By Bengt Sundkler

В книге об африканских христианских церквях рассматривается полная история развития христианства во всех регионах континента. В отличие от обычного для таких исследований интереса, в основном, к миссионерской деятельности, авторы ставят в центре своего исследования местные африканские особенности христианства. Африканские христиане, обычно занимавшие лучшее положение в обществе, давали иное толкование христианским текстам, прозелитизму, управлению местными конгрегациями и организации независимых церквей. Подчеркивая инициативы африканцев в процессе христианизации, авторы доказывают, что развитие церкви было сформировано африканскими королями и их придворными, историей трудовой миграции и колонизации.Бенгт Сандклер был ведущим специалистом по африканской христианской
Церкви, он также задавал тон в изучении независимых Церквей в Африке. У него была долгая карьера миссионера в Южной Африке и в Танзании, где он стал лютеранским епископом Букобы в Танзании, перед возвращением в
Швецию в качестве профессора истории церкви в Университете Упсалы.
Кристофер Стид был помощником Бенгта Сандклера в данном исследовании, и в настоящее время он преподает африканскую историю в Университете Упсалы.Образцы сканов:

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Additional info for A History of the Church in Africa

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Of course one might speculate on the linguistic problem: what would have happened if St Augustine and his colleagues had been ¯uent in the language of the Berbers and thus able to address the Berber-speaking masses and whether this could have changed developments after the onslaught of the Vandals and the ®nal embrace of the Arabs. But somehow these speculations come a little late. History will have to take consolation from von Harnack's version of these matters. The great historian of the early Church, Adolf von Harnack, in his Mission und Ausbreitung (®rst published in 1915), takes a ®nal look at the fate of the Christian Church in North Africa.

The monks were the missionaries of the Church. They were at the same time enthusiastic local leaders of a Coptic national movement about to emerge in the ®fth century. They acted as catechists teaching young and old the stories of the Bible and the lives of the martyrs. As the persecutions 16 the beginnings came to an end in the early years of the fourth century, the monks succeeded the martyrs as the great heroes of folk-piety in the village churches. After Chalcedon For Alexandria and Egypt, AD 451 meant the parting of the ways from the West as well as from the Greek Church.

Cyprian, like Tertullian, had a lawyer's training. When converted both held to a strictly ascetic interpretation of Christianity. Rome had worries with both men, although from different points of view. Tertullian's critical mind ultimately took him over to the Montanist camp. A presbyter himself, he found some bishops dif®cult to manage and his spirit yearned for a Spiritdominated religion which the Montanists were supposed to represent. ) St Cyprian, on the other hand, was involved in a controversy with Bishop Stephen in Rome over the matter of re-baptism of heretics.

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