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1
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.
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Chitando, Ezra. "The Recreation of Africa. a Study of the Ideology of the African Apostolic Church of Zimbabwe." Exchange 32, no. 3 (2003): 239–49. http://dx.doi.org/10.1163/157254303x00037.
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Masondo, Sibusiso. "The Crisis Model for Managing Change in African Christianity: The Story of St John’s Apostolic Church." Exchange 42, no. 2 (2013): 157–74. http://dx.doi.org/10.1163/1572543x-12341262.
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Abstract St John’s Apostolic Faith Mission, founded by Christinah Nku (also known as Mme Christinah) and all its splinter groups can be theorized as presenting a crisis model for managing change. These churches provide their members with a well worked out path of inclusion through baptism and related rituals, as well as, alleviation of crisis through an assortment of healing, cleansing and deliverance rituals. There is also a strong element of maintaining a person’s healing through an assortment of rituals of celebration and ideological reinforcement. They do this through a process of resource mobilization from both Christianity and African Religion to set up a religion that adequately responds to both the existential and spiritual needs of their members.
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Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (April 2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.
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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have caused a stir in psychological, linguistics, sociological, anthropological, ethnographical, philological, cultural, and philosophical debates. Yet those in the Apostolic Faith Mission in Zimbabwe argue that their concept of glossolalia is biblically rooted. Surprisingly non-glossolalist Christians also use the Bible to dismiss the pneumatic claims by Pentecostals. The emphasis on speaking in tongues in the AFM has rendered Zimbabwean ‘mainline’ churches like Anglicans, Catholics and Methodists as meaningless. This is the same with African Indigenous Churches which have also been painted with ‘fault-lines’, giving an upper hand to AFM in adding up to its ballooning number of followers. This is as a result of their restorationist perspective influenced by the history of the Pentecostal Churches that views all non-Pentecostal churches as having fallen from God's intentions through compromise and sin. The AFM just like other Pentecostal churches in Zimbabwe exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition, 4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
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Musevenzi, Julius. "The African Independent Apostolic Church's Doctrine under Threat: The Emerging Power of Faith-based Organisations' Interventions and the Johanne Marange Apostolic Church in Zimbabwe." Journal for the Study of Religion 30, no. 2 (2017): 178–206. http://dx.doi.org/10.17159/2413-3027/2017/v30n2a8.
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Oduor, Peter Lee Ochieng. "Ubuntu Philosophy as a Technology for the Foundational Architecture of African Ecclesiology in Reference to Harvest Revival Ministry Churches in Kenya." East African Journal of Traditions, Culture and Religion 4, no. 2 (November 29, 2021): 1–11. http://dx.doi.org/10.37284/eajtcr.4.2.487.
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The study seeks to study the Christian narrative unearthing the wealth of resources inherent in it to act as a stimulant and a motivating force for the present church towards the much-desired immortality that is the mark of the finish. It is an account that dates back to the first century during the formation of the church to the present state of the church in her pursuit of an alignment to the eschatological roadmap stipulated in scriptures. The study employs the scholarship of the historical Christian narrative from the analogical perspective of a journey of the Israelites in the Pentateuch towards Canaan. This was a journey that was characterized by pulsations of moving and stopping based on the instruction and guidance of God. Similarly, the Christian story is one that is emphatic with regard to the involvement of God in the Christian journey. The study captures the dominant moves of God over the centuries and their significant contribution to the establishment and progress of Christianity and the key players in the entire process from the protestant movement to the Apostolic Reformation. This will facilitate the understanding of the church in her present state as a product of her past journey and development with regard to offering guidance and facilitation of Christian practice. It will help the church with regard to guidance to help her avoid falling into the pit that their forerunners fell into and also motivate her towards greater exploits for God.
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Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE." Studia Historiae Ecclesiasticae 42, no. 2 (August 22, 2016): 1–13. http://dx.doi.org/10.25159/2412-4265/103.
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This paper is a first attempt to systematically present a history of Pentecostal Christianity in Zimbabwe. The paper first discusses the introduction of the Apostolic Faith Mission (AFM) in Zimbabwe before moving on to discuss some of the Pentecostal churches born out of the AFM. This is followed by a discussion of the 1980s and 1990s explosion of American type Pentecostal churches and the current Pentecostal charismatic churches that seem to be sweeping the Christian landscape in the country. The paper acknowledges the difficulty of writing a history of Pentecostalism in the country due to a lack of sources. It identifies AFM as the mother church of Pentecostal movements in Zimbabwe, but also acknowledges the existence and influence of other earlier movements. It has shown that the current picture of Zimbabwean Christianity is heavily influenced by Pentecostalism in mainline churches, African Initiated Churches (AICs) and the various Pentecostal movements.
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Manyawu, Andrew Tichaenzana. "Intertextuality as textual practice in Zimbabwean religious discourses: A textual analysis of the founding text of the African Apostolic Church." South African Journal of African Languages 36, no. 1 (June 2016): 33–41. http://dx.doi.org/10.1080/02572117.2016.1186893.
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Dubarry, Thibaut. "Pentecostal Churches and Capitalism in a South African Township: Towards a Communism of the Market?" Journal for the Study of Religion 34, no. 2 (January 21, 2021): 1–36. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a6.
