Download The Church in Africa, 1450-1950 by Adrian Hastings PDF
By Adrian Hastings
Overlaying 5 centuries--from the increase of the Ethiopian Orthodox Church within the fifteenth century and the early Portuguese missionaries throughout to the Church and its key position in Africa today--this significant new quantity is the 1st whole historical past of the Christian Church in Africa. Written by way of a number one authority on Church heritage who has spent decades in Africa, it seems in any respect features of Christianity in Africa, together with its courting to conventional values and customs, politics, and the similar upward push of Islam in Africa in the course of the interval. it's the most up-to-date quantity within the hugely winning Oxford background of the Christian Church sequence.
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The Church in Africa, 1450-1950
Masking 5 centuries--from the increase of the Ethiopian Orthodox Church within the fifteenth century and the early Portuguese missionaries during to the Church and its key position in Africa today--this significant new quantity is the 1st entire heritage of the Christian Church in Africa. Written by way of a number one authority on Church historical past who has spent a long time in Africa, it seems to be in any respect points of Christianity in Africa, together with its dating to conventional values and customs, politics, and the related upward push of Islam in Africa through the interval.
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Extra resources for The Church in Africa, 1450-1950
Sample text
Sabbath observance doubtless declined. In some sort of way, if not quite explicitly, Sunday was seen to replace Saturday as the day of rest decreed in the Pentateuch. To have two such days could be judged inconvenient and unnecessary. Nevertheless, Saturday as well as Sunday continued to be observed to some extent in some places, notably Egypt, and St Gregory of Nyssa, among others, commended the practice. The Coptic Church subsequently rejected Sabbath observance as a Jewish practice but this was at a quite late date.
Many of the kings of the Zagwe dynasty had actually been priests and many of the kings of every dynasty were afterwards venerated as saints. The new Amharic dynasty took power with Yikunno-Amlak in and after 1270, but it was his grandson Amda Seyon ('the Pillar of Zion') who was. more than anyone else, creator of the new Ethiopia. Me ruled 'Zion', as his chronicles regularly described the country, from 1 3 1 4 to 1344. In this period he effectively incorporated the central and southern provinces around Shoa into the kingdom.
The monks themselves, it would appear, wanted independence. They were exhilarated by Christian faith and the monastic inheritance, and the monarchy did not appear to have so much to do with either. When Amda Seyon tried to make gifts to Dabra Libanos, its abbot, Filpos, Takla Haymanot's immediate successor, turned them down and was flogged for doing so. In their missionary activities, the monks went well beyond any effective protection the Christian king could offer them. They challenged pagan chiefs on their own ground and often received a not unfavourable reception.