks at Christian and Bible subjects in their paintings; and lastly it considers traditional religion and the newer independent churches as motifs.
Anderson, Allan. "The Hermeneutical Processes of Pentecostal-Type African Initiated Churches in South Africa." Missionalia 24:2 (August 1996): 171-85. Very little has been written on the subject of hermeneutics and African initiated churches (AICs). Not being a specialist in biblical studies, I do not presume to offer more than a cursory treatment of this subject, arising from reflection on research conducted in Soshanguve, in northern Gauteng between 1991 and 19952. Insights and remarks referred to in this paper were made by AIC church members during numerous interviews conducted'.
Appiah-Kubi, Kofi. "Indigenous African Christian Churches: Signs of Authenticity." Bulletin of African Theology 1:2 (July-Dec. 1979): 241-249. Reasons for the emergence of the AICs, characteristics, reasons for their attraction and the indigenization of worship in them.
Battlle, Roasrio and Batlle, Agustin "An African Case Study." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 84-90. Geneva: World Council of Churches, 1986. Describes the Organization of African Initiated Churches (OAIC) Theological Education by Extension (TEE) program as a means of enabling a people theology to develop. The OAIC/TEE program gives an opportunity to all: young people, women who have always been marginalized, and men who are not leaders, lay preachers and pastors, bishops, etc. From the bottom to the top everyone may have the training opportunities to study the Bible. This is a corporate enterprise which involves all the people of God and not just a few that represent the group. This corporate learning enterprise is also in accordance with African tradition that puts emphasis on corporate life. This theological community is also the one that decides on the theologial priorities which need to be studied (or discussed).
Beyerhaus, Peter. "The Christian Encounter with Afro-Asiatic Movements." In Christopaganism or Indigenous Christianity?, ed. Tetsunao Yamamori and Charles Russell Taber, 77-96. Pasadena, CA: William Carey Library, 1975. This reflection determines the procedure of this chapter. In the first part I want to describe the phenomenon of the Afro-messianic movements in the categories of anthropology and comparative religion. In the second part I want to identify the syncretistic forces working in these movements from the missiological point of view. In the third part I want to indicate how an improved missionary communication could counteract syncretism by taking in possession the legitimate questions in it, and thus pave the way for a truly indigenous Christian church in South Africa.
Brandel-Syrier, Mia. "The Role of Women in African Independent Churches." Missionalia 12:1 (April 1984): 13-18. Women are a major force in African Independent Churches, as well as in the African parts of the older or "mission" churches. They have expressed their wishes and imprinted their own point of view almost from the earliest days. They have done so in mainly two roles: as founders and healers/prophetesses in the smaller independent churches, and as members of the special women's organizations which every African church has.
Daneel, Marthinus L. "African Independent Church Pneumatology and the Salvation of All Creation." Theologia Evangelica 25:1 (1992): 35-55. Attempts to show that the richness of the Spirit's involvement in these AICs was never obscured by prophetic preoccupation with historically and contextually determined issues as a given period in history. Prophetic involvement in the political liberation struggle and the concomitant image of the Holy Spirit as liberator of the oppressed, for instance, quenched neither the missionary spirit and zeal for individual conversions, nor the propagation of eternal salvation in the present yet still coming Kingdom of God.
Daneel, Marthinus L. "Black "Messianism": Corruption or Contextualisation." Theologia Evangelica 17:1 (1984): 40-77. This paper underscores the importance of a theological assessment of African Independent Churches. It portrays the negative judgment of some missiologists of the so-called messianic movements. On the basis of a western categorical approach, the churches of Shembe, Lekhanyane, and Kimbangu were incorrectly seen as non-Christian or post-Christian. In a discussion of the Christology, pneumatology, and eschatology of these movements, the inherent theological weaknesses are pointed out. It is contended, however, on the basis of empirical facts relating to the Shona Independent Churches in Zimbabwe, that the so-called black "messiah" figures are concerned with a legitimate contextualization of the Christian message related to their own cultural and religious background. In essence they represent defective but genuine Christian churches with a presupposed Christology, a prominent pneumatology, and a realized-futuristic eschatology. Two important matters emerge quite clearly: the essential role of empirical research in theology and the imperative need for ecumenical cooperation between the historic and independent churches, owing to the positive judgment of the Christian nature of the latter.
