By Adrian Hastings
The church buildings in Africa most likely represent crucial development region for Christianity within the moment 1/2 the 20 th century. From being a couple of relatively tightly managed 'mission fields' zealously guarded by way of the good 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 function either inside their very own societies and on this planet Church. This booklet surveys the background of Christianity all through sub-Saharan Africa throughout the 3rd region of this century. It starts 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 alterations of the Nineteen Sixties and early Seventies.
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Extra resources for A History of African Christianity 1950-1975
There should be 'a gradual removal of the colour-bar'. But if the colour-bar is evil, why should the church call only for its gradual removal? Clayton would have replied that only a fool could imagine that it could be immediately removed. Does a 23 1950 church lose its moral authority if it tempers its public teaching to what it judges to be pragmatically possible within an evil situation? Finally, as Afrikaner critics so often pointed out, the English-speaking churches including very much the Anglican Church - in fact practised racial discrimination in all sorts of ways within their own life, and there is little evidence that Clayton bothered much about this or set his face firmly against it.
For thirty years, he said, he had been pursuing 'the path of moderation', 'knocking in vain patiently, moderately and modestly at a closed and barred door', now he saw no other alternative than that of Congress and the Passive Resistance Campaign. 35 There can be no question but that with these men Christian belief was stimulating and guiding political action, and one could reasonably claim that their voice and the political position it expressed was both more internally consistent and more consonant with the universal Christian tradition than either that of Clayton and Hofmeyr upon the one hand, or that of Dr Malan and the Dutch Reformed Churches upon the other.
Oldham from Edinburgh House. In 1950 in Africa there were at least five different types of voice hailing from Christian churches in response to the contemporary political scene, over and above routine acceptance of the status quo. It was in South Africa, with its more complex society, its universities and varied ecclesiastical traditions going back a century and more, its growing racial and cultural polarisation, that they were most clearly heard. The first was the voice of the liberal English-speaking church establishment.
A History of African Christianity 1950-1975 by Adrian Hastings