Anglican Church of Uganda
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The Archives of the Church of Uganda the Archives of the Church of Uganda Where to Order Kept at Uganda Christian University, Mukono BRILL P.O
PRIMARY SOURCE COLLECTION Kept at Uganda Christian University, Mukono Christian Uganda at University, Kept Uganda of Church the of Archives The The Archives of the Church of Uganda Where to Order Kept at Uganda Christian University, Mukono BRILL P.O. Box 9000 PRODUCT INFORMATION 2300 PA Leiden • This collection will also become available The Netherlands ONLINE T +31 (0)71-53 53 500 • Language: predominantly English. F +31 (0)71-53 17 532 • Including EAD Finding Aid at www.idc.nl [email protected] (forthcoming) BRILL 153 Milk Street, Sixth Floor Boston, MA 02109 SUBJECTS USA • Education • Finances T 1-617-263-2323 • Political issues • Church ministers F 1-617-263-2324 • Land • Church work [email protected] • Sacraments Compared with many other parts of Africa, In 1961 the growth of the Church of Uganda www.brill.nl Christianity came late to Uganda. The first was recognized in the Anglican Communion envoys of the Church Missionary Society with the establishment of the Church of the www.idc.nl arrived at King Mutesa’s court on June 30, Province of Uganda, Rwanda-Burundi and 1877. After eight decades, and despite severe Boga-Zaire. persecution, Uganda ultimately became one of the most successful mission fields in the world. This collection is an important source not only By 1914, nearly the whole of the area we now for the history of Christianity in Uganda, but know as Uganda was evangelized, largely due also for the political and social development to the work of its indigenous teachers and with of the country, both before and after its support from a few European missionaries. -
The Thing Behind the Thing”: the Role and Influence of Religious Leaders on the Use of Traditional Practices of Acknowledgement in Uganda1
“The Thing Behind the Thing”: The role and influence of religious leaders on the use of traditional practices of acknowledgement in Uganda1 Joanna R. Quinn2 Review of Faith and International Affairs 8.1 (Spring 2010): forthcoming. The use of traditional practices to socially acknowledge past abuses is not yet fully understood. In places like Uganda, it has recently become fashionable to urge the use of traditional mechanisms. Yet little is understood about how or why such practices work or whether their use ought to be supported. As one piece of a larger study of traditional practices in Uganda, this paper considers the role and influence of Uganda’s religious leaders on the use of traditional practices. It considers the stands six major faith groups on the use of such traditional practices, before turning to their consideration of the use of neo-traditional practices. Religious Landscape The religious make-up of Uganda is as follows, according to 2002 census data: - Roman Catholic 41.9% - Protestant 42% (includes Anglican 35.9%, Pentecostal 4.6%, Seventh Day Adventist 1.5%) - Muslim 12.1% - Other 3.1% - none 0.9%3 1 A paper prepared for Canadian Political Science Association Annual Meeting, 28 May 2009, Ottawa, Canada. Research for this project was carried out with assistance from the United States Institute of Peace (SG-135-05F). All interviews and focus groups were conducted by author. 2 Assistant Professor of Political Science and Director of the Centre for Transitional Justice and Post-Conflict Reconstruction at The University of Western Ontario. 3 Uganda Bureau of Statistics, Uganda Population and Housing Census 2002 (Kampala: Government of Uganda, 2003). -
Songs of Soldiers