Daneel, Marthinus L. "The Christian Gospel and the Ancestor Cult." Missionalia 1:2 (August 1973): 46-72. All too often the Christian practice has been to judge the ancestor cult as heathenish idolatry without considering' the psycho-social factors which are at work in this belief. In so doing, we did not do justice to the elenctic approach to the traditional African. There is, therefore, every inducement to take the empirical survival of the ancestor cult and its nature and influence in the lives of African Christians seriously and to determine its scope before a responsible theological approach can be made to the existing problems, In this paper we shall first consider the traditional ancestor cult and rites, in an attempt to show the actual and still surviving ramifications of them. Then the various methods of approach to the ancestor cult of the Protestant, Roman Catholic and Independent Churches will be discussed before concluding with a few theological remarks. It should be noted here that this is not intended to be a study of theological sources nor of the African in general. This is a study in depth of the Shona of Zimbabwe.
Daneel, Marthinus L. "The Encounter between Christianity and Traditional Culture: Accommodation or Transformation?" Theologia Evangelica 22:3 (1989): 36-51. The main focus of this paper is on the influence of four theological traditions (Catholic, Reformed, African theologians, and AICs) on emerging concepts of God in African Christianity. An attempt is made to assess the extent to which these traditions contribute towards an understanding and experience of God within the orbit of daily living.
Daneel, Marthinus L. "Towards a Theologia Africana? The Contribution of Independent Churches to African Theology." Missionalia 12:2 (August 1984): 64-89. It would be impossible to qualify in full the nature of the positive contribution of the Independent Churches to universal theology in the course of a single conference paper. The focal point of this paper is to highlight their significance for a theologia africana in terms of their approach to the African traditional world view and religion. For in their own way they are evolving a relevant theology of religions, not in written form but preached out and enacted in symbolic ritual. Their religious life in itself represents a rudimentary and unsophisticated, yet in many respects original and genuine process of contextualisation. They create the kind of context in which dialogue and confrontation between the Christian message and traditional religion takes place consistently. I shall first of all attempt to qualify the process of dialogue and then reflect on a few of the implications for a contextualised concept of God and particularly for a relevant Christology, which, after all, represents the heartbeat of all Christian theology.
De Gruchy, John W. "Theologies in Conflict: The South African Debate." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 85-97. Grand Rapids: Eerdmans, 1985. It is only now at the end of the colonial period, under the impact of the dynamics of a changing social, political and ecclesiastical environment, that we have begun to perceive how much of our theology is wedded to particular interests that are contrary to the gospel. While European theology might accuse African theology of syncretism, or black theology of ideological captivity, much European theology is guilty of both. If the present theological conflict has done nothing else it has forced upon us the need to face these issues and the need to question the usefulness and validity of imported, undigested and regurgitated theologies, and to work more consciously towards a genuine contextual theology for South Africa. In such an endeavor the theological heritage of Europe, liberated from a colonial mentality, racism, and its captivity to a secularized Western world view, and the theological heritage of Africa will no longer simply confront each other, but interact in the service of the gospel of the reign of God in Jesus Christ, in our context.
Douglas, Stephanie R. "Bringing Order to Chaos: The Role of Typologies in the Study of African Christian Movements." Mission 5 (1998): 257-73. This study has shown that a good typology will yield many fruitful areas of study. Ogbu Kalu chose a clear and limited set of variables for his typology which reveal his stance regarding African historiography and the assessment of church movements (Kalu, The Embattled Gods, London: Minaj Publishers, 1996). By studying the variables of his typology, we discovered that for Kalu, ACM research must begin by addressing the problem of church. A comparison of types, a computational analysis and the application of findings from other research to Kalu's typology point us to other promising areas of research. At the same time, we saw that typologies answer a limited set of questions according to the variables chosen. For example, Turner's typology helps students understand the historical and sociological origins of AICs, whereas Kalu's typology raises theological issues concerning ACMs. Finally, I hope this paper has convinced at least some skeptics that typologies are indeed immensely useful things.
