Academic literature on the topic 'African Apostolic Church'
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Journal articles on the topic "African Apostolic Church"
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Engelke, Matthew. "Discontinuity and the Discourse of Conversion." Journal of Religion in Africa 34, no. 1-2 (2004): 82–109. http://dx.doi.org/10.1163/157006604323056732.
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AbstractThis paper focuses on the conversion narrative of a man in the Johane Masowe weChishanu Church, an apostolic church in Zimbabwe. Taking up recent discussions within anthropology on Pentecostal and charismatic churches, the author shows how apostolics talk about conversion as a distinct break with 'African custom'. It is argued that anthropologists of religion need to take such narratives of discontinuity seriously because they allow us to understand better the dynamics of religious change.
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Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (April 1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.
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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
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Adekunbi Labeodan, Helen. "Empowering Women through African Pentecostal Corporate Social Responsibility." Black Women and Religious Cultures 3, no. 1 (November 21, 2022): 43–61. http://dx.doi.org/10.53407/bwrc3.1.2022.100.15.
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This paper considers how women may be empowered through African Pentecostal Corporate Social Responsibility (CSR) by examining ways organizations use CSR to develop their images in society with social welfare work beyond statutory compliance. Referencing practices described in narratives of the Gospels and Acts and combining critical analysis of historical documents with key informant interviews, the project analyzes the Christ Apostolic Church, Missionary Headquarters, Ita Baale Olugbode, Ibadan, to discover and assess its regular programs of CSR. Specifically, the author uses collected data to determine answers the following questions about Christ Apostolic Church: In what programs is the church involved that address social challenges in communities they serve? How effective are these programs? Does the church have a deliberate policy to address community social issues? Is the policy evident as a guide for the church in CSR matters? How does the church’s CSR policy impact women? Key words: Empowerment, Pentecostal, CSR
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Crumbley, Deidre Helen. "Patriarchies, Prophets, and Procreation: Sources of Gender Practices in Three African Churches." Africa 73, no. 4 (November 2003): 584–605. http://dx.doi.org/10.3366/afr.2003.73.4.584.
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AbstractThe Celestial Church of Christ, the Christ Apostolic Church, and the Church of the Lord (Aladura) are indigenous churches, which share the selective blending of Christian and Yoruba religious traditions; however, their gender practices, specifically female access to decision-making roles, vary dramatically. The Celestial Church's prohibition against the ordination of women is associated with ritual impurity. Christ Apostolic excludes women from ordination, but without an explicit ideology of impurity. The Church of the Lord (Aladura) ordains women but prohibits them from the sanctuary when they are menstruating. Do these institutionalised constraints derive from colonial or pre-colonial gender practices? What other factors might contribute to these gender patterns? This paper argues that these gender practices derive from intersecting ambiguities in Western and African gender practices, which both empower and disempower women. The paper also assesses the interplay of doctrine and institutional history on gender dynamics. Finally, it explores the interaction of cultural legacy and socio-environmental pressures on the ritualisation of the female body in this African setting.
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Zvanaka, Solomon. "African Independent Churches in Context." Missiology: An International Review 25, no. 1 (January 1997): 69–75. http://dx.doi.org/10.1177/009182969702500109.
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The Zion Apostolic Church has made great attempts to contextualize the gospel; a process which is reflected among other things in their church structures, in their calling to conversion and vocation, in their worship, and in ritual life. The nucleus of the church consists of members with kinship ties. Dreams and visions are regarded as important channels of communication between the human and the divine. For them worship time is characterized by celebration and spontaneity. Baptism, faith healing, and consolation ceremonies are practices of special significance—it is here particularly where the process of contexualization is in evidence.
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Killingray, David. "Transatlantic Networks of Early African Pentecostalism: The Role of Thomas Brem Wilson, 1901–1929." Studies in World Christianity 23, no. 3 (December 2017): 218–36. http://dx.doi.org/10.3366/swc.2017.0193.