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With reference to two Pentecostal churches in the Kayamandi suburb of Stellenbosch, South Africa, we consider the ways in which capitalism and the Pentecostal spirit interrelate in a contemporary South Africa. We start off by acknowledging that many forms of Pentecostalism now tend to follow the paradigm set by neo-Pentecostalism, and that the same might be true of our two church communities, Revival Fire Ministries, and the Apostolic Faith Mission, even if the latter is more typically regarded as part of the classical Pentecostal movement in South Africa. Then we discuss Pentecostalism and its relationship to the secular domain. We show how Pentecostalism, in contrast to traditional forms of Christianity, is par excellence involved in the immanent/horizontal affairs of believers' lives. Indeed, the market itself appears to be sacralized, implying a transfer of holiness into the secular domain. We conclude with the idea that we have observed a fourth wave of Pentecostalism, anticipating that the golden age of Gesara/Nesara may be considered as a secular faith, forming a Hegelian synthesis of the two so-called secular religions of the 20th century, capitalism and communism. We have analyzed it as an apocatastasis, meaning restoration to the original or primordial condition1.
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Michaud, Maud. "The Missionary and the Anthropologist: The Intellectual Friendship and Scientific Collaboration of the Reverend John Roscoe (CMS) and James G. Frazer, 1896–1932." Studies in World Christianity 22, no. 1 (April 2016): 57–74. http://dx.doi.org/10.3366/swc.2016.0137.
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A rapidly expanding field, the study of the interactions between missions and sciences, and most notably missions and anthropology, has opened up new ways of examining the scholarly work of missionaries and their extra-apostolic activities. Historians of missions are drawn to archival materials that had been previously overlooked, such as the contributions of missionaries to scientific journals, or their correspondence with figures that worked outside of missionary circles. This article focuses on one such correspondence between the social anthropologist James George Frazer and the Revd John Roscoe, who worked for the Church Missionary Society in Uganda between 1889 and 1911. Not only was Roscoe a mine of information on Central African tribes for Frazer, he was also, after he retired from the CMS, a keen student of anthropology who devoted the second part of his life to anthropological ventures: he wrote the first ethnological account on the Baganda, contributed to enriching the Cambridge Museum of Archaeology and Anthropology's collections of Central African relics and artefacts, helped set up training courses in anthropology for prospective missionaries and led an anthropological expedition. His work, and his long correspondence with Frazer, bears the mark of the renowned anthropologist's theories on totemism, a notion that was at the core of the international anthropological scene in the late-Victorian and Edwardian period.
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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (November 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.
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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
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Werbner, Richard. "The Charismatic Dividual and the Sacred Self*." Journal of Religion in Africa 41, no. 2 (2011): 180–205. http://dx.doi.org/10.1163/157006611x569247.
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AbstractThe notion of ‘a break with the past’ foregrounds the individual as the new person reborn in Christian churches. Against that, across southern Africa Apostolic churches still face moral and metaphysical predicaments of the person being individual and, alternatively, dividual. The dividual is here taken to be someone who is composite or partible and permeated by others’ emotions and shared substances, including body dirt or sexual and other fluids. These personal predicaments are often experienced as dangerously unsettling—in need of careful spiritual regard, guidance and inspired remedy lest the person suffer ill-being, perhaps even occult harm. Dividuality opens the vulnerable person both to witchcraft attack (enemies may use organic bits for occult purposes, with malicious intent) and to pollution in contact with birth and death. In response, Apostolic church services constitute reformation. They reject indigenous tradition in forms of occult practice with charms and organic medicines—it is a sinful tradition, against God’s commandments and not Christian—but they do not deny the existence of witchcraft; nor do they start wholly afresh, even with the baptised. Apostolics find themselves earthly beings needing help and protection from God in heaven. As faithful Christians and hopeful of temporary relief, they confront the predicaments of alternative personhood within an ongoing war of good and evil. To get closer to God, if only vicariously, Apostolics turn to charismatic prophets as mediators through whom the Word of God can be heard, effectively and powerfully, and whose very bodies speak revealingly, in the gestures and postures of trance, to the needy condition of the faithful. Following a comparison with Catholic Charismatics in New England, this article addresses linguistic and phenomenological questions of Word, self and other with evidence from observed prophetic mediation by young men in séances of Eloyi, a transnational Apostolic church, and its offshoot church, Connolius, at Botswana’s capital. Included are issues of awesome narration, vicarious suffering, empathy with others, sacred cosmetics, and visionary realization.
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Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (August 22, 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
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Augustine Odey, Professor Onah, and Dr Gregory Ajima Onah. "PASTOR EYO NKUNE OKPO ENE (1895 – 1973): THE FORGOTTEN HERO OF THE APOSTOLIC CHURCH, NIGERIA." International Journal of Contemporary Research and Review 10, no. 08 (August 7, 2019): 20654–59. http://dx.doi.org/10.15520/ijcrr.v10i08.723.
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This brief article is a legacy of the authors twenty-five year teaching experience of Nigerian Church History in three Nigerian Universities between May 25, 1987 and May 31, 2012 and his ministerial duties and lecture on Church history in the Lutheran Seminary in Nigeria and the various interaction with other Christian brethren, especially in relationship with Christian students of The Apostolic Church, Nigeria. In this article, the researchers have tried to describe the early history of the Apostolic Church in Cross River State of Nigeria, West Africa, through a brief biographical stetch of Pastor Eyo Nkune Okpo Ene of Ambo Family, Mbaraokom, Creek Town (Obio Oko), who lived between 22nd November, 1895 and 1st February, 1973 (78years). This work is a paragon or model of other similar ones: like those of Garrick Idakatima Sokari Braide, Samuel Ajayi Crowther, Essien Ukpabio, Jonathan Udo Ekong and others.