Dovlo, Elom. "The Church in Africa and Religious Pluralism: The Challenge of New Religious Movements and Charismatic Churches." Exchange 27:1 (1998): 52-69. Explores the challenges new religious movements (from ATRs, Islam, and AICs) pose to the contemporary African church and how the "mainline" church needs to respond to the challenges.
Hollenweger, Walter J. "The Theological Challenge of Indigenous Churches." SEDOS Bulletin (1990): 244-246. This article does not discuss the amazing numerical growth, vitality, and diversity of non-white indigenous churches or new religious movements--It looks rather at the challenge of these churches for our own theological thinking. In general the growth of the indigenous churches is part and parcel in the shift of the center of gravity of Christianity from the West to the South. These indigenous churches present us with three challenges. These are: 1) to recognize a return of Christianity to its roots; 2) to search for a new ecumenical and intercultural theology; and 3) to search for the practicalities of such an intercultural theology. Three topics are proposed as particularly important: dreams and visions; healing of the sick; and propositional and oral communication.
Hollenweger, Walter J. "The Theological Challenge of Indigenous Churches." In Exploring New Religious Movements: Essays in Honour of Harold W. Turner, ed. A. F. Walls and Wilbert R. Shenk, Elkhart, IN: Mission Focus Publications, 1990. The indigenous churches of Africa provide three challenges for our own theological thinking: 1) to recognize a return of Christianity to its (third-world) roots; 2) the search for a new ecumenical and intercultural theology; and 3) the search for the practicalities of such an an intercultural theology, including three topics of vital concern: a) dreams and visions, b) healing of the sick and c) propositional and oral communication.
Ikenga-Metuh, Emefie. "The Revival of African Christian Spirituality: The Experience of African Independent Churches." Mission Studies 7:2 (1990): 151-71. This essay would want to determine the contributions which traditional forms of African spirituality can make to the revival of the spirituality of African churches and African Christians. The experience of the African independent churches will be very useful in this exercise. We shall first examine how the African Independent Churches have tried to incorporate aspects of traditional forms of African spirituality into their systems. Finally, we shall go on to suggest guidelines for introducing these and other traditional forms of African spirituality to enrich the spirituality of churches in Africa and the Christian life of Africans in a way that will enable them to remain truly Christian and truly African. Before we go into these, we need first to examine the concept and implications of Christian spirituality.
Kailing, Joel B. "Inside, Outside, Upside Down: In Relationship with African Independent Churches." International Review of Mission 77:305 (January 1988): 38-58. Explores the AICs: how we have responded to them; how we need to listen to them, how we should speak to them (including a typology of the AICs). Posits that when we listen to and learn from each other, an overturning of the world's categories (such as in Acts) can take place.
Lartey, Emmanuel Y. "Healing: Tradition and Pentecostalism in Africa Today." International Review of Mission 75:297 (January 1986): 75-81. Fictional though historically accurate case study of a young evangelical Christian in Ghana to point toward important pastoral and missiological issues raised by the presence, faith, and practice of the indigenous independent Pentecostal churches in Africa today. Concludes: There can be little doubt that the church was commissioned by Christ to continue a healing ministry that would point to and embody God's continued care for the people in the world. Healing continues to be a sign of the kingdom of God among human beings. In Africa the indigenous independent Pentecostal churches have challenged the western mission-founded churches into a reexamination of the place of healing through prayer and caring in their mission to the world. This is a challenge well worth heeding, not only in Africa but throughout the world.
Loewen, Jacob A. "Mission Churches, Independent Churches, and Felt Needs in Africa." Missiology 4:4 (October 1976): 405-25. The African independent churches often have to stand against the traditional churches in order to emphasize what is African - but often at the expense of spiritual development. Is it possible to help the independent churches become more biblical while continuing to meet the basic needs of the African Christian? At the same time, can the churches that came to Africa deeply imbedded in Western culture extricate themselves from this cultural encumbrance and become churches that will produce true African Christians? Bible Society Consultant Jake Loewen believes that the answer to both questions is "yes".
