By Adrian Hastings
The church buildings in Africa most likely represent crucial progress quarter for Christianity within the moment half the 20 th century. From being a few really tightly managed 'mission fields' zealously guarded via the nice missionary societies, Catholic and Protestant, they've got emerged around the final a long time in bewildering type 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 ebook surveys the background of Christianity all through sub-Saharan Africa through the 3rd sector of this century. It starts off in 1950 at a time while 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 changes of the Sixties and early Nineteen Seventies.
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Additional info for A History of African Christianity 1950-1975
A little later it wrote: The day is coming when the non-white races and power will stand mobilised against the white for their supposed rights. So also will the time come that the mobilised powers of unbelief under the leadership of the Prince of Darkness will rise up in bloody strife against the real Christendom. 26 The Nationalist Party had for its part explicitly based its policy of apartheid on 'the Christian principle of right and justice', as in its major preelection policy document, the so-called 'Sauer Report'.
Spartas in prison in 1950, as indeed Semakula Mulumba in Hampstead, might seem an odd but not a very significant figure. And yet in the very ambiguity of his position Spartas could be seen to represent much in the church of his time: extremely enterprising, constantly seeking both for the old and the new, and yet dissatisfied too with both. A traditionalist who was a continual innovator, a Christian who resented missionary churches and yet submitted most attentively to the Patriarch of Alexandria; a man above all whose mind went restlessly back and forth between religion and politics, 'President of the Baganda Landlords' at one moment, Vicar General of the Patriarch of Alexandria at another; finally, one might admit, ineffectual enough, but not finally pointless: a voice both of the church and of the people.
Since 1941 he had been a member of the Native Representative Council, now about to be abolished by government, and since that same year he had been a member of the African National Congress. If he had been willing to stand he would most probably have been elected President-General of Congress in December 1949. He was soon to leave for a year in America as Henry Luce Visiting Professor of World Christianity at Union Theological Seminary. His distinguished colleague, Professor D. D. T. Jabavu, a rather older man, had been at the missionary 27 1950 conferences of Le Zoute and Jerusalem in the 1920s, as Albert Luthuli went to that of Madras in 1938.