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Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.
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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.
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Luka Ariko Ekitala. "Relevance of the Reformed Church Polity Principles: An Analysis of the Constitution of the Reformed Church of East Africa (RCEA)." Editon Consortium Journal of Philosophy, Religion and Theological studies 1, no. 1 (July 31, 2021): 27–53. http://dx.doi.org/10.51317/ecjprts.v1i1.243.
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This paper drawing to the foundations of both Presbyterian and Reformed church polity principles, evaluates the constitution of the Reformed Church in East Africa providing a proposed church order for the future of RCEA. The distinctiveness of church law is that it must also derive from the Bible what entails Christ’s will for His church and then implement it for contemporary times (Coertzen, 1998, p. 7). In Church and Order, A Reformed Perspective the principles of Reformed Church law and church government are exclusively and extensively treated as well as the historical development of Reformed church government and the practice of the subject as part of the theological curriculum.Presbyterianism negates that all church power vests in the clergy: that the apostolic office is perpetual, and that each individual Christian congregation is independent. It is upon this principle that RCEA was born having adopted the Constitution of the Presbyterian Church of East Africa (PCEA) in 1963 prompted by the government’s requirement to be registered as an organization. However, whether the Reformed Church in East Africa (RCEA) is Reformed or Presbyterian in its government is a question to be discerned.
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Nel, M. "Die ontwikkeling van die leerstelling van Goddelike genesing in die Apostoliese Geloof Sending van Suid-Afrika: Enkele kerkhistoriese perspektiewe." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 277–91. http://dx.doi.org/10.4102/ve.v14i2.1073.
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The development of the doctrine of divine healing in the Apostolic Faith Mission of South Africa: some church historical perspectives In this study attention is given to the development of the doctrine of divine healing in the A.F.M of S.A., starting with its historical roots found in the holiness and revivalistic movements of the nineteenth century. A description of the preaching of the doctrine in the A.F.M of S.A. through the eighty five years of its history follows.
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Fishman, Laura. "Calude d'Abbeville and the Tupinamba: Problems and Goals of French Missionary Work in Early Seventeenth-Century Brazil." Church History 58, no. 1 (March 1989): 20–35. http://dx.doi.org/10.2307/3167676.
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The Catholic church during the era of the Catholic Reformation experienced great vitality and vigor. Missionary activity was one of the clearest indications of this renewed spiritual energy. Simultaneously with Catholic revitalization there occurred the expansion of European commerce and colonization. In the wake of the Age of Discovery portions of Africa, Asia, and the New World became more accessible to Europeans. The Catholic church, by means of its religious orders, carried Christianity to the inhabitants of these regions. The drive and dedication which led to reform of the church within Europe also fueled an intense missionary commitment towards the people of other continents. The dedication and zeal of the regular clergy reflected the apostolic tradition within the church, but this older ideal was enhanced by a new spirit of expansionism. The Catholic religious orders shared the urge of many of their secular contemporaries to take advantage of new opportunities for growth overseas.
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Lebaka, Morakeng Edward Kenneth. "Integration of Vocal Music, Dance and Instrumental Playing in St Matthews Apostolic Church: Maphopha Congregation." European Journal of Interdisciplinary Studies 4, no. 2 (July 24, 2018): 34. http://dx.doi.org/10.26417/ejis.v4i2.p34-44.
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There are a number of different approaches to determining the functions of music. Members of St Matthews Apostolic church – Maphopha congregation in Sekhukhune district – Limpopo Province in South Africa identify themselves by their music and allow music to become a representation of themselves. In responding to a song, to a hymn, they are drawn into affective and emotional alliances. Their relationship to music is inevitably based upon their emotions and internal connection to a particular song. Emotionally intense songs are even used during funerals to cue specific emotions from the audience for suspense, heartbreak, or a peaceful resolution. Songs, then, become an active ingredient in their lives as they find ways to employ music as a tool to share in their life experiences and bring them to a desired emotional state. The purpose of this study was to contribute towards documenting and describing the integration of vocal music, dance and instrumental playing in this church. To achieve this aim, the study employed a naturalistic approach and data was collected through video recordings of church services, interviews and observations. The primary question the study addressed is: how is collective identity formed through music and how does religious music serve as a core part of culture? The results have shown that in this church, music is manipulated to serve congregational purposes. The investigation has also shown that identity is largely related to musical preference, and the congregants use music to understand who they are and define themselves internally as well as externally.
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Hagerty, James M. "Habemus Ducem: Archbishop Hinsley’s Appointment to Westminster, 1935." Recusant History 29, no. 1 (May 2008): 124–41. http://dx.doi.org/10.1017/s0034193200011882.