Mijoga, Hilary B. P. "Hermeneutics in African Instituted Churches in Malawi." Missionalia 24:3 (November 1996): 358-71. This study is based upon primary research done among eighteen African Instituted Churches from various districts of Malawi. The aim of the research was to carry out a detailed study of biblical interpretation in these churches. Its specific objectives were: to investigate the issues that are considered when preparing for exegesis; to find out problems faced by local exegetes when undertaking biblical exegesis; to examine the texts and themes popularly chosen and the reasons for their choice; and to assess the role of songs in biblical exegesis. Regarding the theological importance of this project, it may be pointed out that researchers on AICs in Malawi have approached them from the historical, sociological, and anthropological perspectives. The approach adopted in this research was theological, and specifically from a hermeneutical perspective. It was the intention of the research that the hermeneutics perspective adopted would a) pave the way for further theological studies of AICs in Malawi; b) help mainstream Christian Churches learn something from how these churches interpret the Bible, and c) avail the AICs themselves of the opportunity to gain something from the experience of their colleagues.
Mojola, A. Osotsi. "Vernacularization and the African Independent Churches Cross-Cultural Encounters: Some Preliminary Observations from Close Quarters." Africa Theological Journal 22:2 (1993): 130-46. Impact of the translation of the Bible in vernacular languages from a Kenyan's perspective, with focus on the AICs.
Mosala, Jerry Itumeleng. "African Independent Churches: A Study in Socio-Theological Protest." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 103-111. Grand Rapids: Eerdmans, 1985. South Africa is by definition a conflict-ridden society, although the exact nature of the conflict is often assumed rather than precisely articulated. It is nevertheless clear that central to this conflict are racial and economic divisions inherent in the contemporary South African scene. The pertinent task of the theologian in this situation is not merely to identify the task of theology but, more precisely, to perceive the nature and identity of conflict which is inherent in theological discourse. Theology is too often seen as 'neutral' in such conflict. Theologians do not readily understand that they are part of the conflict. They create the impression that theology is able to stand outside the world of social conflict, and from this elevation pontificate on the activities of the day. This essay attempts to correct that perception by demonstrating that theology arises out of and bears the indelible marks of racial and social conflict in South Africa, as elsewhere. It is argued here that what is commonly referred to as 'contextual' theology must be subjected to a thorough sociological and cultural analysis. For the purpose of this task the African Independent churches are identified as a point of reference.
Nthamburi, Zablon. "Toward Indigenization of Christianity in Africa: A Missiological Task." International Bulletin of Missionary Research 13:3 (July 1989): 112-18. The objective of indigenization is to give expression to Christianity in African religio-cultural terms. It is an attempt to create a synthesis between African culture and Christianity. It aims at abolishing syncretism, which renders African Christianity ineffective. In presenting Christianity in a way that is congenial to the African experience and reality, African Christians win be enabled to live out their faith authentically and creatively. This article explores the African scene in regard to indigenization, dealing with history, African Theology, the AICs (and Kimbanguism in particular) and the task ahead.
Nussbaum, Stan. "Re-Thinking Animal Sacrifice: A Response to Some Sotho Independent Churches." Missionalia 12:2 (August 1984): 49-63. The main points of the paper are: 1) Independent churches present a new method of worship, with a few proof-texts; 2) Western theologians do not consider the method of any relevance to them, either rejecting it or accommodating it as a culture-bound phenomenon; 3) A closer look shows some valuable cultural insight in the independent church practice, even if the attempt to include this in Christian ritual is not considered completely successful and 4) The Western theologian, or the African theologian of a mission church, is challenged to make a new proposal which goes beyond his old position and the current independent church position. This paper deals with the sacrifice issue, but if the method proves successful there, it should be applicable to many other matters of church doctrine and practice. The independent church challenge, though rarely articulated as a theological system, should help us in the never-ending process of doing our own theology and leading our churches.