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Proto-Pentecostalist ideas in Britain owe a debt to the activities of the Gold Coast businessman Thomas Brem Wilson (1865–1929), who settled in London in 1901. His recently discovered diaries and personal papers detail his commercial interests and activities in West Africa and his relationships with a number of fellow Africans living in London. The diaries also record Brem Wilson's transatlantic involvement with J. A. Dowie's faith healing Catholic Apostolic Church in London and Zion City, Illinois, which he visited in 1904; evangelistic work among his African friends in London and in the Gold Coast; and his personal and financial relations with Alexander Boddy. In 1908 Brem Wilson helped found the first black-led Pentecostal church in Britain, where he was a pastor for the rest of his life.
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Sande, Nomatter, and Silas Nyadzo. "Spirit-led Missions." Journal of Pentecostal Theology 31, no. 1 (February 21, 2022): 133–51. http://dx.doi.org/10.1163/17455251-bja10029.
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Abstract A rigorous approach to missions is a significant trait of classical Pentecostalism. However, the multi-cultural context of the United Kingdom shows that most African Pentecostal churches are struggling to attract much indigenous populace as compared to mega-churches in Africa. Using the case study of Apostolic Faith Mission International Ministries UK, this study explores the church’s strategies to missions and its impact on church growth in the United Kingdom. The study used Spirit-infusion as a theological framework for discussing Spirit-led missions. The study is phenomenological observation qualitative research, data was gathered through in-depth interviews, questionnaires, and participant observations. A key finding was that the church’s missions strategy is spontaneous, all-believers, auxiliary and structured; but they are failing to translate into church growth. The study concludes that the church should revisit the issue of ‘experience’ coupled with negotiating to move beyond the cultural, ethnic, and colonial boundaries. The study recommends that the African Pentecostal theology of missions in diasporic contexts must consider: the Spirit experience; lives concentrated to the Spirit; Spirit of miracles; and Spirit of excellence.
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Ranwedzi, Ndivhuwo Emmanuel, Azwihangwisi E. Nesamvuni, and Johan Van Niekerk. "Pioneers of African Initiated Churches (AIC) as actors of development: A case of Paulos Matsea Mureri of the United African Apostolic Church (UAAC) and community development." Technium Social Sciences Journal 29 (March 9, 2022): 712–31. http://dx.doi.org/10.47577/tssj.v29i1.5931.
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The role of Africans, those associated with African Initiated Churches (AIC), in spreading the gospel, which contributed to human development, has not been fully recognized even in the current political dispensation in South Africa. Most literature has given specific focus to the western missionaries and their approach to the gospel has been widely accepted as the way of the gospel. The establishment of AICs such as the United African Apostolic Church (UAAC) initiated by Matsea Paulos Mureri display an unignorable phenomenon in terms of the contribution he made as a gospel crusader and actor of development within and outside his community. Through the seed that Matsea Paulos Mureri planted, the church has grown to over a million members internationally. He comes from a generation that experienced the emergence of the Pentecostal movements which shaped the African Initiated Pentecostal Churches (AIPC) and they have survived a century of various marginalization. Unlike Evangelical and Pentecostal movements, their contribution to human development has been recognized through their contribution to education and health sectors. However, human development concept is much broader. In terms of Paulos story, important questions are asked in reflection of some of the challenges which continue to confront the AICs particularly in the area of succession. Like most of the AICs, the UAAC has not been spared from disputes and splits which have confronted most AICs since their inception. Some of the imperative questions asked is whether the leadership conflicts and disputes which surround the AIC’s are real leadership disputes or are polygamous conflicts which are disguised under church leadership battles. Secondly, a question is raised about the contestation of two opposing cultures i.e. the African unwritten law versus the western written law on the rights and privileges of adopted children in terms of succession. Although the two question may sum up the kind of legacy that Matsea Paulos Mureri left in his quest to be a gospel distributor, it does not erode his contribution to human development.
Dissertations / Theses on the topic "African Apostolic Church"
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Okafor, Peter. "AUTHORITY AS SERVICE IN THE NIGERIAN-AFRICAN CHURCH CHALLENGE OF THE TWOFOLD APOSTOLIC HERITAGE." Bulletin of Ecumenical Theology, 2005. http://digital.library.duq.edu/u?/bet,2774.