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Arthur Hinsley was born in 1865 at Carlton, near Selby, in Yorkshire. Educated and trained for the priesthood at St. Cuthbert’s College, Ushaw, and the Venerable English College, Rome, he was ordained for the Diocese of Leeds in 1893 and immediately returned to Ushaw as a professor. In 1898 he became a curate at St. Anne’s Church, Keighley and from 1900 to 1904 was the founding headmaster of St. Bede’s Grammar School, Bradford. Following a disagreement with Bishop William Gordon of Leeds he was incardinated into the Diocese of Southwark in late 1904 and served as rector at Sutton Park near Guildford and at Sydenham. In 1917 Hinsley was appointed Rector of the Venerabile and in 1928 was sent to Africa as Apostolic Visitor charged with assessing and reporting on the state of Catholic missionary education in the British colonies. While in Africa he remained Rector of the English College but resigned from this post in 1930 when he was appointed as the first Apostolic Delegate to the British colonies in Africa. He remained in Africa until an attack of paratyphoid forced him to retire and return to Rome in 1934. On his retirement he was given a sinecure as a Canon of St. Peter’s Basilica. Hinsley had been created a Domestic Prelate to Pope Benedict XV in 1917 when he was appointed to the Venerabile. In 1926 he was consecrated titular Bishop of Sebastopolis and when he returned to Africa in 1930 he became titular Archbishop of Sardis.
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Resane, Kelebogile T. "The Influence and Legacy of the Shepherding Movement on the Current Neo-Pentecostal Movement in South Africa." Journal for the Study of Religion 34, no. 2 (January 21, 2021): 1–18. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a2.
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This essay focuses on the history, theology, and demise of the Shepherding movement, a discipleship network pioneered by five teachers, Charles Simpson, Bob Mumford, Derek Prince, Don Basham, and Ern Baxter, based in Fort Lauderdale, Florida, USA. These leaders aimed to provide meaning and order through house churches and cell groups to address the spiritual maturity of the Charismatic believers. Some key concepts of the Shepherding movement that impacted the Neo-Pentecostals will be discussed, namely submissions to authority; male leadership; ecclesiology; pastoral training and formation; and church polity, emphasizing the apostolic and prophetic ministries. The second part of the essay highlights the current Neo-Pentecostal movement and how it has taken over the legacy of extra-biblical revelation from the Shepherding movement. This reveals the influence that the Shepherding movement has left, after it has been inherited by the Neo-Pentecostal movement.
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Nel, Marius. "Mother tongue in the church: The Apostolic Faith Mission of South Africa (AFM of SA) and Afrikaans as an illustration of the role of mother tongue in the church." Tydskrif vir Geesteswetenskappe 59, no. 2 (2019): 177–91. http://dx.doi.org/10.17159/2224-7912/2019/v59n2a1.
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Szczepańczyk, Wiktoria Renata. "Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 2: Wpływ pobożności eucharystycznej na działalność Zgromadzenia." Textus et Studia, no. 4(28) (February 10, 2022): 85–100. http://dx.doi.org/10.15633/tes.07404.
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The Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in the Holy Mass and receiving the sacraments. In addition to organized forms of catechesis, the sisters individually prepared not only children but also young people and adults for the sacraments. The result of the Eucharistic life was service to the poor and the sick, performed by a large group of sisters as part of charity and nursing work. In the 1970s, Carmelite sisters began working on missions in Africa, joining this special evangelizing work of the Church.
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Greguš, Jan. "Embracing the Autonomy of Catholic Women – Discussing the Healthcare and Environmental Consequences of the Church’s Ban on Contraception." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 81. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.49.
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"The modern Catholic Church represents a body of 1.3 billion people who follow the Church’s teachings, given to them in the form of documents on different topics, including family issues. The latest, 2016 Apostolic Exhortation Amoris Laetitia, confirmed the previous documents on the topic, stating that periodical abstinence is the only contraceptive method possible for Catholic Christians. This means that 1.3 billion people are forbidden to use modern contraception. This significantly contributes to the spread of sexually transmitted infections (including AIDS/HIV pandemics) and the global epidemic of unintended pregnancies and their consequences (induced abortions, maternal and infant morbidity and mortality, etc.). These consequences are the most severe in sub-Saharan Africa and Latin America, where the Catholic Church prevails. Unintended pregnancies also greatly contribute to the rapid population growth currently being witnessed by humanity. As such, unintended pregnancies lead to severe environmental consequences (environmental degradation, resource depletion, species extinction, climate change, etc.). Unintended pregnancies are highly preventable if women are well-informed about family planning methods and if they are free to choose a contraceptive method based on their personal opinion, expectations, contraindications, and more. This merely underlies the important fact that voluntary family planning is fundamental to human dignity and critical for women’s health as well as the health of the planet. For the aforementioned reasons, it is necessary to openly discuss the healthcare and environmental implications of the Church’s ban on modern contraception, and bring the Church’s representatives to acknowledgement of women’s autonomy to freely choose their preferable contraceptive method. "
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Cole, Jennifer. "Foreword: Collective Memory and the Politics of Reproduction in Africa." Africa 75, no. 1 (February 2005): 1–9. http://dx.doi.org/10.3366/afr.2005.75.1.1.
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When Bamileke women in urban Cameroon give birth, older women often recall the ‘troubles’, the period between 1955 and 1974 when the UPC (Union des Populations du Cameroun) waged a battle of national independence, as a way of teaching their daughters about the hazards of reproduction and threats to Bamileke integrity as a people (Feldman-Savelsberget al.). Slightly to the north-west, in the Nigerian city of Kano, Igbo talk constantly about their memories of the Biafran war, using them to forge a sense of Igbo ethnic distinctiveness that reinforces patterns of patron-client relations critical to the maintenance of transregional connections (Smith), while further to the south many Yoruba are reassessing the meaning of the old practice of pawning children (Renne). Meanwhile in Botswana, where the AIDS epidemic exacts a high death toll, members of an Apostolic church create distinctive practices of remembering what caused a person's death. In so doing, they counter the attenuation of care and support that often occurs when people interpret death as due to illnesses transmitted through blood and improper sexual relations (Klaits). By contrast in a Samburu community in Kenya, the cultural practice ofntotoi, a complex board game, reproduces a male-dominated history of kinship, while systematically erasing a female narrative of adulterous births and forced infanticide. And among rural Beng in Côte d'Ivoire, beliefs and practices that structure infant care serve as an indirect critique of the violence of French colonialism and of its aftermath that continues to interfere in Beng lives in the form of high rates of infant mortality (Gottlieb). As these examples taken from this volume indicate, the papers gathered together in this special issue examine the complex and often contradictory ways in which the reproduction of memories shapes the social and biological reproduction of people.