Obeng, E. A. "Inroads of African Religion into Christianity: The Case of the Spiritual Churches." Africa Theological Journal 16:1 (1987): 43-52. An examination of some of the areas of contact between the AICs and African culture from examples in Ghana and Nigeria. Focuses on modes of worship, healing, marriage and organizational structure.
Olowola, Cornelius Abiodum. "An Introduction to Independent African Churches." East Africa Journal of Evangelical Theology 3:2 (1984): 21-50. The African Independent Churches are the fastest growing churches in Africa today. Because these churches are growing fast and have great influence upon the people of Africa, it is necessary to investigate their beliefs. It will then be necessary to briefly discuss what these churches are, why they grow, and what part of their theological. beliefs make them acceptable to the people.
Onibere, S.G.A. Ose. "The Phenomenon of African Religious Independency: Blessing or Curse on the Church Universal?" Africa Theological Journal 10:1 (1981): 9-26. The eruption into the African religious arena of no fewer than six thousand religious movements in our present century is phenomenal enough to arouse curiosity. Indeed, much has been written on the phenomenon, but there is still much more to be done. The modus operandi in our treatment of the subject will be to look at the following: the circumstances surrounding the rise of the independency phenomenon; its relevance to the African situation; the quality of the independents; and the doctrinal position of the independent churches.
Oosthuizen, G. C. "Indigenous Christianity and the Future of the Church in South Africa." International Bulletin of Missionary Research 21:1 (January 1997): 8-12. Analysis of the AICs in South Africa. Concludes that in South African society, where the major lines of cleavage have often been ethnically drawn, the strong AIC record of ethnic reconciliation and harmony will greatly benefit the peaceful development of this multiethnic nation. In spite of the power of secularization and the continued Western-oriented character of the mainline churches, African traditional spirituality and world view will not be destroyed but will continue to make their influence felt. The AIC churches demonstrate the power of worship and community life that is existential and holistic.
Oosthuizen, George C. "Interpretation of Demonic Powers in Southern African Independent Churches." Missiology 16:1 (January 1988): 3-22. African Independent Churches (AIC) have grown especially in South Africa at a tremendous pace. Various reasons account for this tremendous growth such as several major emphases: Africanization of the church, socioeconomic deprivation, the adaptation process from the microcosmic to the macrocosmic world, and a holistic approach to healing which takes note of the indigenous cosmology. The latter aspect is a central issue. There are two types of diseases--natural, behind which are no malicious external forces, and those which are understood only within the context of African cosmology such as witchcraft, sorcery, ancestor wrath, spirit-possession. The missionaries ignored these forces and the problems Africans encountered with them. To these malicious forces the AIC give attention and their handling of them makes a decisive impact. This is the main theme of the article.
Oshun, Christopher O. "Joyfulness: A Feature of Worship among African Independent Churches (AICs)." Mission Studies 9:2 (1992): 182-203. "Joyfulness" as a theme does not feature regularly in missiological or ecumenical circles.' Moreover, it is often a neglected issue in missiological or theological discourses, whether on the Pentecostals, or similar Christian enthusiasms across the world.' This is particularly true of church movements in Africa generally described as African Independent Churches. The paper will examine the following issues as follows: 2. A Resume of AICs' Evolution; 3. Understanding joyfulness in Worship; 4. Understanding Worship among AICs; 5. Worship and Symbolic Acts of joy in AICs; 6. Joy in Worship as a Sign of the New Age; and 7. Conclusion.
Owoahene-Acheampong, Stephen. "Theology and Healing of African Independent Churches." Kerygma 27 (1993): 93-109. Among the activities of AICs, healing activity stands out as a very important element. We shall, in this paper, (which is mostly descriptive, and only hints at interpretation at the end), look at the theology and healing practices of the AICs, how they see themselves as fulfilling the will and mandate of Christ, and how they are serving the spiritual, physical and the existential needs of Africans through the integration of African traditional elements into Christianity. We shall do this by looking at some factors that are common to them all as regards their theology and healing practices. The major difference we note among them in this area is their attitudes to Western medicine and African traditional medicine.