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Higgins, Thomas Winfield. "Prophet, priest and king in colonial Africa : Anglican and colonial political responses to African independent churches in Nigeria and Kenya, 1918-1960." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/5472.
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Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.
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Grant, Stephen Robert. "A Missiological perspective on a South African Chinese House Church in the light of Alan Hirsch's six elements of "Apostolic Genius"." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/40359.
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China is a world force. Not only is China seen in the daily news but it has produced the
largest church in the world. The church is 100 million people strong (Hattaway
2003:13). Since 1978, modern China has begun to populate the world community with
her immigrants. Vast Diaspora communities have been created.
The church in China shows all the signs of a Jesus People movement. In 1949 the
communist came into power. They ordered all Christian missionaries to leave the
country (Aikman 2003:44). By 1953 the last missionary had left (Thompson 1978:186).
Mao closed the churches, confiscated property, burned books and bibles and had
leaders sent to re-education camps. A time of persecution had begun. Rather than
destroy the church, this made it stronger. The church grew from 750,000 to 100 million
today.
Can this Jesus People movement be experienced in the Diaspora community in South
Africa? To evaluate this we use Allan Hirsch’s “The Forgotten Ways” (2006). In this he
speaks of Apostolic Genius and the six elements that compose it. Thos elements are
Jesus is Lord, Making Disciples, Missional-Incarnational Impulse, Apostolic
Environment, Organic Systems and Communitas. These six elements are found
expressed within a Jesus people movement. When they are all fully involved, a Jesus
People movement is underway. There are 14 Chinese Christian churches in South Africa. The Chinese Diaspora
community is 300-350,000 people. The Chinese mostly come from the Fujian province
in China. Seventy percent are entrepreneurs and businessmen running shops selling
Chinese goods. The researcher has found that the leadership of the churches is from
Taiwan. Bringing everything together, the researcher finds the churches are growing at
a moderate rate. The expected explosive growth of the church in China is not found in
South Africa. The elements of Apostolic Genius are present but only partially
expressed.
There continues to be potential for the Chinese House church movement to field
workers in South Africa. There has been some expressed interest. The Back To
Jerusalem Movement is putting missionaries all over the Middle East (Hattaway 2003).
It is the opinion of the researcher that putting workers in the Diaspora communities
would be a natural extension of that that effort.Dissertation (MA Theol)--University of Pretoria, 2013.
gm2014
Science of Religion and Missiology
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Kealotswe, Obed Ndeya Obadiah. "Doctrine and ritual in an African independent church in Botswana : a study of the beliefs, rituals and practices of the Head Mountain of God Apostolic Church in Zion." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/28327.
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African Christianity has attracted, and continues to attract, the attention of many theologians, anthropologists and church historians the world over. The interrelation between colonialism and the missionary movement has contributed very much to the formation of Christianity in Africa. However, missionary Christianity and colonialism have lost, and are continuing to lose, their dominance over Christianity in Africa. What have emerged, and still continue to emerge, are the African Independent Churches which are now a major aspect of Christianity in Africa. Many people in Africa are frustrated because of the impact of Western civilisation on their traditional cultures, customs and practices. Religion, which permeates all aspects of the African's life, is being challenged by modernization and scientific culture. Christianity, as a Western religion, has failed to address these problems and in many cases has identified itself with them. The African Independent Churches, however, have tried, and are still trying, to make life meaningful through retaining, adapting and transforming some traditional rituals and practices in order to give meaning to the life of the African. Bishop Toitoi Smart Mthembu of the Head Mountain of God Apostolic Church in Zion, founder and one of the prominent leaders of the African Independent Churches, started a church which is trying, through its beliefs and practices, to give meaning to the lives of the Batswana, the Southern African peoples and Africa generally. This study is a monographic account of the contribution of the Head Mountain of God Apostolic Church in Zion to the indigenization of African Christianity.
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Andrew, Daniël Nicolaas. "From vision to structure: assessing the Apostolic Faith Mission of South Africa in the light of the one, holy, catholic and apostolic church." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/228.
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Doctor TheologiaeThe intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians’ vision of the church are discussed. Our Christian predecessors’ envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five. It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles’ Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God’s fullness with the universal Body of Christ. In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God’s vision for the church and the world.
