It begins with an account of two workshops in Cambridge and Johannesburg, where all the authors in this special issue presented. 7 A. Hastings, The Church in Africa 1450–1950, Oxford History of the Christian Church (Oxford: Clarendon, 1994); C.K. No_Favorite. Robert Houle reveals that church allegiances are to sites and locations as much as to denominations. And although not dealt with explicitly by any of the authors in this special issue, recent developments within the Pentecostal churches themselves blur the often-taken-for-granted line between ‘mission’ and ‘independent’ church. Setiloane, African Theology: An Introduction (Johannesburg: Skotaville Press, 1986), see also P. Makhubu, Who are the Independent Churches? Download A History Of Christianity In South Africa books, Language: en Pages: 320. In keeping with this wider transnational turn, many of the articles in this special issue show that, while nationalists invested in the dream of territorially-defined national units, the horizon of many Protestants was the entirely more expansive Kingdom of God that cut across national, ethnic and linguistic boundaries. Formal examination of the subject was initiated by missionaries and their supporters and gave rise to what might be called the metropolitan-ecclesiastical school of mission history. 51 N. Erlank, ‘Competing Discourses of Citizenship: Christianity, Rights and Citizenship in South Africa 1910–1940’, in T. Uys and S. Patel, eds, Exclusion, Social Capital and Citizenship: Contested Transitions in South Africa and India (New Delhi: Orient BlackSwan, 2012). In a departure from a more conventional approach to the history of the ANC, the One Hundred Years of the ANC: Debating Liberation Histories Today book debated the multi-faceted relationship between Christianity and black protest.37 Luthuli was only one of a set of ANC leaders who drew deeply on their faith as part of their response to apartheid. But the history of South African Christianity is found for the most part in local, or 'micro' narratives, while the highly elaborated 'macro' narratives of colonialism, capitalism, and liberation - the backbone of the conventional histories of South Africa - assign Christianity a marginal role, or no role at all. Pre-history: By 100,000BC the San people had settle in southern Africa. Flag this item for. The project gained shape through two workshops funded by the British Academy/Newton Fund one in Cambridge in late 2016 and one in Johannesburg in early 2017, held at the respective institutions of Cabrita and Erlank. Contents 1. DT1757.S44 1995 323.1'68'0904–dc20 94–36134 ISBN 0-203-42544-8 Master e-book ISBN ISBN 0-203-73368-1 (Adobe eReader Format) ISBN 0-415-10356-8 (hbk) ISBN 0-415-10357-6 (pbk) v CONTENTS Series editor’s preface vii List of tables and maps xi INTRODUCTION: The historiography of segregation and apartheid … People also read lists articles that other readers of this article have read. VII /1975, pp. 56 C. Burlacioiu, ‘Expansion Without Western Missionary Agency and Constructing Confessional Identities: The African Orthodox Church Between the United States, South Africa, and East Africa (1921–1940)’, Journal of World Christianity, 6, 1 (2016), 82, doi:10.5325/JWORLCHRI.6.1.0082. Yet, the research is rarely conceived of in such inclusive, pan-denominational terms. The legend of Prester John was popular across Europe, but interpreted differently. In fact, the more concerted an effort to defend an institution, the more likely it was that the institution might be suffering from internal crisis. South Africa has a rich Christian Israelite history. Department of History, University of Texas at Austin, USA. These diverse institutions represent a variety of Protestantisms from older traditionalist Lutherans to newer Spirit-inspired Pentecostals and fiery evangelical preachers of all persuasions. 38 N. Erlank, ‘Christianity and African Nationalism in South Africa in the First Half of the Twentieth Century’, in Lissoni, One Hundred Years of the ANC. 14 E.g. Register to receive personalised research and resources by email, New Histories of Christianity in South Africa: Review and introduction, University of Cambridge; University of Johannesburg. In fact, the contemporary South African fascination with land restitution as an end in itself disguises how, for many, land was useless without accompanying mortar and bricks. The permeability of Christian Protestant denominationalism is eloquently referenced in a rather unlikely source, Jacob Dlamini’s Askari. Johannesburg, and the migrant labour networks that emanated from and towards the mining metropolis, need to occupy a central role in any narrative of Christianity’s transnational spread, just as much as the transatlantic sphere of the Atlantic Ocean has traditionally done.53 Dee’s work also reminds us of the importance Christians in South Africa have awarded to the notion of multi-racial fraternity (something also underscored in Richard Elphick’s recent book The Equality of Believers).54 In addition to solidarity predicated upon shared bonds of race, ethnicity and language, South African Christians also invested in exchanges with believers of different racial and geographic provenance, believing such expansive cosmopolitanism to be a herald of the coming Kingdom of God. Jakes’ Church of All Nations.17. share. 