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Steve Hayes: books and writing

I’ve written several books and numerous magazine and journal articles, and so this page is about my writing, with links to other pages dealing with it.

Steve Hayes 75th birthdayBooks I have written, or been a co-author of, are:

If you click on the title, you can go to the GoodReads page for that particular book, where you can comment, post a review etc. You can also find out more from my Author Page on GoodReads and my author page on Smashwords, where my e-books are published.

Other social media:


I’ve written several journal and magazine articles on a variety of topics. Some of these are available online and you can find links to them here.

Journal and Magazine Articles

Here is a partial list of articles I have written that have been published in various academic journals and magazines, sorted by date.

Hayes, Stephen, 1969. The ikon in an age of neo-tribalism, in Ikon, Vol. 1(1) Winter. Page 16.

The ikon has been neglected by Western Christians since the Renaissance, when, according to Marshall McLuhan, literacy gave emphasis to the private point of view, and so perspective and this-worldliness was emphasised in art. But the new culture of the global village makes ikons more familiar again.

Hayes, Stephen, 1972. Last Pink Press, in CR Quarterly, Vol.(278) Michaelmas. Page 23-27.

A reprint of the farewell to Namibia of Bishop Colin Winter, David de Beer, Stephen Hayes and Antoinette Halberstadt after being deported in February 1972. Describes the burial of Aletta Tooromba, and the journey of Thomas Ruhozu from Kaokoveld to Windhoek to try to establish the Anglican Church in the Kaokoveld.

Hayes, Stephen, 1989. South African probate records, in Family Tree magazine, Vol. 5(11) Sept. Page 28.

In South Africa comprehensive records of deceased estates are kept, which are usually more informative than those of other English-speaking countries. When a person dies, a death notice giving information about the dead person and his or her parents, spouse and children (and sometimes other relatives if there are no children – anyone who might be entitled to inherit) has to be sent to the Master of the Supreme Court for the district where the person died, or normally resided, or owned property. This also applies to people living outside South Africa but who have property there. The usefulness of the records is illustrated by the case of Absalom Henry Beaglehole, who has been studied by law students because he established the South African law of missing persons. Beaglehole was eventually found — and though he never set foot in South Africa, his life and fortunes (or rather misfortunes) are documented in the deceased estate files of the Master of the Supreme Court.

Hayes, Stephen, 1990. Orthodoxy and Liberation Theology, in Journal of Theology for Southern Africa, Vol.(73) Dec. Page 12-23.

The main problem that Orthodox theology has with Western liberation theology is the insistence of the latter that all theology must be contextual, and the consequent denial of any universal theology. There is a strong element of liberation in Orthodox theology, but it differs from Western liberation theology.

Hayes, Stephen, 1990. Edging in: the Family Edge Plus, Professional Version 2.04, in Genealogical Computing, Vol. 9(4) Apr. Page 26.

The ease of data entry, editing and browsing make this an excellent program for beginners & experienced users alike. It has plenty of room for data such as long names, and its instant alphabetical indexing makes it the best one for browsing.

Hayes, Stephen, 1991. Flexible reports and low cost: the Family History System, in Genealogical Computing, Vol. 10(3) Jan. Page 23.

Review of the Family History System by Phillip E. Brown, a computer program for genealogy and family history.

Hayes, Stephen, 1992. Evangelism and liberation, in Theologia Evangelica, Vol. 25(2) June. Page 49-57.

Discussion on the relationship between evangelism and liberation has usually focused on the activity of evangelism rather than on the content. Many people have seen evangelism and liberation as mutually exclusive concerns. The gospel is often presented in a way that divorces redemption redemption from creation and excludes liberation. This has been especially common among Protestant evangelicals, and may be traced back to the juridical view of the atonementthat has dominated Western theology since the time of Anselm of Canterbury. Evangelism based on the classic view of the atonement, however, does not exclude liberation, because in that view liberation is at the heart of the gospel.

Hayes, Stephen, 1992. The African Independent Churches: judgement through terminology?, in Missionalia, Vol. 20(2) Aug. Page 139-146.

The grouping together of African Independent Churches of widely varying theological backgrounds can obscure links and continuities that may exist between them and the “historical” churches and can suggest links with other independent churches that do not really exist.

Hayes, Stephen, 1995. Christian responses to witchcraft and sorcery, in Missionalia, Vol. 23(3) November. Page 339-354.

Witch hunts and witchcraft accusations were common in South Africa in the early 1990s, and several hundred alleged witches were killed. Western Christianity, influenced by modernity, tends to deny that witchcraft exists, and so fails to prepare Christians to cope with this problem. Many African independent churches, however, have a pre-modern worldview that takes people’s fear of witchcraft seriously. In some cases they have managed to change the traditional African perception that witches are incorrigible, and believe that witches can repent and be rehabilitated as members of society. This offers hope that public attitudes to witches can be changed.