South Africa
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De, Wet Christiaan Rudolf. "The Apostolic Faith Mission in Africa, 1908-1980 : a case study in church growth in a segregated society." Doctoral thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/22445.
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Bibliography: pages 393-409.This case-study of the Apostolic Faith Mission (AFM) in Africa in relation to Church Growth theory covers the period 1908 - 1980. Its geographical scope is South Africa, including the black Homelands. In chapters 1 and 2 we examine the history, origins and development of the AFM in Africa in relation to Pentecostalism and the white AFM. In chapters 3 and 4 we research the contextual issues of racism, apartheid, and the relationship between the AFM, the State, and politics. From chapter 5 to the end our focus is on the church growth of the AFM in Africa. Our study has shown that the AFM in Africa has grown significantly during the period studied. Significant growth factors have been: the prioritization of evangelism accompanied with an emphasis on the supernatural manifestation of the gifts of the Spirit; the active involvement of the laity; their theology of missions revealing a distinctive pneumatology, an eschatological urgency, and a sense of divine destiny; their ecclesiology; their culturally relevant liturgy; and homogeneous groupings of Blacks. Conversely, factors hindering their growth have been the superpaternalistic approach to mission of the white "Mother-church". The endorsement of apartheid and lack of a prophetic witness of the Apostolic Faith Mission towards the State have also harmed their credibility in the black community.
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Sejeng, Mankopane Sydney. "The practical theological challenges faced by the Apostolic Faith Mission of South Africa Fountain of Life Congregation in the Winterveldt community." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17983.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: This study is about the practical theological challenges faced by the AFM of SA Fountain of life congregation in the Winterveldt community. The Fountain of life congregation has minimal involvement in the community of Winterveldt, a community plagued by numerous life threatening plights. The congregation is in a survival mode after stagnating for a number of years and with serious challenges of declining or even facing possible extinction. This study's goal is to develop a practical theological theory, strategy and process which the AFM of SA Fountain of life congregation would be inspired to implement in order to contribute towards arresting theological, social, economical and moral degradation in the community of Winterveldt. The researcher employed a practical theological methodology and explored areas that are vital for the answering of the research problem, "What can be done in the Fountain of life congregation to maximize the participation of all members to serve the community of Winterveldt as well as the larger society?" It is hypothesized that Practical Theology will give the AFM of SA Fountain of life guidance and equip this faith community and its leaders theologically to consider their vocation, to develop a practical theological ecclesiology, a way to be the true, faithful and effective local church which is the salt and light of the world, including Winterveldt. The study explored the "world" in which Fountain of life finds itself, in terms of its contextual as well as the congregation's identity analysis. The normative aspects of being a missional church which covered the missional identity, empowerment and involvement of laity, and missional leadership were elaborated, while spiritual discernment with areas particular to Fountain of life received attention in the normative aspects of spiritual discernment. It is recommended that the identity of Fountain of life be grounded in the mission of the Trinitarian God (missio Dei of the Trinitarian God). The missionary identity and character of Fountain of life should be built and developed upon the eight dominant patterns found in a missional church. The researcher strongly encourages the Fountain of life congregation to employ the missional leadership strategies while engaging in a total involvement leadership style, which integrates high concern for getting the task completed and a high concern for good people relationship. The leadership of Fountain of life is further encouraged to use the suggested laity empowerment strategies in order to empower, develop, and involve the laity. Missional transformation can only succeed if the laity is empowered and committed to deal with new realities. Leadership is key in engaging the laity. The pastor and the leadership of Fountain of life must teach, educate, lead, and engage the congregation, and also partner with other communities of faith and organizations especially the South African Partnership for Missional Churches (SAPMC) to succeed. Fountain of life should practice missional praxis theology, a holistic theological model that describes the methodology for congregations to develop their own contextual ecclesiology within the parameters of God‘s overall design for the Church.
