Christianity, development and modernity in Africa
Author(s)
Bibliographic Information
Christianity, development and modernity in Africa
Hurst & Company, 2015
Available at 3 libraries
  Aomori
  Iwate
  Miyagi
  Akita
  Yamagata
  Fukushima
  Ibaraki
  Tochigi
  Gunma
  Saitama
  Chiba
  Tokyo
  Kanagawa
  Niigata
  Toyama
  Ishikawa
  Fukui
  Yamanashi
  Nagano
  Gifu
  Shizuoka
  Aichi
  Mie
  Shiga
  Kyoto
  Osaka
  Hyogo
  Nara
  Wakayama
  Tottori
  Shimane
  Okayama
  Hiroshima
  Yamaguchi
  Tokushima
  Kagawa
  Ehime
  Kochi
  Fukuoka
  Saga
  Nagasaki
  Kumamoto
  Oita
  Miyazaki
  Kagoshima
  Okinawa
  Korea
  China
  Thailand
  United Kingdom
  Germany
  Switzerland
  France
  Belgium
  Netherlands
  Sweden
  Norway
  United States of America
Note
incloudes bibliography (p.167-177) and index
Description and Table of Contents
Description
Is African Christianity a religious marketplace now dominated by only two big players, the Catholic Church and Pentecostals? There is an important if largely unremarked diversity within African Christianity; on the one hand, an enchanted Christianity that views the world as pervaded by spiritual forces, and on the other a disenchanted Christianity that discounts them. An enchanted Christian sees his glorious destiny threatened by witches, spirits, and ancestral curses. Churches catering for this worldview lay bare the workings of this spirit world, and this enchanted imagination, along with the prosperity gospel, and emphasis on the pastor's 'anointing', are the principal characteristics of much African Pentecostalism. Gifford argues that the enchanted religious imagination militates against development by encouraging fear and distrust, diminishing human responsibility and agency, and downplaying functional rationality. The prosperity gospel of 'covenant wealth from tithes and offerings' is the antithesis of Weber's Protestant ethic; and to magnify the person of the pastor is to perpetuate the curse of the 'Big Man'.Official Catholicism, totally disenchanted and long associated with schools and hospitals, is now involved in development, from microfinance to election monitoring, from conflict resolution to human rights. This 'NGO-ization of Catholicism', made almost inevitable by funding from secular donors like the EU and UN, even if defended theologically, comes at the price of failing to address the 'religious' needs of so many African Christians.
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