SONGS OF SOLDIERS DECOLONIZING POLITICAL MEMORY THROUGH POETRY AND SONG by Juliane Okot Bitek BFA, University of British Columbia, 1995 MA, University of British Columbia, 2009 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Interdisciplinary Studies) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) November 2019 © Juliane Okot Bitek, 2019 ii The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, the dissertation entitled: Songs of Soldiers: Decolonizing Political Memory Through Poetry And Song submitted by Juliane Okot Bitek in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Interdisciplinary Studies Examining Committee: Prof. Pilar Riaño-Alcalá, (Social Justice) Co-supervisor Prof. Erin Baines, (Public Policy, Global Affairs) Co-supervisor Prof. Ashok Mathur, (graduate Studies) OCAD University, Toronto Supervisory Committee Member Prof. Denise Ferreira da Silva (Social Justice) University Examiner Prof. Phanuel Antwi (English) University Examiner iii Abstract In January 1979, a ship ferrying armed Ugandan exiles and members of the Tanzanian army sank on Lake Victoria. Up to three hundred people are believed to have died on that ship, at least one hundred and eleven of them Ugandan. There is no commemoration or social memory of the account. This event is uncanny, incomplete and yet is an insistent memory of the 1978-79 Liberation war, during which the ship sank. From interviews with Ugandan war veterans, and in the tradition of the Luo-speaking Acholi people of Uganda, I present wer, song or poetry, an already existing form of resistance and reclamation, as a decolonizing project. -
The Episcopal Church USA 'Walks Apart' from The
th Volume 1, Issue 18 19 July 2009 The Episcopal Church USA ‘Walks Apart’ from the Anglican Communion The Episcopal Church USA (TEC) concluded its triennial legislative General Convention on Friday, 17th July 2009, in Anaheim, California. During the ten-day meeting of their governing body, Deputies and Bishops passed two resolutions clearly signaling TEC’s desire to “walk apart” from the Anglican Communion. The Convention passed by a 2-1 margin resolutions permitting the election and consecration as Bishops of practicing homosexuals as well as the collection and development of rites for the blessing of same-sex unions. The Convention further permitted Bishops to authorize rites for the blessing of same-sex unions in their dioceses. Moreover, the Convention, when given an opportunity to uphold the uniqueness of Christ, defeated such a resolution. Many in the worldwide Anglican Communion, especially in the UK, who were in denial about the depth of apostasy by the Episcopal Church have acknowledged, with these resolutions, the departure of TEC from the historical and Biblical faith of Anglicanism and recognize that TEC has chosen to “walk apart” from the Anglican Communion. “In Windsor’s language, Bishop N.T. (Tom) Wright, the influential evangelical they have chosen to ‘walk Bishop of Durham, England, and principal author of the apart’.” Bishop N.T. Windsor Report – a report written in response to the Wright, Durham, England Primates request to address the torn fabric of the Anglican Communion after TEC’s consecration of a practicing homosexual as Bishop of New Hampshire – concluded in a 15th July (London) Times Editorial that these decisions mark “a clear break with the rest of the Anglican Communion.” Bishop Wright continued, “Both the bishops and deputies (lay and clergy) of TEC knew exactly what they were doing. -
The Episcopal Church, Now Please
WLR44-3_HYDEN_3_7_08 3/18/2008 5:03:02 PM WELCOME TO THE EPISCOPAL CHURCH, NOW PLEASE LEAVE: AN ANALYSIS OF THE SUPREME COURT’S APPROVED METHODS OF SETTLING CHURCH PROPERTY DISPUTES IN THE CONTEXT OF THE EPISCOPAL CHURCH AND HOW COURTS ERRONEOUSLY IGNORE THE ROLE OF THE ANGLICAN COMMUNION R. GREGORY HYDEN∗ I. INTRODUCTION It is settled constitutional law that internal church disputes in- volving faith, doctrine, governance, and polity are outside of the pur- view of civil courts.1 The Supreme Court stated that “[t]he law knows no heresy, and is committed to the support of no dogma, the estab- lishment of no sect.”2 When a dispute erupts into schism, however, serious questions arise as to who owns church property and “[t]he state has an obvious and legitimate interest in the peaceful resolution of property disputes, and in providing a civil forum where the owner- ship of church property can be determined conclusively.”3 Thus, the Supreme Court