Hayes, Stephen, 1996. Orthodox mission in tropical Africa, in Missionalia, Vol. 24(3) November. Page 383-398.

Though the Orthodox Church has been in Africa since the first century, Orthodox Christianity did not take root in tropical Africa before the middle of the 20th century, an d the pioneer in introducing Orthodox Christianity to Kenya and Uganda was Daniel William Alexander, a South African AIC leader who was never himself a member of the Orthodox Church. Orthodox leaders were suppressed in Kenya during the Mau Mau emergency, and it was only after Kenya became independent that the Orthodox Church was able to flourish. At the beginning of the 21st century, tropical Africa has become the heartland of Orthodoxy on the continent.

Hayes, Stephen, 1999. Nationalism, violence and reconciliation, in Missionalia, Vol. 27(2) August. Page 189-207.

This article deals with nationalism, violence and reconciliation in the Balkans, especially in the former Yugoslavia, and also in Russia. The Serbian Orthodox Church had regarded itself as protector of Serbian national identity, but this role had been usurped by the state, especially under Slobodan Milosevic. The Christian notion of national identity clashed with that of secular nationalism, and this hampered the reconciling ministry of the church. The South African experience of the Truth and Reconciliation Commission might be relevant to the Balkans, but if the conflict is to be resolved there must be an abandonment of the idea of the “zero sum game” – that the freedom of one group can only be guaranteed by taking away the freedom of another.

Hayes, Stephen, 2002. Southern African missiology: a missiological dialogue with Willem Saayman, in Missionalia, Vol. 30(1) April. Page 109-121.

Willem Saayman taught missiology at the University of South Africa, and served as a missionary of the Dutch Reformed Church in Zambia and Namibia.

Hayes, Stephen, 2002. Sundkler deconstructed: Bethesda AICs and syncretism, in Missionalia, Vol. 29(3) November. Page 494-501.

Bengt Sundkler’s pioneering monograph on AICs, “Bantu prophets in South Africa” contains a lot of useful information about AICs in the first half of the 20th century, but much of it is obscured by Sundkler’s own misinterpretations of his observations. Readers often find it difficult to disentangle his sometimes unsubstantiated opinions from his observations. Some examples from the “Bethesda” churches, which use water for healing, show how Sundkler’s writing can be deconstructed to retrieve useful data.

Hayes, Stephen, 2008. Orthodox ecclesiology in Africa: a study of the ‘Ethiopian’ churches in South Africa, in International Journal for the Study of the Christian Church, Vol. 8(4) Nov. Page 337-354.

In the 1890s a group of South African Christians broke away from the Wesleyan Methodist because of racism in church structures, and formed the Ethiopian Church, which also attracted some from other denominations, including Anglicans. After linking with the African Methodist Episcopal Church in the USA, some found the link unsatisfactory, and several new denominations were formed, which, for the most part, retained a tradition of looking to Ethiopia as the origin of African Christianity. A century later some of these groups united with the Ethiopian Orthodox Tewahedo Church.

Hayes, Stephen, 2010. Orthodox diaspora and mission in South Africa, in Studies in World Christianity, Vol. 16(3). Page 286-303.

The Orthodox diaspora has, paradoxically, spread Orthodox Christianity throughout the world, but has not contributed much to Orthodox mission. Even after the third or fourth generation of immigrants, church services are generally held in the language of the countries from which the immigrants came. This is certainly true of South Africa, where most of the Orthodox immigration has been from Greece and Cyprus, with smaller groups of Russians, Serbs, Bulgarians, Lebanese and Romanians. Though there were immigrants from these countries in southern Africa in the middle of the nineteenth century, it was only at the beginning of the twentieth century that Orthodox clergy arrived, and churches were built, first in Cape Town and then in Johannesburg. It was only in the twenty-first century that clergy began to be ordained locally in any numbers. The churches therefore tended to be ethnic enclaves, and apathetic towards, or even opposed to mission and outreach to other ethnic communities.

Hayes, Stephen & Valerie, 1990. An account of Isandlwana from the diary of R.W. Vause, in Africana Notes & News, Vol. 29(1). Page 28.

Richard Wyatt Vause fought as a Lieutenant in the Natal NativeHorse under Colonel  Durnford in the Anglo-Zulu War. Vause and his company set off from Rorke’s Drift for Isandlwana at 7:30 am on 22 January 1879, and arrivedat Isandlwana about 10 or 11, when Col Durnford ordered him to go back to escort some wagons along the road. When he returned with the wagons there was firing in front of the camp. Their retreat was cut off and they went across country, and spent  the night at Helpmekaar. Vause’s company lost 30 killed and 10 wounded out of the original 50.

There is more about me and some of the things I have written here.

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