11 N. Erlank, “‘Brought into Manhood”: Christianity and Male Initiation in South Africa in the Early Twentieth Century’, Journal of Southern African Studies, 43, 2 (2017), 251–65; E. Elbourne, Blood Ground: Colonialism, Missions, and the Contest for Christianity in the Cape Colony and Britain, 1799–1853, ed. Brain, ‘Moving from the Margins to the Mainstream: The Roman Catholic Church’, in Richard Elphick and Trevor Davenport, eds, Christianity in South Africa: A Political, Social, and Cultural History (James Currey: Oxford, 1997), 195–210. One of the most remarkable aspects of this CD-ROM is that it contains various versions of important segments of the original documents that inspired the project. And Henry Dee, by providing us with an example of the lively Pentecostal and independent church scene in Johannesburg of the interwar decades, illuminates the importance of belief in the Holy Spirit for Christians from across a wide range of denominations. Don Harmon Akenson, McGill-Queen’s Studies in the History of Religion (Montreal: McGill-Queen’s University Press, 2002); H. Mokoena, ‘An Assembly of Readers: Magema Fuze and His Ilanga Lase Natal Readers’, Journal of Southern African Studies, 35, 3 (2009): 595–607, https://doi.org/10.1080/03057070903101839; F. Vernal, The Farmerfield Mission: A Christian Community in South Africa, 1838–2008 (Oxford: Oxford UP, 2012). University of South Africa dirkvdm7@gmail.com Abstract During the early church’s initial expansion phase where congregations were established in Syria, Asia Minor, Achaia, Italy and Africa there were strong leadership structures in Alexandria, Carthage, Hippo Regius and Ethiopia. Once again, Sundkler’s typology reveals itself to have limited utility in portraying a highly fluid and nuanced Protestant landscape marked by exchange, movement and connections. Religions of South Africa. The picture Dlamini paints is of a highly varied religious landscape, with Christian believers fluidly moving between different churches and denominations all broadly inspired by a Protestant-holiness tradition of faith healing and a belief in the intervention of the Holy Spirit. From about ~50,000BC groups of San people migrate out Southern Africa eventually giving rise (apparently) to modern man in the rest of the world. These phrases are used throughout the introduction. For a while Tiyo Soga worked as an interpreter and an evangelist teacher. The starting point of this book is the troubling insight that apartheid was a Christian project. Page 1 of 5 African Christianity African Christianity When I was a seminary student during the late fifties and early sixties, I had the opportunity to attend mission conferences in the Toronto area. V CHRISTIANITY IN SOUTH AFRICA. South African History Time-Line . While Protestantism in Africa and around the world has at times allied itself to narrowly nationalistic causes (see the formation of Henry VIII’s Church of England in the seventeenth century, or the emergence of the ethno-nationalist Church of Buganda in the nineteenth century), there is also a long history of Protestants engaging with Christianity’s cosmopolitan resources in order to argue for the legitimacy of religious and social communities that transcend ethnic, national and linguistic difference. From about 500AD Bantu speaking people from Central and Eastern Africa had migrated into South Africa. History. 174–200. 46 I. Hofmeyr, The Portable Bunyan: A Transnational History of the Pilgrim’s Progress (New Jersey: Princeton University Press, 2003). As more than a few historians have recognised, there is much evidence that Christians in South Africa were in fact extensively involved in the political sphere. Finally, in closing, while the pages above have discussed some of the areas of innovation and pioneering scholarship represented by the articles in this special issue, it is important also to note areas of omission and silence, topics where a great deal more future research is still a necessary and urgent task. The challenge presented by the authors contained in this special issue, then, is to forge new ways of accounting for the subversive – indeed, the equalising – qualities of Christian Protestant networks in South Africa without subordinating the concerns of adherents to a ready-made, superimposed grammar of political or nationalist activism. This important book fills a conspicuous void of scholarly works on Africa's Christian history. Hastings, Adrian. Series. Despite the usual scholarly and popular portrayal of Holiness-style faith-healing Christians such as Zionists and Apostolics as apolitical and disengaged from public life, here too there are frequent overlaps to be found between evangelical piety and political activism. 