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Clark, Mathew. "A Case Study in Theological Interaction with the Leadership of the Apostolic Faith Mission of South Africa (AFM) and the Elim Pentecostal Church UK at their Centenaries." Journal of the European Pentecostal Theological Association 36, no. 1 (January 2, 2016): 17–29. http://dx.doi.org/10.1080/18124461.2016.1138632.
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Gacka, Bogumił. "The Mission of the Neocatechumenal Way in Times of Covid-19." Studia Theologica Varsaviensia 60, no. 1 (December 13, 2022): 37–50. http://dx.doi.org/10.21697/stv.11380.
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We know that there are many studies, many interpretations of the coronavirus, many scientists and politicians who are studying the coronavirus and its consequences in the aftermath of the pandemic. The Holy See has also set up a task force dedicated to this study:
“To embrace hope, to embrace the human family.” On 20th March, 2020, Pope Francis asked the Dicastery for Promoting Integral Human Development (DSSUI) to create a Commission, in collaboration with other Dicasteries of the Roman Curia and other institutions, to express the Church's concern and love for the entire human family in the face of the COVID-19 pandemic, especially through the analysis and reflection on the socio-economic and cultural challenges of the future and the proposal of guidelines to address them.
In 2020 Anne Case, the Professor of Economics and Publics Affairs at Princeton University, and Angus Deaton, winner of the 2015 Nobel Prize in economics, the Professor of Economics and International Affairs at Princeton University and Presidential Professor of Economics at the University of Southern California, have published their highly important book Death of Despair and the Future of Capitalism. Death of despair from suicide, drug overdose, and alcoholism are rising dramatically in the Western European countries and in the United States of America. In 2018, there were 158,000 deaths of despair in the US, the same number as in 2017. Deaths of despair is called by Anne Case and Angus Deaton the despair epidemic. Long before the arrival of COVID-19, the lives of European and Americans had been disintegrating with deaths from suicide, drug overdose and alcoholic liver disease rising year on year. The despair epidemic and the COVID epidemic make a challenge for American and European capitalism. “COVID is a worldwide pandemic, affecting rich and poor countries, while deaths of despair, although not exclusively American, are much more serious in the US than in other rich countries.” Why is capitalism failing so many? What’s the economy got to do with it? Could the reason for this phenomenon be hidden in a fragmented approach to the human person? Could it be that Capitalism does not pay attention to the true reality of the human person, who is at once, in his or her existence a unity of physiological (material), mental, and spiritual reality not fragmented? The human person whom an economy and indeed any business seeks to serve, is not only the exteriority but also the interiority at once. The person remains the subject of both experiences given from interior and from exterior. A concentration on both kinds of experience which in fact constitute the integral experience of the human person is called for. The same discernment is given by economist Anne Case and Nobel Prize winner Angus Deaton in their statement that “capitalism is an immensely powerful force for progress and for good, but it needs to serve people and not have people serve it.”
The world is experiencing a catastrophe, thus according to Prof. Case and Prof. Deaton capitalism needs to be better monitored and regulated.
Why is lack of religiosity and the decline in churchgoing a problem? One answer is that, over long enough periods of time, religiosity responses to the social and economic environment. In poor countries around the world, especially in Asia and Africa, almost everyone identifies as very religious, but religiosity is lower in richer industrialized countries, particularly in Western Europe. The argument ̶ the secularization hypothesis ̶ is that as education spreads, as incomes rise, and as the state takes over many functions of the church, people turn away from religion. Put crudely, people need religion more in more hostile environments. This would fit the American states, where those with lower incomes and less supportive state governments have a higher fraction of religious people. It would also explain why it is true that, while more religious people do better than less religious people on many outcomes ̶ they are happier, less likely to commit crimes, less likely to abuse drugs and alcohol, and less likely to smoke ̶ more religious places ̶ including US states ̶ do worse on the same outcomes. Religion helps people do better, and they espouse religion in part because their local environment is difficult. When religiosity falls over time, it is the people side of this story that applies, and people lose the benefits that religion brings.
The mission families are grateful to Kiko Argüello and Carmen Hernández for the Neocatechumenal Way they have brought, which is an inestimable gift. According to the iniciators of the Way true communion goes further than any notion of time, place and danger. The mission families experienced this communion with power during this time of pandemic isolation. The growing apostolic faith is the concrete answer to the problems of our life in this time of Covid-19.