held that, while church property disputes come under the scrutiny of the First and Fourteenth Amendments, civil courts can resolve such conflicts so long as the underlying controversy does not 4 involve determining religious doctrines or ecclesiastical issues. ∗ Sitting for the State of Florida Bar, February 2008; J.D., Florida State University, 2007; B.A., University of South Florida, 2004; Episcopal Student Board Member of the Chapel Cen- ter at the University of South Florida, 2001–2004. The author wishes to thank Professor Gey at the Florida State University for his advice and guidance in the writing of this Article. -
The Resourcing Mission Group
THE RESOURCING MISSION GROUP INTERIM REPORT – MAY 2005 CONTENTS Page INTRODUCTION 1 1 Some opening remarks 1 A THE SHIFT TO A DYNAMIC MISSION EMPHASIS 2 2 The Need for Change 2 3 The Call to Mission 3 4 Priorities for Change 4 5 Developing the Required Strategies 6 B FUNDING THE CHURCH’S MISSION 7 6 Mission and Money 7 7 The Resource Problem 7 8 Finding More Resources 9 9 Members’ Giving 9 10 Need for Transparency 10 C MUTUAL SUPPORT 11 11 The Imperative 11 12 The Problems 12 13 Voluntary Solutions 13 14 Developing Partnership Arrangements 14 15 Going Further 15 D NATIONAL FUNDING 16 16 The Problem of National Historic Resources 16 17 Current Issues 17 18 Moving Forward 18 19 Local Decision-Making 19 20 More Targeted Support 19 21 Focus on Mission 20 22 Accountability 22 E SUMMARY 23 23 Summary of Recommendations 23 WORK IN PROGRESS INTRODUCTION Some Opening Remarks 1.1 In February 2004, General Synod debated a consultation document (GS1529) prepared by the Spending Review Working Group. The Group had been commissioned by the Archbishops’ Council and the Church Commissioners to consider the optimal use of the Commissioners’ funds in 2005-7 and in the longer- term. There was a mixed reaction to the Group’s proposals and the Synod debate was adjourned. It was subsequently agreed by the Archbishops’ Council, Church Commissioners and House of Bishops’ Standing Committee that the Working Group had raised some important questions in relation to the Church’s mission and funding, and that further work should be undertaken to address them. -
AAC Timeline
THE ANGLICAN REALIGNMENT Timeline of Major Events 1977 Continuing Anglican Movement is 1987 & 1989 founded over the mainstream ordination of women to the priesthood. TEC Panel of bishops dismiss heresy Composed of several breakaway charges against Bishop Spong of Anglican jurisdictions no longer in Newark; he rejects among other things communion with Canterbury, some of the incarnation, atonement, these will join the Anglican Church in resurrection, the second coming of North America (ACNA) during the Christ and the Trinity. realignment. 1994 Global South Anglicans (GSA) begin meeting and communicating in earnest between its members regarding the growing liberal theological trends in the Anglican Communion. 1996 1998 The American Anglican Council (AAC) is founded by Bp. David Anderson as a Lambeth Council of Bishops takes place response to unbiblical teachings in TEC under Canterbury’s leadership, during and the larger Anglican Communion. which Anglican bishops overwhelmingly Begins organizing in earnest hundreds (567-70) uphold the biblically orthodox of clergy and lay delegates to the TEC definition of marriage and sexuality in Triennial General Conventions (1997, Lambeth Resolution 1.10. Bishops from 2000, 2003, 2006 and 2009) to stand up TEC and ACoC immediately protest that for “the faith once delivered to the they will not follow Biblical teaching. saints.” (Jude 3) 2000 Anglican Mission in the Americas (AMiA) is founded in Amsterdam, Netherlands, due to theologically liberal developments in the Episcopal Church 2002 (TEC) and the Anglican Church of Canada (ACoC) under the primatial Diocese of New Westminster, Canada, oversight of Rwanda and South East authorizes rite of blessing for same-sex Asia. -
Obituaries Archbishop Livingstone Mpalanyi Nkoyoyo
