This book has six chapters: The first Chapter deals with a brief history on the genesis of African Feminist theologies as an 'irruption within an irruption' of Feminist theological movements in the world including a reflection on its relationship to the secular Feminist Movement, and to similar theologies such as Contextual Theology, Liberation Theology and the Holiness Feminist Movement. The second chapter deals with an introduction to African Feminist Hermeneutics. In this chapter, the three branches of African Feminist Hermeneutics, the general theories, principles and approaches to African Feminist Hermeneutics are highlighted. The third chapter deals with an Evangelical Feminist Biblical Hermeneutics of the Old Testament. The fourth chapter deals with an Evangelical Feminist Biblical Hermeneutics of the New Testament. The fifth is about how Malawian Christian women interpret culture, Bible and power relations to realise their own liberation and chapter 6 concludes the book.
When African Theology was first formulated, women played just a small role. In 1989 Mercy Amba Oduyoye set out to change this by creating the Circle of Concerned African Theologians in order to them a voice. The Circle of Concerned African Women Theologians is an African Baby, born in an ecumenical surrounding. Though there were other movements addressing the issue of gender inequalities in church and society, circle theologies are distinct from other women's liberation movements in that they are theologies formed in the context of African culture and religion. This book traces the Circle history from 1989 to 2007.
This book argues that the Baptist religious denomination underscores the empowerment of women and the expansion of their cultural sphere in Malawi. The study provides the theological background, and gives the history of Baptist women in the south of the country for the period 1961-2001. Women, baptism and marriage is a further subject of study. The author is a theologian, specialising in gender issues.
Endemic worldwide and strong in Malawi, Gender Based Violence permeates all structures of society. So lecturers and students of Mzuzu University in Northern Malawi have worked together to find the reality and any attempts to remedy it. The articles represent research in different communities of the three regions of Malawi. One article presents the background study from which the Mzuzu University Gender Policy was developed, another shows the role of a Police Victim Support Unit, and the final article relates Muslim teaching that should reduce the incidence of Gender Based Violence in Muslim communities. The role of religion is addressed with negative and positive examples.
In every society efforts are made to help the children to grow up and so to master the transition from childhood to adulthood. Many societies in Africa have developed transition rites in which girls are taught what they need to learn to become women well acepted in their culture. This book is the record and interpretation of one such set of initiation rites with all the teachings, songs, and drama produced in traditional form in a Baptist Church in matrilineal Southern Malawi."--BOOK JACKET.
Over the last decades, an ever-growing gap has developed between traditional marriage and the officiation of it as a church wedding, because of the expenses involved in a "proper" church wedding. These are not demanded by the churches, but by common social expectations. Irrespective of whether a church sees marriage as a sacrament or as a civil order, much emphasis is put on it, by the churches and by society. Many churches exclude those "not properly married" from the sacraments. But why should the churches put so much emphasis on their church wed-dings, a ritual not found in the New Testament, and which came into the church only almost a thousand years later?
Baptists are keen to go directly to the New Testament in all major issues of faith. If the Bible is the first argument, then history (and therefore tradition) is another line of argument, that both promoters and opponents of women's ordination can and do use. This book is largely concerned with not just the history of women's ordination, or even of Baptists and women's ordination, but offers perspectives from history that may be useful for the discussion of this issue. The thrust of the arguments are aimed at highlighting that differing biblical interpretations are possible, and it must be admitted that Baptists have their own history, over which, much diversity has developed.
When “African Theology” was first formulated, women played just a small role. In 1989 Mercy Amba Oduyoye set out to change this by creating the Circle of Concerned African Theologians in order to give them a voice. The Circle of Concerned African Women Theologians is an African Baby, born in an ecumenical surrounding. Though there were other movements addressing the issue of gender inequalities in church and society, circle theologies are distinct from other women's liberation movements in that they are theologies formed in the context of African culture and religion. This book traces the Circle history from 1989 to 2007.
This book argues that the Baptist religious denomination underscores the empowerment of women and the expansion of their cultural sphere in Malawi. The study provides the theological background, and gives the history of Baptist women in the south of the country for the period 1961-2001. Women, baptism and marriage is a further subject of study. The author is a theologian, specialising in gender issues.
This book has six chapters: The first Chapter deals with a brief history on the genesis of African Feminist theologies as an 'irruption within an irruption' of Feminist theological movements in the world including a reflection on its relationship to the secular Feminist Movement, and to similar theologies such as Contextual Theology, Liberation Theology and the Holiness Feminist Movement. The second chapter deals with an introduction to African Feminist Hermeneutics. In this chapter, the three branches of African Feminist Hermeneutics, the general theories, principles and approaches to African Feminist Hermeneutics are highlighted. The third chapter deals with an Evangelical Feminist Biblical Hermeneutics of the Old Testament. The fourth chapter deals with an Evangelical Feminist Biblical Hermeneutics of the New Testament. The fifth is about how Malawian Christian women interpret culture, Bible and power relations to realise their own liberation and chapter 6 concludes the book.