The prophetic words of Pope Paul VI are realized particularly in the mission of the Catholic Church in times of Covid-19 within the Neocatechumenal Way. Saint Paul VI, in the audience to the Neocatechumenal Communities on 8th May, 1974, said: “We greet the group of priests and lay people who represent the movement of the Neocatechumenal Communities - here we see post-conciliar fruits! - gathered in Rome from many dioceses throughout Italy and other countries. […] How great is the joy, how great is the hope, which you give us with your presence and with your activity! […] To live and foster this re-awakening is what you call a kind of ‘post baptism’, which can renew in our contemporary Christian communities the effects of maturity and depth which were achieved in the early Church during the period of preparation for Baptism. You do this afterwards. `Before' or `after' is secondary, I would say. The fact is that you aim at the authenticity, fullness, coherence and sincerity of Christian life. And this is a very great merit which, I repeat, consoles us enormously.”
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Oluseyi, Afolabi. "YOUTH INVOLVEMENT IN PARAMILITARY BODIES: A CASE STUDY OF THE ROYAL SHEPHERDS OF CHRIST APOSTOLIC CHURCH IN NIGERIA, 2002-2021." International Journal of Advanced Academic Research, May 27, 2021, 28–35. http://dx.doi.org/10.46654/ij.24889849.s7597.
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Christ Apostolic Church is a foremost African Indigenous Church which has proliferated and shown phenomenal growth particularly in Nigeria. One of the factors responsible for the growth and expansion of the church in Nigeria was the activities of its youth organisations among which is the Royal Shepherds. This article focuses on the Royal Shepherds which is the paramilitary outfit of Christ Apostolic Church in Nigeria. The research highlights the history of the organisation, its aims and objectives and its administration. It also features the programmes and activities of the organisation and gives detailed attention to the specific contributions of the organisation to the growth of Christ Apostolic Church in Nigeria. Data were gathered through the use of structured oral interview, archival materials and bibliographical search. Useful suggestions were offered to improve the operations of the organisation.
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Afolabi Samuel Oluseyi Ph.D. "THE CONTRIBUTIONS OF CHRIST APOSTOLIC CHURCH STUDENTS’ ASSOCIATION (CACSA) TO THE GROWTH AND EXPANSION OF CHRIST APOSTOLIC CHURCH NIGERIA, 1971-2015." EPRA International Journal of Multidisciplinary Research (IJMR), September 4, 2020, 579–84. http://dx.doi.org/10.36713/epra5053.
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Christ Apostolic Church was the foremost African Indigenous Church in Nigeria and its history dates back to 1918. The growth and expansion of the church in Nigeria was aided by the activities of its youth organisations, prominent among which is the Christ Apostolic Church Students’ Association. This article examines the origin of the Association, its vision, administration and programmes. The article also highlights the various contributions of the society to the growth and expansion of the church via evangelism and church planting, music ministry, establishment of Campus Fellowship Centres, promotion of Christian/formal education, career development and leadership development. The study adopted Matthew Seebach’s theory which is based on active forms of participation of youths in which the involvement of young people results in an impact on a process, influences a decision, or produces an outcome. Data were gathered through the use of structured oral interview, questionnaire, archival materials and bibliographical search. KEYWORDS: Christ Apostolic Church, Association, Youths, Growth and Expansion.
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Rakoczy, Susan. "The Many Reformations of Catholic Women’s Religious Life." Studia Historiae Ecclesiasticae 43, no. 2 (December 7, 2017). http://dx.doi.org/10.25159/2412-4265/2689.
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One of the last enactments of the bishops, as the Council of Trent ended in 1563, was to mandate enclosure for all consecrated women. This reflects a prohibition against the first steps toward apostolic, non-cloistered women’s religious life, which was occurring at that time. This article examines some of the various “reformations” of women’s apostolic religious life from the 16th century to the 21st century in South Africa. A case study is presented of Mary Ward’s attempts to found a women’s apostolic congregation and her persecution in the light of Trent’s decree. The initiatives of Francis de Sales and Jeanne Frances de Chantal were also thwarted, but Louise de Marillac and the Daughters of Charity survived. Two significant reformations were the growth of apostolic congregations beginning in the mid-17th century and women’s responses to the theology of the renewal of religious life of Vatican II, including its impact in South Africa. Because women’s religious life came to Africa in Western structures and theology, principles of inculturation which guide the initiatives of making religious life African, are presented. The historical narrative is analysed through the lenses of women’s agency and women’s voice. Although male church authorities consistently tried to limit women’s initiatives to shape new forms of religious life, which frequently caused immense suffering, women’s apostolic religious life has evolved to be a very vibrant part of the life of the Catholic Church, including Africa, in the 21st century
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Afolabi Samuel Oluseyi Ph.D. "YOUTH CONTRIBUTIONS TO CHURCH GROWTH: A CASE STUDY OF THE LIGHT OF THE WORLD SOCIETY (LOWS) OF CHRIST APOSTOLIC CHURCH, NIGERIA, 1966 - 1992." EPRA International Journal of Multidisciplinary Research (IJMR), September 29, 2020, 319–22. http://dx.doi.org/10.36713/epra5210.
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Christ Apostolic Church was the foremost African Indigenous Church in Nigeria and its history dates back to 1918. The growth and expansion of the church in Nigeria was aided by the activities of its youth organisations, foremost among which was the Light of the World Society. This article examines the origin of the society, its objectives, administration and programmes. The article also highlights the various contributions of the society to the growth and expansion of the church via evangelism and church planting, promotion of Christian education and leadership development. The study adopted George Ehusani’s concept which states that the youths should not be seen as mere objects or targets of the Church’s programmes and projects, rather they should be seen as active agents of evangelization. Data were gathered through the use of structured oral interview, questionnaire, archival materials and bibliographical search. KEYWORDS: Christ Apostolic Church, Light of the World, Youths, Growth and Expansion
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Sande, Nomatter, and Byron Maforo. "Pastoral Ministry from the Margins: Pastors’ Wives in Apostolic Faith Mission in Zimbabwe." Studia Historiae Ecclesiasticae 47, no. 2 (July 8, 2021). http://dx.doi.org/10.25159/2412-4265/8121.
