Bengt Sundkler's long-awaited book on African Christian churches will become the standard reference for the subject.

The Friday Masowe apostolics of Zimbabwe refer to themselves as "the Christians who don’t read the Bible." They claim they do not need the Bible because they receive the Word of God "live and direct" from the Holy Spirit. In this insightful and sensitive historical ethnography, Matthew Engelke documents how this rejection of scripture speaks to longstanding concerns within Christianity over mediation and authority. The Bible, of course, has been a key medium through which Christians have recognized God’s presence. But the apostolics perceive scripture as an unnecessary, even dangerous, mediator. For them, the materiality of the Bible marks a distance from the divine and prohibits the realization of a live and direct faith. Situating the Masowe case within a broad comparative framework, Engelke shows how their rejection of textual authority poses a problem of presence—which is to say, how the religious subject defines, and claims to construct, a relationship with the spiritual world through the semiotic potentials of language, actions, and objects. Written in a lively and accessible style, A Problem of Presence makes important contributions to the anthropology of Christianity, the history of religions in Africa, semiotics, and material culture studies.

A groundbreaking work of ethnography, urban studies, and theology, Mark Gornik's Word Made Global explores the recent development of African Christianity in New York City. Drawing especially on ten years of intensive research into three very different African immigrant churches, Gornik sheds light on the pastoral, spiritual, and missional dynamics of this exciting global, transnational Christian movement.

We often regard the author of the Gospel of Mark as an obscure figure about whom we know little. Many would be surprised to learn how much fuller a picture of Mark exists within widespread African tradition, tradition that holds that Mark himself was from North Africa, that he founded the church in Alexandria, that he was an eyewitness to the Last Supper and Pentecost, that he was related not only to Barnabas but to Peter as well and accompanied him on many of his travels. In this provocative reassessment of early church tradition, Thomas C. Oden begins with the palette of New Testament evidence and adds to it the range of colors from traditional African sources, including synaxaries (compilations of short biographies of saints to be read on feast days), archaeological sites, non-Western historical documents and ancient churches. The result is a fresh and illuminating portrait of Mark, one that is deeply rooted in African memory and seldom viewed appreciatively in the West.

Professor Hastings also compares the relation of Christian history to the comparable development of Islam in Africa.

Thomas C. Oden surveys the decisive role of African Christians and theologians in shaping the doctrines and practices of the church of the first five centuries, and makes an impassioned plea for the rediscovery of that heritage. Christians throughout the world will benefit from this reclaiming of an important heritage.

This book is an attempt at a critical, constructive, and creative theological praxis of social transformation in Africa. The authors apply a multi-disciplinary approach to examining how Christianity in Africa is engaging the problems of Africa's challenging social context. This is a prophetic work that applies the symbols of "salt" and "light" as ecclesiological images for reenvisioning the path towards procuring abundant life for God's people in the African continent through the agency of African Christianity. The contributors to this volume ask these fundamental questions: What is the face of Jesus in African Christianity? What is the face and identity of the Church in Africa? How can one evaluate the relevance of the Church in Africa to African Christians who enthusiastically embrace and celebrate their Christian faith? In other words, what positive imprint is Christianity leaving on the lives and societies of African Christians? Does the Christian message have the potential of positively affecting African civilization as it once did in Europe? What is the relevance and place of African Christianity as a significant voice in shaping both the future of Africa and that of world Christianity?