AFRIKAANSE OPSOMMING: Die navorsing handel oor die prakties-teologiese uitdagings van die Apostoliese Geloofsending (AGS) in Suid-Afrika se Fountain of life gemeente in Winterveldt (Tswane metropolitaanse area). Fountain of life het minimale invloed in die Winterveldt gemeenskap, 'n gemeenskap wat gebuk gaan onder baie ernstige sosiale probleme. Die gemeente is net besig om te oorleef, dit is stagnant en staar agteruitgang of algehele ondergang in die gesig. Die studie poog om teorie, strategie en ʼn proses te ontwikkel wat die Fountain of life gemeente in staat sal stel om ʼn bydrae te lewer om die algehele agteruitgang op teologiese, sosiale, ekonomiese en morele gebied, aan bande te lê en selfs om te keer. Die navorser gebruik ʼn prakties-teologiese benadering ter beantwoording van die navorsingsvraag: "Hoe kan die Fountain of life gemeente deelname van lidmate maksimaal benut sodat hulle Winterveldt en die groter gemeenskap kan bedien?" As die Fountain of life AGS gemeente die prakties-teologiese uitdagings wat die gemeenskap in die gesig staar, kan ondersoek en verstaan asook maniere vind om dit aan te spreek kan hulle die lot en swaarkry van die gemeenskap se mense help verlig. Die navorsing ondersoek die gemeente se bestaanswêreld, haar meer onmiddellike konteks asook haar identiteit. Wat is die normatiewe basis van ʼn missionale gemeente? Wat is die implikasies daarvan vir missionale identiteit? Hoe word lidmate bemagtig en hoe raak hulle betrokke? Wat behels missionale leierskap? Verder word baie klem geplaas op die normatiewe beginsels van geestelike onderskeidingsvermoë en wat dit in die praktyk vir die gemeente beteken. Die studie stel voor dat Fountain of life haar identiteit in die sending van die drie-enige God (missio Dei) leer vind. Die agt kenmerke van ʼn missionale gemeente behoort die identiteit van die gemeente te bepaal. Die navorser voel sterk dat die gemeente missionale leierskap strategieë moet implementeer. Dit behels volle oorgawe aan die taak sowel as ʼn volledige betrokkenheid by mense. Die gemeente se leierskap word aangemoedig om lidmate te bemagtig, te help om geestelik te ontwikkel en om in die kerk en gemeenskap betrokke te raak. Missionale transformasie kan alleen slaag as lidmate betrokke is, bemagtig is en bereid is om nuwe werklikhede te hanteer. Leierskap moet hiertoe verbind wees. Die plaaslike pastoor en die gemeente se leierskap moet lidmate toerus, voorgaan en betrokke kry. Hulle moet ook met ander geloofsgebaseerde organisasies netwerk, in die besonder die Suid-Afrikaanse Genootskap van Gestuurde Gemeentes. Fountain of life gemeente word opgeroep om missionaal en holisties teologie op ʼn praxis styl te beoefen sodat die gemeente ʼn eie kontekstuele ekklesiologie binne die koninkryk se parameters van die missio Dei kan ontdek.
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Kruss, Glenda. "Religion, class and culture : indigenous churches in South Africa, with special reference to Zionist-Apostolics." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/17025.
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Part one establishes the problematic of this primarily historical and theoretical work on indigenous churches in South Africa. The existing literature is surveyed, explanatory themes isolated and a critique of the dominant functionalist framework offered. A different theoretical framework - historical materialism - is proposed, in order to bring new insights into the explanation of indigenous churches. A periodisation of the South African social formation, and three corresponding forms of indigenous churches is proposed. Part two considers each of these in a schematic form. It is hypothesized that Ethiopian churches arose at the turn of the century in the Transvaal and Eastern Cape amongst the emerging African petit-bourgeoisie. They were the religious response to unequal incorporation in the developing capitalist social formation. An early form of Zionism, Zion City Churches, arose between the two World Wars, in a period of intense resistance to proletarianization. In each region they were shaped by the particular conditions and conflicts. An attempt is made to demonstrate that, in contrast, Zionist-Apostolics arose after World War II as a church of the black working class. Instead of explaining them in terms of acculturation, it is hypothesized that their healing form can be understood as an expression and a protest of the alienation of the black working class. As a religious-cultural innovation they succeed in subverting missionary hegemony and gaining control over the means of salvation, and in this way, of their own lives. Part three attempts to evaluate the contribution of a historical materialist analysis to understanding religion, and to isolate directions for future research.