6 W.J. This short history has been … It draws on the published results of a vast amount of research which has been conducted during the past twenty years on a number of notable episodes in Christian history, and it aims to present the salient … This article charts recent developments in the history of Christianity in South Africa, while also offering a corrective to some of the orthodoxy on the history of Christianity. And further speaking, moreover, of the efforts of the historical establishment to read black ‘resistance’ into all encounters with European powers, South African historians also disliked the Comaroffs’ emphasis on missionary experience (in large part, a product of their use of London Missionary Society records) and maintained Tswana agency was ignored and negated.36 All in all, the deep scepticism of the historical establishment to the two volumes underscored the ambivalent place of Christianity in this historiographical tradition. Norman, E. (1981), Christianity in the Southern Hemisphere: The churches in Latin American and South Africa (Oxford: Clarendon). Indeed, the backdrop to the current special issue is a pervasive neglect by many historians of South Africa of Christianity as well as other religious traditions except Islam (an ironic fact, given that only 1.9% of the South African population is Muslim in contrast to the majority Christian population).26 Many South African-focused histories have traditionally addressed questions of politics, class, economics, labour, resistance, rebellion and protest. This article about Christianity in South Africa today first appeared in the Fall 2016 issue of ... To read the original in a PDF format, click here. African Christianity: An Overview Ogbu U. Kalu INTRODUCTION Since the conversion of Emperor Constantine, the story of Christianity has increasingly appeared to be the story of a western religion. Until the political transition in the 1990s, governance was not secular. It is present, by implication, in Jacob Dlamini’s first book, Native Nostalgia, which argues forcefully against reducing all African experience co-terminus with apartheid to an effect of apartheid only.43 A recent study of an art school for the training of African art teachers in mid-twentieth-century rural KwaZulu-Natal shifts attention from the dominant narrative of apartheid oppression and black resistance to instead examine the seemingly apolitical acts of this small community of artists who focused upon small-scale aesthetic projects and their acquisition of crafts and technical skills.44. DOI: … tendencies of African history generally. R. Muller, African Pilgrimage: Ritual Travel in South Africa’s Christianity of Zion (Burlington: Ashgate, 2011). They voted against the Constitution and said: "The majority of South Africans… wanted the words “In humble submission to Almighty God” to be inserted at the beginning of the preamble, but the communists and atheists in the Constitutional Assembly (who are in the minority in th… By the end of the 2nd century it had reached the region around Carthage.In the 4th century, the Aksumite empire in modern-day Eritrea and Ethiopia became one of the first regions in the world to adopt Christianity as an official religion and the Nubian kingdoms of Nobatia, Makuria and Alodia followed two centuries later. This chapter traces the history of black women’s entry into public print culture in 1930s South Africa, focusing in particular on the weekly national newspaper, The Bantu World. A History of African Christianity, 1950–1975. Dlamini’s article, though shows that even transatlantic connections can be pulled into the insignificance in the three-way pull that existed between the British, the Church of the Nazarene, and missionary medicine in Swaziland. South Africa’s territorial borders were fixed relatively late in the day and continue to be fiercely contested in the case of nationalist activists in neighbouring Swaziland, a country which today asserts nearly one-third of its land is wrongfully claimed by South Africa in the early twentieth century.49 The inclusion of Swaziland in a special issue on South African Christianity (in the form of Dlamini’s article on the Church of the Nazarene medical mission in Swaziland) serves to underscore that the national boundary between South Africa and Swaziland is a highly unstable one, as well as illuminates the broader point that border demarcations across Southern Africa were and are contingent and historically specific phenomena rather than immutable expressions of nationhood. As Cabrita argues in her forthcoming book on the history of Zionist Christianity in Southern Africa, cosmopolitanism is an enduring characteristic of the modern Protestant tradition.50 There has long been a strand within the Christian tradition which presents the church as a template for a redeemed society unified under God and across human difference (for example, the New Testament’s promotion of Christians as ‘citizens of the world’, transcending former divisions of ‘Jew’ and ‘Gentile’). 21 The quote here is from Dlamini, who is quoting H.