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This study researched pastors’ wives from the Apostolic Faith Church Mission in Zimbabwe as a case study to understand gender-sensitive leadership models in African Pentecostal churches. Women are the majority in both Apostolic Faith Missions and all the churches, hence the focus of pastoral ministry on women. The pastors’ wives’ contributions to the pastoral ministry are hardly told, as effective ministry is accredited to male leadership. Pastors’ wives are not “ordained to the ministry; they are regarded as helpers of their spouses who received a calling to ministry.” In reality, pastors’ wives bear enormous responsibility for the church by contributing financial and human resources to the ministry. Pastors’ wives are not trained; hence, they employ “experiential theology” to meet the needs of their fellow women. The overarching aim of this study was to explore the contribution of pastors’ wives to pastoral ministry in the African Pentecostal churches. The study used “pastoral ministry” as a conceptual framework. The study employed a qualitative methodology, and data were gathered through in-depth interviews. The study concludes that pastors’ wives’ pastoral ministry is a useful tool for church growth and should not operate from the margins.
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Morton, Barry. "Yes, John G Lake was a Con Man: A Response to Marius Nel." Studia Historiae Ecclesiasticae 43, no. 2 (November 17, 2017). http://dx.doi.org/10.25159/2412-4265/1821.
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This response to Marius Nel’s 2016 article (in Studia Historiae Ecclesiasticae no. 42, 1, 62-85) uses primary source material to refute his claims that John G Lake, the initiator of Pentecostalism in southern Africa, was an upstanding man of God. A wide array of American and South African sources show that Lake invented an extensive but fictitious life story, while also creating a similarly dubious divine calling that obscured his involvement in gruesome killings in America. Once in South Africa, he used invented “miracles†to raise funds abroad for the Apostolic Faith Mission. Before long, he faced many accusations of duplicity from inside his own church.
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Kgatle, Mookgo Solomon. "A Remarkable Woman in African Independent Churches: Examining Christina Nku’s Leadership in St John’s Apostolic Faith Mission." Studia Historiae Ecclesiasticae 45, no. 1 (January 11, 2019). http://dx.doi.org/10.25159/2412-4265/3323.
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The name African Independent Churches (AICs) refers to churches that have been independently started in Africa by Africans and not by missionaries from another continent.There has been extensive research on (AICs) from different subjects in the past. There is, however, a research gap on the subject of leadership in the AICs, especially with reference to women leaders. To address this gap, this article discusses leadership in the AICs with special reference to the leadership of Christina Nku in St John’s Apostolic Faith Mission (AFM). A historical examination of Christina Nku’s leadership is studied by looking at her roles as a family woman, prophet, church founder, faith healer and educator in St John’s AFM. The aim of this article is twofold. First it is to reflect on gender in the leadership of the AICs. Second it is to apply the framework of leadership in the AICs to Christina Nku’s leadership in St John’s AFM. Consequently, the article is an interface between gender and leadership in an African context. The purpose of this article is to demonstrate that Christina Nku was a remarkable woman in the leadership of the AICs.
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Solomon Kgatle, Mookgo. "Zionism and Pentecostalism: Black Zionist Roots in the AFM of SA through the Lens of Decoloniality." Studia Historiae Ecclesiasticae 47, no. 3 (January 24, 2022). http://dx.doi.org/10.25159/2412-4265/8015.
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Contrary to literature that recognises American missionaries John G Lake and Thomas Hezmalhalch as cofounders of the Apostolic Faith Mission (AFM) of South Africa, this article seeks to demonstrate the role played by the Black Zionist movement in preparing the foundation of the AFM of South Africa. This shall be done by demonstrating the role played by Wakkerstroom Congregation; the Central Tabernacle in Zion; the distinctiveness of the Black Zionist movement; and the distinct Black Zionist leaders in South Africa. I argue through the lens of decoloniality that there was already a group of Black Zionists fellowshipping at what is known as Wakkerstroom Congregation when John G Lake and Thomas Hezmalhalch arrived in South Africa. This congregation later gave birth to the AFM of South Africa in 1908 and other Zionist churches thereafter. The Black Zionist roots of the AFM discussed in this article have three implications. First, they suggest that the AFM is truly a Black and African church; hence, the church grows largely among Black people. Second, these roots are important for sustaining the growth of the AFM in the future. Last, the discussion challenges church historians to consider the Black Zionist roots when studying the foundation of the AFM.
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Mofokeng, Thabang, and Mokhele Madise. "The Evangelicalisation of Black Pentecostalism in the AFM of SA (1940–1975): A Turning Point." Studia Historiae Ecclesiasticae 45, no. 1 (March 13, 2019). http://dx.doi.org/10.25159/2412-4265/4050.