Obituaries Archbishop Livingstone Mpalanyi Nkoyoyo The Most Rev. Livingstone Mpalanyi-Nkoyoyo, retired Archbishop of the Church of Uganda, died on 5th January 2018 . The following is based on a tribute issued by the Church of Uganda. Archbishop Stanley Ntagali said, “I thank God for the life of Archbishop Nkoyoyo. He was a passionate evangelist and a visionary leader. He was a man full of hope for the Lord’s work and he never gave up. He has now been promoted to glory. Well done, good and faithful servant.” Retired Archbishop Nkoyoyo served as Archbishop of the Church of Uganda from 1995 to 2004. During his leadership, he pioneered many visionary initiatives, including upgrading Bishop Tucker Theological College in Mukono into Uganda Christian University, the first university in Uganda to be privately chartered. The university has now grown from the original 120 students to more than 12,000 students on the main campus, at two constituent colleges, and at a number of study centres around the country. Archbishop Nkoyoyo was also a tireless advocate of the least, the last, and the lost. When the government of Uganda gazetted the Bwindi Impenetrable Forest as a National Park, the Batwa were displaced with no place to go. In 1995 Archbishop Nkoyoyo took up their cause and helped secure land in the Diocese of Kinkiizi for permanent resettlement of the Batwa, including educational and health facilities and life-skills training in agriculture. Early in his ministry he and his wife, Ruth, began taking care of orphaned and abandoned children. He leaves a legacy of several orphanages and primary schools, including ones that care for the blind and those with other physical disabilities. -
The Way, the Truth and the Life
The Way, The Truth and the Life Theological Resources for a Pilgrimage to a Global Anglican Future Prepared by the Theological Resource Team of the Global Anglican Future Conference (GAFCON) The Latimer Trust Individual contributors retain copyright to their own work. Cover photograph: The Via Dolorosa, Jerusalem © mr.lightning – Fotolia.com This collection is © to The Latimer Trust ISBN 978-0-946307-94-4 May 2008 Printed in Israel by Absolut Copy Published by the Latimer Trust PO Box 26685 London N14 4XQ www.latimertrust.org The Theological Resource Group of the Global Anglican Future Conference and Pilgrimage Chairman: Archbishop Nicholas Okoh, Bishop of Asaba and Archbishop of Bendel, Nigeria Convenor: Canon Dr Vinay Samuel, South India Archbishop Okoro, Archbishop of Orlu, Nigeria Bishop Onuoha, Bishop of Okigwe, Nigeria Bishop Simeon Adebola, Bishop of Yewa, Nigeria Bishop John Akao, Bishop of Sabongidda-Ora, Nigeria Professor Dapo Asaju, Department of Religious Studies, Lagos State University, Nigeria Canon Festus Yeboah-Asuamah, Kwame Nkrumah University of Science and Technology, Ghana Revd Roger Beckwith, England Bishop Wallace Benn, Bishop of Lewes, England Bishop Robinson Cavalcanti, Bishop of Recife, Brazil, Southern Cone Bishop John Ellison, former Bishop of Paraguay Bishop Michael Fape, Bishop of Remo, Nigeria Dr Steven Ferguson, USA Canon Alistair MacDonald-Radcliff, sometime Dean of All Saints Cathedral, Cairo, Egypt Revd Professor Stephen Noll, Vice Chancellor, Uganda Christian University Bishop Ikechi Nwosu, Bishop of -
Not English, but Anglican’
Cambridge University Press 978-0-521-00866-2 - A History of Global Anglicanism Kevin Ward Excerpt More information chapter 1 Introduction: ‘not English, but Anglican’ The Anglican communion describes itself as a ‘fellowship’ or ‘commu- nion’ of autonomous Christian churches, united by a common history, confessing a common faith and (traditionally) a common liturgy. There are thirty-eight distinct and independent Anglican churches or ‘pro- vinces’, existing in a particular country or spread over a number of countries. Provinces vary in size from the big churches such as the Church of England (26 million baptised members), the Church of Nigeria (17.5 million), the Church of Uganda (8 million) and the Episcopal Church of Sudan (5 million) to the tiny communities of the Southern Cone of America (22,490), Mexico (21,000), the Anglican