Pato, Luke Lungile. "The African Independent Churches: A Socio-Cultural Approach." Journal of Theology for Southern Africa 72 (September 1990): 24-35. Theoretically this paper claims that the focusing on syncretism as the dominant explanatory motif of the AICs evades the issue, and does not provide an adequate understanding of the AICs. The suggestion here is twofold: firstly, this kind of explanation of the nature of the AICs does not provide an account of the socio-cultural and religious conflicts and thus the struggle for liberation that gave rise to the emergence of the AICs. Secondly, it does not clear up the puzzlement as to why the AICs exist and continue to grow rapidly in just the fashion they do. Unless the AICs are seen primarily in terms of the historical, cultural and socio-political conflicts between the missionaries and their successors, on the one hand, and blacks and whites on the other, their character and worth cannot be adequately appreciated and understood.
Pobee, John S. "Healing--An African Christian Theologian's Perspective." International Review of Mission 83:329 (April 1994): 247-55. Author defines self in terms of African, Christian, and theologian as foundation to exploring issues related to healing in the AICs and the healing ministry of the church around the world. Concludes; the yearning for churches to exercise healing powers in Africa has an important message for mission studies: missions and missionaries cannot occupy a methodological limbo in which they ignore the hopes and fears of the peoples to whom they address themselves. Missions must be set in the context of African cultures. Thus the criterion of success in mission will be the local significance of the activity of mission. But that should also contain a challenging dimension of the gospel, offering also a humble but trenchant critique on its cultural beliefs of illness and health, in short a transformation of the culture.
Pollitzer, Ph. "Ancestor Veneration in the Oruuano Movement." Missionalia 12:3 (November 1984): 124-28. Today the Oruuano Movement may be characterized as being the Evangelical-Lutheran Church for the Herero in Namibia. It belongs to the Ethiopian type of Independent churches and allows its members ancestor veneration without reservation. It draws (in practice, rather than in principle) its membership almost exclusively from the Maharero faction of the Herero nation with the Mbanderu having their own church, the Church of Africa, which came into existence after political rivalries with the Maharero, and the Zeraua mainly staying faithful to the Evangelical Lutheran Church. This short article focuses on the phenomenon of ancestor worship in the Oruuano. How does it manifest itself? Which role does it play in the devotion and life of the movement?
Pretorius, Hennie. "The New Jerusalem: Eschatological Perspectives in African Indigenous Churches." Missionalia 15:1 (April 1987): 31-41. In our attempt to discover eschatological perspectives in AICs, it is helpful to make a clear distinction between the explanatory theories and insights of scholars on the one hand, and the self understanding of these churches on the other. We shall trace whether empirical research (albeit of a very limited scope) bears out the generalized conclusions on the role of eschatology in these churches. To facilitate this investigation, we shall first survey some of the literature that contributes significantly to the understanding perspectives on eschatology in AICs. After this the results of research in which members of these churches responded, will follow. Finally conclusions will be drawn, relating the particular (the Transkeian sample) to the universal (the movement in Africa at large).
Sengwe, Ngoni. "Identity Crisis in the African Church." Evangelical Missions Quarterly 17:3 (July 1981): 91-99. The independent churches are an outgrowth of the desire for a more African and a less Western expression of faith and life. There is still time to encourage faithfulness to Scripture by building relationships of trust and respect.
Shank, David A. "Mission Relations with the Independent Churches in Africa." Missiology 13:1 (January 1985): 23-44. Shank provides an overall Africa-wide survey of the approaches that have been made to African Independent Churches (AICs) in the last quarter century by older churches or expatriate agencies. In his conclusion he begins the important process of establishing some of the guidelines that should inform the new missiology we need in this field.
Shank, David A. "What African Indigenous Churches Can Teach Western Churches." Mission Focus 13:1 (March 1985): 5-8. In this article a number of characteristics of AICs from which Westerners can learn are explored: the concept of use of power, importance of the themes of liberation and spiritual combat, contextualized interpretations of Scripture, divine mystery, and importance of laity in a community of spiritual gifts. Further study and mutual sharing will uncover other learnings.