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Ndlovu, Chazani. "The sexual dilemma of widowhood within the HIV and AIDS pandemic : a pastoral approach within the Apostolic Faith Mission Church (A.F.M.) in Zimbabwe." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/79997.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: The current situation around widowhood sexuality is unspeakably painful. It has been established through literature review in this study that widows are the most neglected group in many societies. In Zimbabwe the unprecedented rise in the number of widows has been caused by the proliferation socio-economic, political climate coupled with the devastating effects of HIV and AIDS pandemic. HIV and AIDS pandemic has caused unimaginable suffering among all segments of society in Zimbabwe but impacts more on women and girls. HIV has increased the number of young widows in the country. This is the group which is still sexual active and they are in the church in quest to find meaning in God. The study also explored how the patriarchal society and religious norms control and manipulate women‟s sexuality. The church and the community views sex and sexuality issues as private matters. Hence, the dilemmas of widowhood sexuality are created by widows‟ failure to publicly and or share their challenges with church leadership. However, it was made clear during the study that the quest for sexual meaning becomes a challenge due to the complexities caused by HIV and AIDS pandemic. The challenge shown in this study was how to do theology and be a church where we accept that all theological formulations and institutional designs are influenced by their context. Therefore, could it be moral for the church to teach that widows embrace other sexual alternatives that are less risk to contract or transmit HIV; such as masturbation, use of sex toys and vibrators? Can these help widows reduce their sexual tension and evoke pleasure? If such or more suitable means are availed by the church how should widows be enriched to live meaningful in their faith in God? For the church to teach widows to say “no” to sexual intimacy outside marriage sound irresponsible and unrealistic to prevailing statistics of widows and their ages in church. However, the dilemma is for them to engage in sexual intimacy without creating other existential issues leading them to live in guilt- feelings and in the process lose their meaning in their God. Is the church willing to look closely to widowhood sexuality in this era of HIV and AIDS pandemic? The HIV and AIDS pandemic challenges the church to formulate policies and reframe pastoral theology in a way that is relevant to allow widows discover a God who can be compassionate and trusted to give meaning in suffering.
AFRIKAANSE OPSOMMING: Die huidige situasie in verband met weduweeskap en seksualiteit is onbeskryflik pynlik. Dit het duidelik geword uit die literatuuroorsig in hierdie studie dat weduwees die mees afgeskeepte groep in baie gemeenskappe is. In Zimbabwe is die ongehoorde styging in die aantal weduwees te wyte aan die groei in die slegte sosio-ekonomiese en politiese klimaat tesame met die verwoestende gevolge van die MIV en VIGS pandemie. Die MIV en VIGS pandemie het ondenkbare lyding veroorsaak in alle areas van die gemeenskap in Zimbabwe, maar dit het 'n groter invloed op vroue en jong meisies. MIV het veroorsaak dat die getal jong weduwees in hierdie land gestyg het. Dit is ook die groep wat steeds seksueel aktief is en hulle kom na die kerk in 'n soeke om betekenis te vind in God. Hierdie studie ondersoek ook hoe die patriargale gemeenskap en sy godsdienstige norme vroue se seksualiteitbeheer en manipuleer. Die kerk en die gemeenskap beskou seks en seksualiteit as 'n private aangeleentheid. Die gevolg is dat die dilemma van weduweeskap en seksualiteit geskep word deur die weduwee se versuim om haar uitdagings in die openbaar of by die kerkleiers bekend te maak. Dit het egter gedurende hierdie studie duidelik geraak dat die soeke na seksuele betekenis 'n groot uitdaging is as gevolg van die kompleksiteite wat veroorsaak word deur die MIV en VIGS pandemie. Die uitdaging wat met hierdie studie beklemtoon word, is hoe om teologie toe te pas en 'n kerk te wees wat aanvaar dat alle teologiese formulering en institusionele ontwerpe ook deur hul konteks beïnvloed word. Is dit derhalwe 'n morele probleem vir die kerk om vir weduwees aan te beveel om seksuele alternatiewe te