page_title: Christianity in Africa
section_title: Africanizing Christianity
hierarchical_section_title: Christianity in Africa / Africanizing Christianity
context_page_description: Christianity in Africa arrived in Egypt in the middle of the 1st century. By the end of the 2nd century it had reached the region around Carthage. In the 4th century, the Aksumite empire in modern day Eritrea and Ethiopia became one of the first regions in the world to adopt Christianity as an official religion and the Nubian kingdoms of Nobatia, Makuria and Alodia followed two centuries later. Important Africans who influenced the early development of Christianity include Tertullian, Perpetua, Felicity, Clement of Alexandria, Origen of Alexandria, Cyprian, Athanasius and Augustine of Hippo.
  Since the spread of Islam into North Africa, the size of Christian congregations as well as their number was reduced, so that of the original churches only the Eastern Orthodox Church of Alexandria and Coptic Orthodox Church of Alexandria in Egypt and the Orthodox Tewahedo Church in the Horn of Africa remained. The Ethiopian Empire was the only region of Africa to survive the expansion of Islam as a Christian state. The Ethiopian church held its own distinct religious customs and a unique canon of the Bible.
context_section_description: Within different geographical areas, Africans searched for aspects of Christianity that could more closely resemble their religious and personal practices. 
  Adaptations of Protestantism, such as the Kimbanguist church emerged. Within the Kimbanguist church, Simon Kimbangu questioned the order of religious deliverance- would God send a white man to preach? The Kimbanguist church believed Jesus was black and regarded symbols with different weight than the Catholic and Protestant Europeans. The common practice of placing crosses and crucifixes in churches was viewed as a graven image in their eyes or a form of idolatry. Also, according to Mazrui, Kimbanguists respected the roles of women in church more than orthodox churches; they gave women the roles of priests and preachers. Members within these churches looked for practices in the Bible that were not overtly condemned, such as polygamy. They also incorporated in their own practices relationships with objects and actions like dancing and chanting.  When Africans were able to read in the vernacular, they were able to interpret the Bible in their own light. Polygamy was a topic of debate- many literate Africans interpreted it as acceptable because of information contained in the Old Testament- while it was condemned by European Christianity. Dona Beatriz was a woman from Central Africa known for her controversial views on the acceptance of polygamy- she argued that Jesus never condemned it- and she was burnt at the stake. European missionaries were faced with what they considered an issue in maintaining Victorian values, while still promoting the vernacular and literacy. Missionaries largely condemned the controversial African views and worked against leaders branching out. Simon Kimbangu became a martyr, put in a cage because of Western missionaries concern, and died there. 
  Within African communities, there were clashes brought on by Christianization. Young leaders formed ideas based on Christianity and challenged elders. Dona Beatriz, an African prophet, made Christianity political and eventually went on to become an African Nationalist, planning to overthrow the Ugandan state with the help of other prophets. According to Paul Kollman, teaching from missionaries was up to the interpretation of each person and took different forms when acted upon. 
  David Adamo, a Nigerian within the Aladura church chose portions of the Bible that closely resembled what his church found important. They read portions of Psalms because of the idea that missionaries were not sharing the power of their faith. They found power in reading these verses and put them into the context of their lives. 
  In addition to Africanizing Christianity, there were movements to Africanize Islam. In Nigeria, movements were created to arouse Muslims to de-Arabize Islam. There were clashes between people who accepted the de-Arabization and those who did not. These movements took place around 1980, resulting in violent behavior and clashes with police. Mirza Ghulam Ahmed, the founder of the Ahmadiyya sect, believed that the prophet Muhammed was the most important prophet, but not the last- departing from typical Muslim views. Sunni Africans were largely against the Ahmadiyyas; the Ahmadiyyas were the first to translate the Quran into Swahili, and the Sunnis opposed that as well. There was a militarism developed in different groups and movements like the Ahmadiyyas and the Mahdist movement and clashes between groups with opposing views.
  The influenza pandemic of 1918 accelerated the Africanization of Christianity and hence its growth in twentieth century Africa. As many as five million Africans are estimated to have died. European governments, churches and medicine were powerless against the plague, boosting anti-imperial sentiment. This contributed to growth of independent and prophetic Christian mass movements with prophecy, healings, and nationalist church restructuring. For example, the inception of the Aladura movement in Nigeria coincided with the pandemic. Evolving into the Christ Apostolic Church, it gave ri
caption: Sephora (Mozes en zijn Ethiopische vrouw Sippora). Jacob Jordaens, c. 1650
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