By Adrian Hastings
The church buildings in Africa most likely represent crucial development zone for Christianity within the moment 1/2 the 20 th century. From being a few quite tightly managed 'mission fields' zealously guarded through the nice missionary societies, Catholic and Protestant, they've got emerged around the final many years in bewildering sort to selfhood, a club of shut on 100 million adherents and an influential position either inside their very own societies and on the planet Church. This e-book surveys the heritage of Christianity all through sub-Saharan Africa throughout the 3rd zone of this century. It starts in 1950 at a time whilst the church buildings have been nonetheless for the main half emphatically a part of the colonial order and it takes the tale on from there around the coming of political independence and the modifications of the Sixties and early Nineteen Seventies.
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Extra resources for A History of African Christianity 1950-1975
Malan, Strydom and Verwoerd are all thought to have been members. ' P. J. 28 The Broederbond with its carefully formed cells of influential Afrikaners, many of them Predikants, was behind that mobilisation of the Afrikaner people and the Dutch Reformed Churches which produced the 1948 election victory and the subsequent ruthless implementation of the policy of apartheid. While the Church's voice as represented by Archbishop Clayton had effectively failed to mobilise white or black, English-speaking Christians or anyone else, the Church's voice as represented by Die Kerkbode had powerfully contributed to the mobilisation of a sufficient part of the population to project South Africa in a 'Christian national' direction wholly different from that of the liberal non-racial Christianity advocated by Clayton or Jan Hofmeyr.
The Dini, traditionalist and polygamous, had been founded by Elijah Masinde, formerly an adherent of the Friends African Mission. By 1950 Elijah had already been deported to Lamu. Hardly countable as a Christian church, though much influenced by biblical and Christian themes, it advocated the eviction of Europeans and proclaimed the dawning of a new age. An obstinate handful of confused men and women, it struggled on through many years despite repeated official efforts at suppression, with a 32 Church and State mixture of bible and African tradition, strange but not uncommon hopes for a religious-political Utopia round the corner.
A curate in Johannesburg with an unsettled background, no university degree, no clear vision of what he either sought or believed in, no great capacity as a public speaker, an Anglican priest who had previously drifted about Asia and Britain on the fringe of the Communist Party, he was within a few months of arrival helping to organise, and then chairman of, a national non-party organisation called the Campaign for Right and Justice. After two years of struggle, he found the Campaign was changing its character - it was being taken over by its Communist members, partly doubtless because they were the most cohesive and committed group in it.