Open Access Journal Atlanta University Center
Not a member yet
962 research outputs found
Sort by
Journal of the Interdenominational Theological Center, Front Matter, 1998
No full textJournal of the Interdenominational Theological Center, Front Matter, 199
Learning to Give is Basic to Being a Christian II Corinthians 9:1-15
Get PDFDuring September of 1991, Mrs. Costen and I led a delegation of American Presbyterians to Kenya where we participated in the 100th anniversary of the founding of the Presbyterian Church of East Africa. This church is probably the most vibrant communion on the African continent. It is an adult church—highly mature, ecumenical in its outlook capable of sending and receiving missionaries, and faithful to the mission of Jesus Christ
Running with the Right Message II Samuel 18: 9-33
Get PDFThe story of King David's love for his rebellious son Absalom is a poignant narrative in literature. Absalom, the third of David’s sons, is reputed to have been quite handsome with a well developed physique and long, flaxen hair, of which he was proud. Seemingly, his youthful rebellion caused him to win the hearts of the people and to enter into battle against the army of his father, David. David was caught in the unenviable position of doing what was best for Israel and at the same time wanting leniency for Absalom. As his army marched to suppress the insurrection led by Absalom's followers, David gave explicit instructions to his commanders to “deal gently with Absalom." The battle was fought in the forest of Ephraim. David’s troops, experienced and more strategically prepared, dealt Absalom's forces a crushing defeat. In the course of the battle, Absalom, riding on a mule, was hung as he passed under the bough of an oak tree. Tradition says that his hair became tangled in the tree, leaving him helplessly suspended. Joab, David’s commander, took sharpened sticks and drove them through Absalom's body which was then buried under a pile of stones. The battle ended and David's troops were victorious
What is the Relationship of Technology to Theology?
Get PDFIn several weeks I will be sixty-five, and during this time, I have seen so many changes that processing them is difficult. For example, I remember the early Model-T and Model-A Ford cars. The only radio in our home during my childhood was the crystal set requiring headsets. Although invented in 1927, I saw my first television as a college freshman in 1949. The quality of the picture was so poor that it resembled a snow storm rather than a clear picture. Since then, as you know, television has become an influential feature of global life, an indispensable part of world society
Journal of the Interdenominational Theological Center, Front Matter, 1993
No full textJournal of the Interdenominational Theological Center, Front Matter, 199
The Queen of Sheba and African Matriarchal Precedence
Get PDFThe preceding statement taken from the objectives of a popular course taught at the Interdenominational Theological Center by the distinguished “dean” of African American biblical scholars, Emeritus Professor of the Old Testament, Dr. Charles B.Copher, will serve as the motivation and undergirding principle of this discussion. I use it here because far too often in Christian history it has been biblical interpretation rather than the Bible that has created distortions and misunderstandings among the faithful. After the Enlightenment biblical interpretation fostered prejudice and sometimes racist presuppositions via Eurocentric/Caucasian biblical hermeneutics. Accordingly, Professor James Washington writes, “Hegemonic claims that one tradition or one interpretation of the Christian story is or ought to be normative forecloses the immense ingenuity of God’s salvific vocation.
Schooled and Unschooled Biblical Exegetes in the African American Religious Experience, 1865-1900
Get PDFThe years 1865 to 1900 presented many challenges to African American churches. During that thirty-five year period those churches were confronted by a number of external socio-political issues such as the Civil War, the Reconstruction and its failure, and the beginnings of massive Black migration from the South to the North. In addition to these external problems, Black churches also were troubled by a number of powerful internal problems
The Bible and the African Experience: A Response to Dr. Charles Copher
Get PDFIt is always a pleasure to listen to Dr. Charles Copher. Rarely do you find scholars of his completeness, thoroughness and vigor. And so all I can hope to do is to add some commentary or look at the question from a little different perspective. What I think we have to take as a given is that the Judeo-Christian experience has Africa as its crucible. That is the premise that I want to establish in the few minutes allotted to me
Northeast African Christianity: A Socio-Historical Analysis of Connectional Independency and Missiology
Get PDFThis paper will attempt to give a brief socio-historical analysis of Northeast African Christianity in Ethiopia, Sudan, Somalia, Kenya, Uganda, Tanzania, Djibouti, and Seychelles. The theoretical orientation is informed by a connectional independency missiological perspective. While the development of Christianity in Africa may seem independent, it is all connected in a fantastic Pan-African web. As stated by Lemin Sanneh, “the African as an agent of religious adaption has played a far more central role than his European missionary counterpart whose role as a historical transmitter has often been exaggerated.” Early Christianity was non-white to a greater extent then most of us dare to admit. This independent Christianity has been expanding rapidlyin Africa, with Africans as the historical transmitters. Many scholars and observers have now admitted that the continent may soon become the world center of Christianity. Our Pan-African challenge is to utilize a new “Hamitic” connectional independency missiological perspective beyond the 21st century
Christianity and Traditional African Religion in Surinam and Dutch Speaking Areas in the Caribbean
Get PDFIn this paper I will be referring mainly to Surinam, once the greatest colony of the Dutch in the Western Hemisphere. Surinam, which is four times as big as the Netherlands, has a population of less than a half a million. But its population is very varied. This is due to the fact that it is made up of peoples from all over the world. So quite easily we can call Surinam “a Lilliput edition of the world.” When you visit Paramaribo (the capital of Surinam with more than 100,000 people), you will be struckby the great variety of races and dress, which you will see, and by the languages you will hear. As you get to know the country better, you will notice the variety of religions and cultures, manners and customs. Another thing which you will likely notice is that in spite of the military coup (1980-1987), the Surinamese carry a certain amount of good-naturedness and heartiness with them. This fascinating part of the former colony of the Dutch kingdom is not known as much in the Netherlands as the Surinamese would like. That is why I want to try to take a closer look at the Black part of this mixed population, as this is the theme of our conference