-J. The research of Cyprian Burlacioiu on the African Orthodox Church in South Africa – a transnational organisation with links to Harlem in New York, Nairobi and Kampala as well as the Orthodox Greek Patriarch – is an important trailblazer in this regard.56 A further area where far more research is needed is on Christians’ interactions with religious believers of other faith traditions, including Islam and the so-called ‘indigenous religions’ of the region. Many of the authors in this special issue show that Christians’ spatial imaginations could be focused at scales that were simultaneously much smaller and much larger than that of the nation-state. He returned to South Africa towards the end of the same year. While Christianity was made the … From about 500AD Bantu speaking people from Central and Eastern Africa had migrated into South Africa. Authors: J. W. Hofmeyr, Gerald J. Pillay. Many continued to invest in the healing therapies purveyed by local specialists and regarded the biomedical pharmaceutical and surgery efforts of the Nazarene missionaries with great scepticism. If Protestantism itself is taken as the object of study – rather than a particular denomination, or a supposed affinity for either an ‘African’ or a ‘Western’ style of worship – very different insights might emerge into how this tradition has played out in twentieth-century South Africa. The article calls for a move away from overly rigid typologies … Christianity repeat and modulate themselves through the centuries. Full text of the Master's thesis in Development Studies, University of the Western Cape, South Africa. Some said he was in Asia or India, but the Portuguese believed he was in Africa. Registered in England & Wales No. H. Englund, ‘Rethinking African Christianities: Beyond the Religion-Politics Conundrum’, in H. Englund, ed., Christianity and Public Culture in Africa (Athens: Ohio University Press, 2011), 3–4. Christianity in South Africa The Origins and Spread of Islam Before the 19th Century Islam in Northern Africa Islam in Western Africa Islam in Eastern Africa 61 61 65 69 77 77 83 91 91 93 95 97 07 98 101 101 105 108 110 111 115 115 116 121. Despite the significance of missionary-sponsored education, medicine and social work across Southern Africa, not to say the Christian commitments that formed many individuals who became active in nationalist and labour movements, the tendency of the mainstream historiography is to view religion as an uneasy addition to the usual stories of class and capital or, in the more recent historiography of heritage in South Africa, not to consider it at all.29 All of this means that histories of Christianity in Southern Africa have a tendency to occupy a specialised niche in the literature, largely detached from broader political, social and economic narratives.30 This is still the case today, as much as it was the case in 1995 when Richard Elphick argued that Christianity had been treated superficially (his word) in mainstream South African historiography. The Spread of Islamic Civilization 4. 5 Howick Place | London | SW1P 1WG. 30 R. Elphick, Christianity in South Africa: A Political, Social and Cultural History (Berkeley: University of California Press, 1997), 2; N. Southey, ‘History, Church History and Historical Theology in South Africa’, Journal of Theology for Southern Africa, 68 (1989), 5–16. The article calls for a move away from overly rigid typologies of African Christianity, including those first developed by Bengt Sundkler in 1948. Historians have largely left the complicated, imbricated and heterogeneous histories of Christianity in South Africa to theologians and religious studies scholars, whose work tends to be published in local South African journals where historical attention is often secondary to theological interpretation. Instead, the production of histories of Christianity has tended towards an approach that either privileges the ‘African’ or ‘Western’ elements of the church under study, rarely using the more expansive notion of Protestantism as an analytical in-road. EMBED (for wordpress.com hosted blogs and archive.org item tags) Want more? While Catholics have constituted an important minority (especially in the last decades of the twentieth century),5 Christianity in South Africa has historically been primarily of a Protestant variant, a reflection of the Northern European character of colonial-era European settlement, and a trend that persists into the twenty-first century. Includes 26 maps. While this special issue puts Protestantism squarely into its line of sight, it also limits itself to the last one hundred years or so. At the same time, however, they also showed how this ‘long conversation’ between missionaries and Tswana converts resulted in ‘new hybrids’ and novel forms of cultural practice on both sides, transforming both Christianity and African culture alike.34. Instead, the main lens for viewing Christianity in the region has been the long-established dual typology of white-led mission churches versus those Christians ‘independent’ of missionary oversight. The Atlantic Ocean, for example, has long been a sphere of lively exchanges between Christians in the Americas and Southern Africa, with many amongst the latter group invoking the racial solidarity they experienced with Africans in the Americas, as twentieth-century politician Albert Luthuli’s important visits to Civil Rights-era United States show us. Vahed and T. Waetjen, Schooling Muslims in Natal: Identity, State and the Orient Islamic Educational Institute (Scottsville: University of KwaZulu-Natal Press, 2015). Peterson, Ethnic Patriotism and the East African Revival: A History of Dissent, c. 1935–1972, African Studies 122 (Cambridge: Cambridge University Press, 2012). 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