Abstract

African immigrants in the United States struggle with alienation from their homeland, adjustment to a new culture, and existential angst as minority within a minority. Faith communities remain one of the ever-increasing numbers of communities formed by these immigrants to cope with transition into a new culture. One of such faith communities is the African Christian Church in Aurora, Colorado. This project examines and explores the central role of Christianity as an adaptive mechanism. Furthermore, the role of the Christian religion in the construction and reconstruction of ethnic and religious identities is examined. The universalism and the particularity of the gospel are drawn on to reinforce their uniqueness, when confronted with their marginal status. ;The history of immigration is a record of alienation and its accompanying consequences. The existential quest of African immigrants is illuminated in this project by engagement with key fundamental questions: What does it mean to be an African? What does it mean to be an African and a Christian? Among older members who have wrestled more philosophically with the meaning of life, a third question is posited, "What does it mean to be an African and a philosopher?" In this regard, this dissertation engages in a dialog with African philosophers, who are also immigrants, and who are either charitable or hostile to the Christian faith. Questions raised by these philosophers are not dissimilar to those raised by African immigrants at the Church. ;Members of the church are from over fourteen countries of Africa, Latin America, and the United States. Interpretation of the bible resonates with elements of contemporary evangelicalism. Part of the mission objectives of the church is to minister especially, but not exclusively, to African Americans through what is called grass-root Pan Africanism. This project examines the relationship between the two groups and church's response. In the face of overwhelming odds, the centrality of the Christian faith as an adaptive mechanism to the civic life in the United States remains paramount, at least among this first generation of African immigrants. To them, Christian religion matters. In fact for these, religious changes remain the most significant, the most revolutionary, and the most hopeful