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The Apostolic Faith Mission (AFM) of South Africa, a Pentecostal denomination founded in 1908 by an American missionary, John G Lake, attracted a large following of blacks in South Africa from its inception. This denomination contributed a large body of Zionist churches to the African Independent Church movement. Among its black members before and during the 1940s, it was Zionist-like—only undergoing changes between 1943 and 1975 resulting in it becoming outright evangelical. This was a turning point in the history of the AFM and black Pentecostals specifically, as it brought this large body of followers culturally closer to the dominant evangelical expression of Pentecostalism in the denomination. This article looks into reasons behind the changes as well as how they were carried out. Primary sources, available at the AFM archives, and secondary sources such as theses, articles and books with a bearing on the topic have been consulted. The article contributes to the growing body of South African Pentecostal history.
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Kgatle, Mookgo S. "A socio-historical analysis of the sections in the Apostolic Faith Mission of South Africa from 1908 to the present." Verbum et Ecclesia 38, no. 1 (July 26, 2017). http://dx.doi.org/10.4102/ve.v38i1.1668.
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The article presents a socio-historical analysis of the sections in the Apostolic Faith Mission (AFM) of South Africa from 1908 to the present. In order to achieve this, the article studies the relationship between the South African social politics and the ecclesiastical politics. It demonstrates how the AFM got divided into sections. The sections are the white, mixed race, Indian and black sections. The four sections in the AFM were not equal in power and responsibilities. The white section of the church was the major and domineering section of the AFM. Although other sections like mixed race and Indian were also inferior to the white section, the black section was the most inferior and marginalised section. The article also studies how the divisions in the AFM were addressed and solved. The purpose is to demonstrate how the church that was once divided into sections according to racial groups was able to move into unity.Intradisciplinary and/or interdisciplinary implications: This article makes a valuable scholarly contribution to the ongoing research on the history of the AFM in the field of church history. It juxtaposes church history with the problems facing society today like racial segregation and how such problems can be addressed and solved.
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Adedeji, Femi. "THE INDIGENOUS MUSIC OF CHRIST APOSTOLIC CHURCH IN NIGERIA AND THE DIASPORAS: A PROOF OF CHRISTIAN TRANSFORMATIVE MUSICALITY." African Musicology Online 7, no. 1 (December 8, 2021). http://dx.doi.org/10.58721/amo.v7i1.27.
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One of the distinguishing identities of any Church movement is music. Christ Apostolic Church (C.A.C) in Nigeria and the Diasporas at her inception came with her peculiar music firmly rooted in the Pentecostal theology of the church and in indigenous African musical culture. It became a great tool in the spirituality, evangelisation and proselytisation processes in the Church. Today, not only has C.A.C. influenced Nigerian Christian music greatly, but also dominated the gospel music, one of the most popular music genres in Nigeria. This paper, hinged on transformative and functionalism theories, aims at exhuming the philosophical theology, performance practices and the evolution of this Pentecostal brand of music, both at home and abroad. Employing theological, musicological and historical approaches, the paper as a sacred musicological study, discovers that C.A.C. music is highly functional with deep metaphysical connotations. From indigenous native airs, anthems, hymnody, art music and lyric-airs to gospel music, its style forms one of the manifestations of indigenous Pentecostalism; as it has been instrumental to the diverse operations, spread and acceptability of the Church. The Church extended overseas through migration, had her music ‘carried’ along, though not without re-contextualised modifications. This paper concludes on the note that the Church, bearing in mind her leadership roles, should strive to uphold the legacies that earned her identity; especially her musical culture.
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Selepe, MC, and SD Edwards. "Grief Counselling In African Indigenous Churches: A Case Of The Zion Apostolic Church In Venda." Indilinga: African Journal of Indigenous Knowledge Systems 7, no. 1 (October 9, 2008). http://dx.doi.org/10.4314/indilinga.v7i1.26387.
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Nel, Marius. "Structural Violence against Women in the Pentecostal Movement: Proposals for a South African Deconstruction Strategy." Studia Historiae Ecclesiasticae 45, no. 2 (August 15, 2019). http://dx.doi.org/10.25159/2412-4265/5781.
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The phenomenon of discrimination against women within Pentecostal churches in terms of ministry and leadership is investigated to propose a strategy for deconstructing such structural violence. The violence is described in terms of a case study, the history of a prominent South African Pentecostal denomination (Apostolic Faith Mission of South Africa) that initially recognised the involvement of women in all forms of ministry; subsequently in the 1940s refusing their ministry as preachers and pastors, and eventually at the end of the 1970s offering them the same ministerial privileges as for males. Their recognition is, however, characterised by a practical non-application of a church order that in effect represents the commitment of violence against women. It is argued that the change in perspectives of women’s ministry and leadership is hermeneutical in nature. To deconstruct it would need revisiting Pentecostalism’s original hermeneutic as well as restoring its restorationist urge of egalitarianism and inclusiveness.
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Kgatle, Mookgo Solomon. "Servant Leadership: The Style of Frank Chikane from Early Life to the Presidency of Thabo Mbeki." Studia Historiae Ecclesiasticae 44, no. 2 (May 22, 2018). http://dx.doi.org/10.25159/2412-4265/2033.
Full textAbstract:
This article is a historical study of Frank Chikane from early life to the presidency of Thabo Mbeki. The article looks at the early life of Chikane; his experience of the crusade organisation “Christ for all Nations” in 1975; theological studies at the Pan-African Bible Correspondence College; pastoral duties at Kagiso; ordination in 1980; detention by government; suspension by the church; involvement in Institute for Contextual Theology; reconciliation with Adriaan Vlok; involvement in the unity of the Apostolic Faith Mission (AFM); and his role as a director general in the presidency of Thabo Mbeki. The purpose of this article is to demonstrate that the leadership style of Chikane is servant leadership.