Endemic worldwide and strong in Malawi, Gender Based Violence permeates all structures of society. So lecturers and students of Mzuzu University in Northern Malawi have worked together to find the reality and any attempts to remedy it. The articles represent research in different communities of the three regions of Malawi. One article presents the background study from which the Mzuzu University Gender Policy was developed, another shows the role of a Police Victim Support Unit, and the final article relates Muslim teaching that should reduce the incidence of Gender Based Violence in Muslim communities. The role of religion is addressed with negative and positive examples.
Over the last decades, an ever-growing gap has developed between traditional marriage and the officiation of it as a church wedding, because of the expenses involved in a "proper" church wedding. These are not demanded by the churches, but by common social expectations. Irrespective of whether a church sees marriage as a sacrament or as a civil order, much emphasis is put on it, by the churches and by society. Many churches exclude those "not properly married" from the sacraments. But why should the churches put so much emphasis on their church wed-dings, a ritual not found in the New Testament, and which came into the church only almost a thousand years later?
The volume constitutes Klaus Fiedler's crowning contribution to scholarship. Essays in the first half of the book focus on Malawian Christianity and how contrasting Powers, Gospel and Secular, engage each other, creating social, political and cultural conflict in the process. In the second half, Fiedler examines general missiological themes. These essays provide a broader missiological background, offering a theoretical framework necessary for appreciating the essays in the first half. He concludes with a chapter that reviews selected seminal books on themes under study. Throughout the volume Fiedler applies the "restorationist revival theory" he constructed in The Story of Faith Missions, an earlier 1994 work putting emphasis on non classical missions and churches, not systematically covered in earlier scholarship. This volume, the first of its kind on Malawian Christianity, will long remain an indispensable text for those interested in Missiology and Malawian Christianity.
Baptists are keen to go directly to the New Testament in all major issues of faith. If the Bible is the first argument, then history (and therefore tradition) is another line of argument, that both promoters and opponents of women's ordination can and do use. This book is largely concerned with not just the history of women's ordination, or even of Baptists and women's ordination, but offers perspectives from history that may be useful for the discussion of this issue. The thrust of the arguments are aimed at highlighting that differing biblical interpretations are possible, and it must be admitted that Baptists have their own history, over which, much diversity has developed.
It was not the European and American churches which evangelised Africa, but the mission societies. The missions from the Great Awakening such as the London Missionary Society and Church Missionary Society, or the Holy Ghost Fathers and the White Fathers, which started the process of Sub-Saharan Africa becoming a Christian continent are well known and documented. Less known, and less documented are the interdenominational faith missions which began in 1873 with the aim of visiting the still unreached areas of Africa: North Africa, the Sudan Belt and the Congo Basin. Missions such as the Africa Inland Mission or Sudan Interior Mission gave birth to some of the big churches like ECWA in Nigeria and Africa Inland Church in Kenya. It is the aim of this book to describe faith missions and their theology and to present an overview of the early development of faith missions insofar as they touched Africa.
In this book Klaus Fiedler offers a candid critique of religious faith healing claims - a critique that extents to the Voluntary Male Medical Circumcision Campaign (VMMCC). The book reveals the lack of substantive evidence to back such healing claims and the contradiction between the VMMCC claims and the consequences of those claims in sexual health and practice.
While the author was still a student at Makerere University in Kampala, Uganda (1968/69), she realized how important women are, in the society and in the church. After Makerere, she worked for seven years in the Kania la Biblia in Southern Tanzania. While living in Matemanga, she established the church's Women's Ministry, which she continued to lead from Songea and Mbinga. In this book she looks back on her life, work and thinking in those years, based on her diaries and correspondence. This she augments by information on related developments over the last 50 years, which show what women can achieve. Irene Fiedler (*1942), after training as a domestic worker, as a kindergarten teacher and then as a primary school teacher, studied at Makerere University in Kampala and after that worked for seven years as a missionary of the Kanisa la Biblia in South Tanzania. Returning to Germany in 1976, she trained as a child and adolescent psychotherapist and received her PhD in Education from Dortmund University in 1984. She worked as a psychotherapist in private practice and as an instructor in psychotherapy. Mother of three children, two of them born in Tanzania. Editor of the Old Testament section of the Swahili Bible Concordance (Itifaki ya Biblia) published in 1990 in Dodoma (Central Tanganyika Press) and in Nairobi (Uzima Press).
The missionaries have often been accused of having destroyed African cultures, be it deliberately or because they did not understand. The author draws a very different picture in his study of a number of German missionaries in various parts of Tanzania, who had a high appreciation of African culture. He argues that acceptance of inculturation attempts do not depend on race but on role, and the same applies to both Black and White.
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