Shenk, Wilbert R. "New Religious Movements: Their Contribution to Missiology." SEDOS Bulletin (1990): 268-274. The phenomenon of new religious movements usually is divided into two major groupings: movements in the industrialized Western world (since 1945) and movements which have sprung into existence outside the West. These movements are the product of the encounter between a powerful external influence and a primal society. In general, new religious movements arise as a result of upheaval and clash. But the one variety occurs primarily intraculturally while the other results from intercultural contacts. Our purpose here simply is to establish the genetic link between the missionary movement and the emergence of new religious movements in primal societies worldwide. Six facets of the new religious movements are explored: contextualization, theological reformulation, religious innovation, economic and cultural development, church growth, and ecumenical relationships.
Thomas, Linda E. "Constructing a Theology of Power: Lessons from Apartheid." Missionalia 25:1 (April 1997): 19-39. This article develops a prolegomenon for a constructive theology of power by using anthropological theory and method to analyze the St. John's Apostolic Faith Mission Church in Guguletu, Cape Town. Special attention is given to the symbol systems used in worship and healing services to reorient the members' social reality. The article contends that AIC members construct rituals for survival and self-invigoration within life-threatening social, economic and political structures. It argues that AIC members produce 'hidden transcripts' (James Scott) or ritual acts of contestation to formulate a theology of power embedded in their life experiences. Ritual is a vehicle used to create a transformative theology of power as a form of 'infrapolitics' that fights against the physical, social, and economic structures that cause death.
Thomas, Norman E. "Images of Church and Mission in African Independent Churches." Missiology 23:1 (January 1995): 17-29. African independent/indigenous churches (AICs) are integral to the mainstream of Christianity, rather than an aberration. This article is an analysis of the images of church and mission of AICs of the Pentecostal/prophet-healing type--many of which provide a renewed emphasis on apostolic church images. Six images of the church are described with illustrative cases: the church as Mt. Zion, the church as the place where the Spirit dwells, the church as diverse gifts but one Spirit, the church as a place of power to protect and heal, the church as a disciplined community, and the church as the deliverer from poverty. Four images of mission follow: experiencing the Spirit's power, commissioning all believers for mission, healing, and restoring God's creation.
Tlhagale, Buti. "Towards a Black Theology of Labour." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 126-34. Grand Rapids: Eerdmans, 1985. Black theology is a direct, aggressive response to a situation where blacks experience alienation at political, economic and cultural levels. The symbolic value of the word 'black' is that it captures the broken existence of black people, summons them collectively to burst the chains of oppression and engage themselves creatively in the construction of a new society. Black theology is aimed at the liberation of the black people and hopefully that of whites as well. Whereas the term 'contextual theology' remains an evasive expression in so far as it accommodates the self-justification of the oppressing group, 'black' in black theology underlines the unique experience of the underdog. Black theology is a radical, purposeful deviation from Western theology. It is suspicious of a Christian tradition that accepts uncritically the economic and political institutions of the day. It resists the 'ossification' of Christian values couched in the idiom of the dominant group. If black theology is to talk meaningfully about Christian symbols, and how they affect the socio-economic conditions of the black people, it will have to grapple with the fundamental contradictions within present society. The starting-point of this paper is the laboring black people.
Walls, Andrew F. "The Anabaptists of Africa? The Challenge of the African Independent Churches." Occasional Bulletin of Missionary Research 3:2 (April 1979): 48-51. In regard to the AICs, article analyzes 1) What is the place of these movements within the history of religion as a whole? and 2) What is their place within African Christianity?
Zvanaka, Solomon. "African Independent Churches in Context." Missiology 25:1 (January 1997): 69-75. The Zion Apostolic Church has made great attempts to contextualize the gospel; a process which is reflected among other things in their church structures, in their calling to conversion and vocation, in their worship, and in ritual life. The nucleus of the church consists of members with kinship ties. Dreams and visions are regarded as important channels of communication between the human and the divine. For them worship time is characterized by celebration and spontaneity. Baptism, faith healing, and consolation ceremonies are practices of special significance--it is here particularly where the process of contextualization is in evidence.