Simple Faith - in Africa and beyond

2018

Aussagen über Armut und Wohlstand im charismatischen Christentum in Tansania Der Aufsatz untersucht Zeugnisse von Frauen in der charismatischen Wiedererweckungsbewegung in Tansania und die geschlechtsspezifischen Erfahrungen von sozialem Leid, Armut und Wohlstand im Kontext des "Evangeliums des Wohlstandes" (Faith Gospel) sowie der neoliberalen Ökonomie. Die Aussagen von Frauen in ländlichen und städtischen Gebieten Tansanias widerspiegeln wirtschaftliches und soziales Leid, aber durch Bekehrung und die Überzeugung, gerettet zu sein, erleben Einzelpersonen eine Transformation und Familien eine Umstrukturierung. Frauen, die sich der Bewegung anschließen, gewinnen anscheinend mehr als Männer, die es schwierig finden, die hohen Kosten langfristig zu tragen. Das Evangelium des Wohlstandes findet mehr Resonanz in den Städten, aber andererseits sehen sich Frauen auf dem Lande gezwungen, um Wunder zu beten.

Tangaza Journal of Theology and Mission , 2018

Last year, Tanzania celebrated 150 years of Catholic Evangelization. The author analyses the evangelization method employed by early Spiritan missionaries to this country, its success and pitfalls and possible ways of amelioration. The early Spiritan missionaries, our ancestors in faith have taught us one remarkable strategy, the preferential option for the poor which must be the guiding principle of any evangelization endeavour. As we celebrate 150 years of Catholic evangelization in Tanzania, this paper is to examine the methodology of our ancestors in faith who dedicated and sacrificed their lives for the evangelization of this beautiful country. The history of evangelization of Tanzania is intrinsically connected to the Spiritans because they were the first Catholic missionaries to evangelize that country or even East Africa in modern era. Their methodology set a pace for other Catholic missionary 1

Gerard Majella Nnamunga, 2024

Last year, Tanzania celebrated 150 years of Catholic Evangelization. The author analyses the evangelization method employed by early Spiritan missionaries to this country, its success and pitfalls and possible ways of amelioration. The early Spiritan missionaries, our ancestors in faith have taught us one remarkable strategy, the preferential option for the poor which must be the guiding principle of any evangelization endeavour.

UFS, 2023

The antithetical antagonistic dichotomy expressed in the saying Chikristu ni Chikristu, Mwambo ni Mwambo chikristu cepeza mwambo niwachinkhalire induces a dualistic approach to Christian faith among some of the Nsenga people belonging to the Reformed Church in Zambia (RCZ), Nyanje Presbytery, Sinda and Petauke districts, eastern province of Zambia. The saying literally translates as Christianity is Christianity and tradition is tradition. Christianity found an established tradition has two implications on the practice of Christian faith. First, it portrays Christianity and the Nsenga culture as antithetical. Secondly, it relegates Christianity to a newcomer and alternative life to traditional culture. This entails that Christianity is welcomed and valued as a 'stranger'. The Christian faith has to be localised for it to transform the Nsenga people and their culture from inside. Some of the Nsenga people belonging to the RCZ face the challenge of localising Christianity and making its teachings part of their conceptual systems. This research proposes that the theological study of the Nsenga people and their cultural formation with an aim of understanding the causes of antagonism between Christian faith and culture, is the starting point for contextual faith formation. Contextual faith formation will strengthen relationships with God, self, and others (humanity and the environment) through growth in knowledge, values, attitudes, beliefs, and praxis. The research explores the possibility of RCZ faith formation to hermeneutically discern possible means of integrating the outcomes from the theological study of the Nsenga people and their cultural formation, in order to address the antagonistic dichotomy. It recommends an integrated, self-theologised and decolonised faith formation conducted by engaging the Nsenga people and their culture to bring about spiritual transformation. This calls for a responsible hermeneutics of the bible, culture, and the RCZ faith tradition.

