To many observers, Rwanda was a colony of the White Fathers. That Roman Catholic religious order, created in Algiers in 1868 by Cardinal Lavigerie, evangelized the country from 1900 onwards, effectively becoming the state church. To maintain its domination, the Roman Catholic Church's hierarchy supported the theory of the so-called hamite supremacy by selecting, educating, and establishing an elite among one of the three Rwandan social groups, the Batutsi, who were given the monopoly of power. Frustrations and recriminations that resulted from this injustice and its accompanying exclusion of other groups from power, led to the bloodshed of the uprisings of the 1959 revolution that preceded independence in 1962. Then, in 1959, the Roman Catholic Church abandoned the Batutsi in favour of the Bahutu majority. From 1973 to 1994, both Catholic and Protestant leaders entered into close political relations with the regime of the MRND (Mouvement RŽvolutionnaire National pour le DŽveloppement), which alienated them from the people of Rwanda when human rights abuses were widespread, culminating in the war in 1990 and the genocide of 1994. If the church's mission remains that of teaching and evidencing love, justice and righteousness (Micah 6:8), there is the need for it to recover its credibility so that it can play its part in the healing and reconciliation of the country, and this can only be done through its confession and repentance of it failures and complicity in the tragedies.

An incisive look at the causes and consequences of the Rwandan genocide "When we captured Kigali, we thought we would face criminals in the state; instead, we faced a criminal population." So a political commissar in the Rwanda Patriotic Front reflected after the 1994 massacre of as many as one million Tutsis in Rwanda. Underlying his statement was the realization that, though ordered by a minority of state functionaries, the slaughter was performed by hundreds of thousands of ordinary citizens, including judges, doctors, priests, and friends. Rejecting easy explanations of the Rwandan genocide as a mysterious evil force that was bizarrely unleashed, When Victims Become Killers situates the tragedy in its proper context. Mahmood Mamdani coaxes to the surface the historical, geographical, and political forces that made it possible for so many Hutus to turn so brutally on their neighbors. In so doing, Mamdani usefully broadens understandings of citizenship and political identity in postcolonial Africa and provides a direction for preventing similar future tragedies.

Rwanda Before the Genocide analyzes the intersection of ethnic discourse, Rwandan politics, and Catholic social teaching during the critical final decade of Belgian colonial rule, exploring the many-threaded roots of the ethnic and political mythos that culminated with the 1994 genocide.

Pioneering study of the role of the Christian churches in the Rwandan genocide of the Tutsi; a key work for historians, memory studies scholars, religion scholars and Africanists.

As a 'divine conspiracy' for Missio Dei, the global phenomenon of people on the move has shown itself to be invaluable. In 2004 two significant documents concerning Diaspora were introduced, one by the Filipino International Network and the other by the Lausanne Committee for World Evangelization. These have created awareness of the importance of people on the move for Christian mission. Since then, Korean Diaspora has conducted similar research among Korean missions, resulting in this book. It is unique as the first volume researching Korean missions in Diasporic contexts, appraising and evaluating these missions with practical illustrations, and drawing on a wide diversity of researchers.

Leadership Expectations is an in-depth study of expectations and how one leader creates and uses them to shape a university, its culture, and its success. This research operates on the underlying assumption that the organization is an expression of the leader and the people he or she attracts. As the personal, interpersonal, and organizational agendas a leader carries in their mind and enacts in their behavior are understood, the organization can be understood. Concurrently, at least one major means of organizational transformation emerges, executive development. The result: their personal development (and/or lack of it) drives organizational performance. The cost: their self-sacrifices energize the values they most deeply hold for themselves, others, and the university they lead. The reward: truth revealed, about themselves, others, and their organization; lives touched and transformed, including their own; and organizational capacity for good increased.

"Lausanne '74 inspired evangelicals around the world to take seriously the full implications of the Gospel for mission. This was especially true of a worldwide network of radical evangelical mission theologians and practitioners, whose post-Lausanne reflections found harbour in the notion of "Mission as Transformation". This missiology integrated evangelism and social concern like no other, and it lifted up theological voices coming from the Two Thirds World to places of prominence. This book documents the definitive gatherings, theological tensions, and social forces within and without evangelicalism that led up to Mission as Transformation. And it does so through a global-local grid that points the way toward greater holistic mission in the 21st century."--BOOK JACKET.

The paper in this volume are organized in three parts: scriptural, contextual and theological. The central question being addressed is: how do Christians living in contexts, where Islam is a majority or minority religion, experience, express or think of the Cross? This is, therefore, an exercise in listening. As the contexts from where these engagements arise are varied, the papers in drawing scriptural, contextual and theological reflections offer a cross-section of Christian thinking about Jesus and the Cross.

This research is an investigation into the charismatic leadership of Saul, David, and Solomon. Regarding methodology the study is a synchronic reading and is keen to demonstrate the theology explicit or implicit in the text. This study assumes that charismatic leaders emerge in crisis situations and in order to resolve the crisis by the charisma granted by God. In regard to Saul, the book argues that Saul proved himself a charismatic leader as long as acting resolutely and independently from Samuel, his mentor. He failed, however, because in Samuel's shadow he could not establish himself as a charismatic leader. David was successful because of his autonomy and resolution. Also, he was a successful charismatic leader as long as he remained independent. King David, however, was gradually sidelined by Joab. Another major theme of the David narrative is the clash between the concepts of charismatic military leadership and that of oriental kingship. David's military leadership and the charisma related to it are constantly challenged by the concept of oriental kingship. Although at his emergence he had lacked charisma, Solomon wisely chose the leadership skills needed to lead Israel. Attention is, however, drawn to the tensions between Solomon's leadership benefiting Israel and the royal pretension manifest in royal projects. The relationship of the new charismatic leader with the old leader is scrutinized: how the new leader is appointed, how he emerges, how the old persists--in short the transition and succession in leadership. An evaluation of the activity of the charismatic follows; could he resolve the crisis from which he emerged and for which he was granted God's spirit? To what extent were these leaders charismatic?