ondersoek wat minder risiko's inhou vir die opdoen of oordra van MIV; soos masturbasie, die gebruik van seksspeelgoed en vibrators? Kan hierdie alternatiewe metodes weduwees help om hul seksuele spanning te verminder en seksuele genot te ervaar? Indien hierdie, of ander geskikte metodes, deur die kerk benut word, hoe kan weduwees verryk word deur betekenisvol tot hul geloof in God te leef? Vir die kerk om weduwees te leer om “nee” te sê vir seksuele intimiteit buite die huwelik klink onverantwoordelik en onrealisties as die heersende getal weduwees in die kerk en hul ouderdomme in ag geneem word. Die dilemma is egter vir hulle om seksuele intimiteit te beleef sonder om ander eksistensiële vraagstukke te skep, wat hulle dwing om saam te leef met skuldgevoelens en in die proses betekenis in hul God verloor. Is die kerk bereid om noukeurig te kyk na weduweeskap en seksualiteit in hierdie era van die MIV en VIGS pandemie? Die MIV en VIGS pandemie daag die kerk uit om beleide te formuleer en pastorale teologie te herdefinieer op 'n manier wat relevant is tot die ontdekking van 'n God wat medelydend en betroubaar is en wat betekenis kan gee aan lyding.
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Willemse, Jeremiah Jonathan. "The role of the family in youth ministry: an assessment of current approaches." Thesis, University of the Western Cape, 2007. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_2103_1257329128.
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This study focused on the field of youth ministry as a sub-discipline of practical Theology. The main aim of this thesis is to describe and assess the current state of the debate in this regard and to classify the different ways of integrating family life in youth misnistry.
Books on the topic "African Apostolic Church"
1
T, Shannon David, and Wilmore Gayraud S, eds. Black witness to the apostolic faith. Grand Rapids, Mich: W.B. Eerdmans Pub. Co. for Commission on Faith and Order, National Council of the Churches of Christ in the U.S.A., 1988.
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2
Idowu, Moses Oludele. Portrait of a legend: The Untold Story of Emmanuel Omoniyi Omotunde, the Prophet of Ajaye, Founder of African Apostolic Church, showing his peculiar power and peculiar challenges. Ikeja, Lagos State, [Nigeria]: Devine Artillery Publications, 2012.
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1953-, Altschul Paisius, and Ancient Christianity and African-America Conferences., eds. An unbroken circle: Linking ancient African Christianity to the African-American experience. St. Louis, Mo: Brotherhood of St. Moses the Black, 1997.
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Bible Way Churches of Our Lord Jesus Christ World Wide. Pentecostal Apostolic Fellowship Crusade journal. Place of publication not identified]: Bible Way Church of Our Lord Jesus Christ World Wide, 1989.
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5
An African Independent Church leader: Bishop Smart Mthembu of the Head Mountain of God Apostolic Church in Zion. Gaborone, Botswana: Dept. of History and Dept. of Theology and Religious Studies, University of Botswana, 1994.
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Payne, Leonard M. My people yesterday, today, and forever: A history of the Glorious Church of God in Christ. [S.l.]: Xlibris Corp., 2008.
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Paul, John. Post-synodal apostolic exhortation, Ecclesia in Africa, of the Holy Father John Paul II to the bishops, priests, and deacons, men and women religious, and all the lay faithful on the Church in Africa and its evangelizing mission towards the year 2000. Nairobi, Kenya: Paulines Publications Africa, 1995.
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Paul, John. Post-synodal apostolic exhortation Ecclesia in Africa: Of the Holy Father John Paul II to the bishops, priests and deacons, men and women religious and all the lay faithful on the Church in Africa and its evangelizing mission towards the year 2000. Ottawa, ON: Canadian Conference of Catholic Bishops, 1995.
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Paul, John. Post-synodal apostolic exhortation, Ecclesia in Africa, of the Holy Father John Paul II to the bishops, priests, and deacons, men and women religious, and all the lay faithful on the Church in Africa and its evangelizing mission towards the year 2000. Vatican City: Libreria editrice vaticana, 1995.