Harries, Jim. 2013, ‘Understanding and Responding to the Prosperity Gospel in Africa.’ Global Missiology. 3(10),

Much of African appropriation of the prosperity gospel, it is here suggested, arises from Western missionaries’ wealth-based approach to their task. Research in western Kenya finds African religion to be pragmatic. Meanwhile ‘religion’ in the West has been ‘distorted’ by the challenge of secularism. The notion of ‘the global village’ is considered in a new light. Material dependency, aggravated by peculiar African understandings of causation, is found to underlie much of the relationship between Africa and the West. The desire for wealth from Africa combined with the West’s determination to share can make any critique of the prosperity gospel in Africa to appear nonsense. Critics of the status quo are often handicapped through having a limited understanding on one or the other side of the intercultural gulf. Vulnerable Mission; ministry engaged in by Westerners using the languages and resources of African people, is suggested as a contribution from the West to the solution of the prosperity gospel dilemma.

Hekima Review, 2009

Today there are over 90,000 Small Christian Communities (SCCs) in the eight AMECEA countries of Eastern Africa. Kenya alone has over 35,000 SCCs. The past year has seen innovations in the development of SCCs in Africa including Highlights of the SCC Practicum Papers, Case Studies of SCC Involvement in Peacemaking/Peacebuilding and in the Kenyan Lenten Campaign 2009 and Expanding the SCC Global Collaborative Website. A careful assessment of these experiences can help chart new trends in the future of the Catholic Church in Africa. This can lead to deeper theological reflection especially in the context of evolving a contemporary African Christian Theology that includes African Narrative Theology and the Theology of the Church Family of God in Africa.

2019

This paper highlights the religious beliefs of church members in the three African divisions. It focuses on the role of the African traditional religious system, engagement in personal religious activities, and pastor's preaching on the views of adults and youths regarding various Seventhday Adventist and other religious beliefs. SUMMARY OF THE PRESENTATION A key component of the religious life of an individual is religious beliefs, which make religious life distinct from the routine life of a person. Researches reveal that religious life has a positive effect on a person's well-being. Moreover, there is evidence that people with stronger religious beliefs have more positive subjective well-being (Colon-Baco, 2010). These empirical results show the importance of looking closely at the religious beliefs of the members of the Seventh-day Adventist (SDA) Church, which focuses on a wholistic approach to well-being (Lechleitner, 2012). The findings presented in this paper are from the 2017-2018 global church member survey conducted in Africa involving 15,758 respondents: 7,838 from East-Central Africa Division, 5,488 from Southern Africa-Indian Ocean Division, and 2432 from West-Central Africa Division. There were 9,468 males and 5,838 females (452 did not indicate their gender) who participated in the survey with ages ranging from 12 years to 94 years old. Within an African context, the basis of any Christian spiritual inquiry is understanding the African traditional religious system, with foundational religious beliefs as

This contribution offers a descriptive profile of Christianity in Zambia. It is specifically argued that, while there is a noticeable presence of other religions in Zambia, such as Islam and the Bahai faith, Christianity is the dominant religious influence in the country. Be that as it may, I contend that Zambian Christianity may be best described as a mosaic of various Christian expressions. Structurally, I begin with a historical overview of the introduction of missionary Christianity in Zambia and the subsequent shift from mission to church. The second part discusses the changing face of Christianity in Zambia and highlights the challenges and opportunities presented by this development. Finally, I conclude with a discussion of the public role of Christianity in Zambia.

2015

Pope Francis is very popular in Africa and his Post-Synodal Apostolic Exhortation, "The Joy of the Gospel" has received an enthusiastic response. Catholic in the Local Churches in Eastern Africa immediately began using the book in private and public prayer, homilies, talks, recollection days, retreats, workshops, seminars and classes in the constituent colleges connected to the Catholic University of Eastern Africa (CUEA). The pope’s pastoral, practical, down to earth style appeals to many people. The book has been very helpful and inspiring to members of the 160,000 Small Christian Communities (SCCs) in the AMECEA Region. This article treats: “Case Study of a SCCs Workshop;” “Key Passages in "The Joy of the Gospel;'” “An African Theologian Reflects on SCCs;” and “Pope Francis’ Dream of a Missionary Option.”

Journal of Southern African Studies, 2014