Church of Korea (14,558) and the Episcopal Church in Jerusalem and the Middle East 1 (10,000). This book is an attempt to write a history of the Anglican communion from its inception as a worldwide faith, at the time of the Reformation, to the present day. While it does not ignore the contribution of the Church of England or of those of British extraction who have established Anglican churches in other parts of the world, its emphasis is on the activity of the indigenous peoples of Asia and Africa, Oceania and America in creating and shaping the Anglican communion. In the British Isles, attention is paid to Welsh, Irish and Scottish contributions, not least because they played a disproportionate part in the establishment of Anglican churches in other parts of the world, both as colonists and as missionaries. -
The Anglican Communion and the Globalization of Dissent Dissertation Written by Dr
Episcopal Dissidents, African Allies: The Anglican Communion and the Globalization of Dissent Dissertation written by Dr. Miranda K. Hassett [email protected] For the Department of Anthropology, University of North Carolina, Chapel Hill May 2004 Please do not cite in print without author’s consent. A revised and shortened version of this text is under contract for publication with Princeton University Press. Reproduced online through http://anglicanhistory.org, January 2006. 1 Abstract In recent years, conservative dissidents within the Episcopal Church in the United States have felt alienated by the Episcopal Church’s liberal policies, especially acceptance of homosexuality. In response, these Episcopal dissidents have increasingly sought and received help and support from Anglican bishops in the global South (Africa, Asia, and Latin America). In this dissertation, the development and dynamics of these transnational Anglican alliances are examined anthropologically, on the basis of ethnographic research with Anglican communities involved in such relationships in Uganda and the United States. These relationships are often explained, by both supporters and critics, through narratives of increased global conflict between liberal Northern Christianity and conservative Southern Christianity (with which conservative Northerners are said to have a natural affinity). This work questions such narratives, first, by presenting the situations, concerns, and motives of the Northern and Southern Anglicans involved and calling into question assumptions -
Prayers for the Parishes and the People of the Diocese
The Diocese of Saldanha Bay within The Anglican Church of Southern Africa Prayers for the Parishes and the People of the Diocese 1 July 2019 to 30 September 2019 E&OE DIOCESAN QUIET DAYS 18 July 2019 15 August 2019 19 September 2019 You are encouraged to keep this date with God in a place of your own choosing. A time of being fully present to God and quietly listening to God. QUIET GARDEN MEETINGS (all welcome) “Come with me by yourselves to a quiet place and get some rest.” (Mark 6:31) St Peter’s Church St Stephen’s Church All Saints Church CHURCHHAVEN PINELANDS DURBANVILLE 3rd Thursday 3rd Saturday 2nd Saturday 10h00 to 15h00 09h00 to 12h00 14h00 to 17h00 For more information contact the parishes concerned. Monday 1 July 2019 Worldwide Communion: North East India (North India) The Rt Revd Michael Herenz Atlanta (The Episcopal Church) The Rt Revd Robert Wright Kabba (Nigeria) The Rt Revd Steven Akobe Diocese of Saldanha Bay THE DIOCESAN OFFICE The Ministry of the Bishop in the Diocese THE RT. REVD RAPHAEL HESS BISHOP Mrs Lizel Carelse PA to the Bishop Lay Canon Clarence Martin Diocesan Secretary The Very Revd Kulana Makhalima Senior Priest The Ven. André Allies Archdeacon to the Ordinary The Revd Canon Charles Williams Canon Missioner Ms Percy Matanda Media & Communications Officer CLERGY WITH HISTORIC & MINISTRY LINKS WITH THE DIOCESE The Revd Harry Wiggett The Rt. Revd Geoff Quinlan The Ven. Anthony Gregorowski Honorary Senior Priest The Ven. James van Staden Honorary Senior Priest The Very Revd Bruce Jenneker Honorary Senior Priest The Ven.