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Holy hustlers, schism, and prophecy: Apostolic reformation in Botswana. Berkeley: University of California Press, 2011.
Find full textBook chapters on the topic "African Apostolic Church"
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Jules-Rosette, Bennetta. "Bapostolo, Apostolic Church of John Maranke or Vapostori." In Encyclopedia of African Religions and Philosophy, 82–83. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_52.
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Newman, Mark. "Conclusion." In Desegregating Dixie, 269–76. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0011.
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Prelates appointed by the Vatican before the 1940s were more reluctant or cautious than later episcopal appointments regarding desegregation. Now screened for their racial attitudes by the apostolic delegate and with more exposure to Mystical Body teachings, prelates appointed when the civil rights movement achieved increasing success faced a more pressing issue than their predecessors that they could less easily avoid, down play, or slow peddle. Secular change, federal financial imperatives, the American Catholic hierarchy’s endorsement of desegregation and the efforts of progressive African American and white laity in the South exerted a growing pressure on ordinaries to act, but desegregation mostly involved closing black Catholic institutions. Most southern white Catholics no longer publicly defended or supported segregation, but many did not embrace racial integration based on inclusiveness, reciprocity and mutual understanding. The Catholic Church desegregated its institutions, but, for the most part, it had not truly integrated them.
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Simaika, Samir, and Nevine Henein. "The Patriarchs." In Marcus Simaika. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774168239.003.0009.
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This chapter discusses Marcus Simaika's relationship with the Coptic patriarchs of his time as a member, then vice president, of the Coptic Community Council (Majlis al-Milli) for thirty-nine consecutive years. In his attempts to start a Coptic museum, which needed patriarchal approval, Simaika fought many battles and used much diplomacy and compromise in his dealings with the Coptic hierarchy. The full title of the patriarch, the leader of the Coptic Orthodox Church, is “Pope and Lord Archbishop of the Great City of Alexandria and Patriarch of all Africa on the Holy Orthodox and Apostolic Throne of Saint Mark the Evangelist, Holy Apostle and Martyr, that is in Egypt, Pentapolis, Libya, Nubia, Sudan, Ethiopia, Eritrea, and all Africa.” These patriarchs include Cyril IV, Cyril V, and Yohannes XIX.
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"The Apostolic and Prophetic Church according to Iulius Africanus, Origen and Tertullian." In Resetting the Origins of Christianity, 118–53. Cambridge University Press, 2023. http://dx.doi.org/10.1017/9781009290470.005.
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Nyachega and, Nicholas, and Kudzai Biri. "Policing boundaries of the body? Spirit-type African Apostolic churches, HIV/AIDS and inequality in Eastern Zimbabwe, 1985–2015." In Religion and Inequality in Africa. Bloomsbury Academic, 2023. http://dx.doi.org/10.5040/9781350307407.ch-8.
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Stanley, Brian. "The Spirit and the spirits." In Christianity in the Twentieth Century, 289–312. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0014.
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This chapter examines Pentecostal or charismatic Christianity, which constituted the most vibrant features of the Christian landscape in Latin America and Africa, as well as in many parts of Asia, Oceania, and eastern Europe. The global Pentecostal movement throughout the twentieth century drew its most numerous adherents from the ranks of the poor, in a variety of urban and rural contexts. But as the century proceeded, it became apparent that this was not a faith for the poor alone, but rather a religious chameleon that had an extraordinary capacity to adapt itself to a wide range of social and economic contexts and ecclesiastical traditions. Pentecostalism has found a home amidst prosperous business families in Seoul or Singapore as well as among the favela dwellers of São Paulo or the Dalits of South India. The respective histories of Pentecostal culture in Ghana and Brazil both reveal a gradual but incomplete shift in style from the modest aspirations to social respectability and economic improvement characteristic of the Apostolic churches in Ghana or the Assembléia de Deus in Brazil to the sophisticated middle-class materiality and exhibitionist style typical of modern Ghanaian neo-Pentecostal churches or of the third-wave metropolitan churches in Brazil.