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Tahir Fuzile Sitoto

as a comprehensive account on Bofelo’s life (and achievements); it only serves as a background to situate him within the context of this essay’s discussion. Engagement with Bofelo and his Work Admittedly, it is not within the scope of this essay to focus on the entire spectrum of Bofelo

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Stephanie Zehnle

, The Life and Works of Abd Al-Qadir b. ­Al-Mustafa. A Critical Edition of his Works and Historiographical Approach , PhD ­dissertation, ­Ahmadu Bello University Zaria, 1987. Manuscript versions are catalogued in John O. ­Hunwick, The Writings of Central Sudanic Africa (Arabic Literature of Africa, vol

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Zachary Wright

continue to be transmitted by later followers to the present day. I believe a common preoccupation actually did motivate scholarly interchange in the eighteenth century, one that in fact links the study of ḥadith , the emphasis of ijtiḥād , the desire to “meet” the Prophet, and the search for secret

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John H. McClendon

, that is their significance, must be tested by the degree to which they remain living channels for the release of God into the life of the worshipper. When they become institutionalized they are apt to become dead so that the mystic always seems to be a foe of institutional religion. He is very

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John H. McClendon

, that is their significance, must be tested by the degree to which they remain living channels for the release of God into the life of the worshipper. When they become institutionalized they are apt to become dead so that the mystic always seems to be a foe of institutional religion. He is very

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Rachel M. McCleary and Robert J. Barro

of Christ on earth. The second theological type of holiness mission during the first wave was Wesleyan, professing belief in the two-fold act of grace necessary for a complete Christian life. 2 Nickels John Holmes’s Tabernacle Pentecostal Church, Greenville, South Carolina (1901) and the Friends

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John H. McClendon

maintain this common Christian theological perspective, which he arguably claims emerges from shared historical roots in evangelical and Reformed theology. Particularly given the tradition of Black theologians’ efforts to accent the secular character of Black life, Anyabwile thinks there has been a

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John H. McClendon

maintain this common Christian theological perspective, which he arguably claims emerges from shared historical roots in evangelical and Reformed theology. Particularly given the tradition of Black theologians’ efforts to accent the secular character of Black life, Anyabwile thinks there has been a

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Marthe Hesselmans

interpretation of God’s acts in Afrikaner history with an explicitly republican eschatology [and] a generalized feeling of ‘Afrikanerness.’” 8 As a volkskerk the drc became intrinsically tied to the Afrikaner people. It implied a profound engagement with every aspect of life, from education to care for the

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Aquinata Agonga

different groups of Europeans arriving among the Ndebele and the Shona through what was then known as Bechuanaland, which is today’s Botswana. These groups, which were motivated by a variety of interests, sought favors from the chiefs in different areas. Some came bearing gifts such as guns, beads, and