Journal articles: 'Apostolic Faith Mission in Zimbabwe'

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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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Sande, Nomatter. "Historicizing the Apostolic Faith Mission in the United Kingdom." Journal of Pentecostal Theology 28, no. 2 (September 14, 2019): 267–83. http://dx.doi.org/10.1163/17455251-02802008.

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This article presents a history of the Apostolic Faith Mission in the United Kingdom from an academic perspective. More specifically, the article discusses the emergence of the Apostolic Faith International Ministries UK (afmimuk). Arguably, the afmimuk is regarded as a missionary field of the Apostolic Faith Mission of Zimbabwe. So, the article discusses the early 20 years of the Apostolic Faith Mission in the United Kingdom. The lack of previous documentation presents a challenge to the writing of the denomination’s history. The article uses historiography by objective (hbo) as a theoretical framework and concludes that the afmimuk is an example of the spread of Pentecostal Christianity in Europe.

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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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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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Pavari, Never. "The Role of Apostolic Faith Mission in Zimbabwe in the Fight Against Coronavirus." Journal of Public Administration and Governance 10, no. 3 (September 13, 2020): 306. http://dx.doi.org/10.5296/jpag.v10i3.17690.

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Practical theology, according to Stone (2002) posits that churches should care and sacrifice for the community. Consequently, Christianity has been handling epidemics for more than 2000 years. This paper seeks to assess the role that is being played by the leadership in Apostolic Faith Mission in Zimbabwe (AFMZ) in response to the COVID-19 pandemic. The term leadership in this paper refers to those in charge of the congregants and this includes church pastors, reverends, bishops and elders. Church leaders are people who play influential roles within their faith communities and the broader local community. They benefit from trust and exercise moral authority over members of their local faith community, and shape public opinion in the broader community and even at the national or international level. The paper argues that the church and its leadership play an important role in providing moral guidance to tackle COVID-19 and also to dispel fear that stalks communities alongside the disease. In order to evaluate the role that AFMZ leadership is playing in the fight against COVID-19, the paper employs a qualitative research approach in its exploration and analysis of data gathered through an online survey method. The paper found out that the church is playing a vital role in communities by communicating messages of hope in the midst of severe fears of COVID-19. It also found out that the church leadership is playing a vital role in changing people’s attitudes toward COVID-19 by providing in depth discussions of safety measures in times of the pandemic. Lastly, the paper found out that the church leadership is not doing enough on the practical matters like providing food to the most vulnerable groups in their respective communities and for quarantined patients, maintaining clear communication with families and ensuring that basic primary care is not undermined due to limited finances. The paper therefore recommends that more finance should be availed to church leadership especially from the main church coffers to enable them to meet the above-mentioned demands.

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Sande, Nomatter. "Greening Faith and Herbology in Pentecostalism in Zimbabwe." Journal of Religion in Africa 49, no. 1 (December 22, 2020): 59–72. http://dx.doi.org/10.1163/15700666-12340158.

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Abstract The role of religion in ecological discourse has gained ground in the quest to improve people’s lives in society. Herbal medicine is known to treat complex diseases. However, there are complexities in protecting the environment since herbal medicine entails having an in-depth understanding of traditional knowledge systems, beliefs, and practices. Pentecostal churches in Zimbabwe such as the Apostolic Faith Mission (AFM) have remained impervious to the widespread campaign promoting the use of herbs as an effective healing treatment. Divine healing is central to the AFM, and thus they view traditional herbal medicines as originating from evil spirits, despite scriptures referring to herbs as both food and medicine. Accordingly, developing a theology of ‘greening faith’ in the AFM will foster a constructive attitude toward the use of traditional herbal medicines. This article examines the position of the AFM on traditional herbal medicine and utilises ecotheology as its theoretical framework together with data gathered through in-depth interviews. The article concludes that the AFM should consciously use faith to protect the environment and promote the health and well-being of its believers.

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Sande, Nomatter, and John Ringson. "The Liberation Praxis of Disability Theology within the Apostolic Faith Mission of Zimbabwe: A Christian Theological Perspective." Cuestiones Teológicas 47, no. 107 (2020): 78–93. http://dx.doi.org/10.18566/cueteo.v47n107.a05.

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Chikane, Frank. "The Apostolic Faith Mission." International Review of Mission 108, no. 2 (November 2019): 363–74. http://dx.doi.org/10.1111/irom.12290.

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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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Johnson, Alan. "Apostolic Function and Mission." Journal of Pentecostal Theology 17, no. 2 (2008): 256–66. http://dx.doi.org/10.1163/174552508x377510.

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AbstractJohnson argues that Pentecostals are no longer clear in their understanding of mission. He suggests that the shift in thinking about mission from pioneer evangelism and church planting to a supportive role among already existing church movements has come in part because of the great success of Pentecostal mission. The lack of a theology of success coupled with an emphasis on responsive peoples has hindered the ability of Pentecostals to see the resistant and those most separated from the gospel. Johnson advocates we revisit a theme important to early Pentecostals who saw themselves as part of a restoration of apostolic power and practice. He conceptualizes this in the notion of 'apostolic function' by which he means a focus on the apostolic task of preaching the Gospel where it has not been heard, planting the church where it does not exist, and leading people to the obedience of faith.

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Clark, Mathew. "Mission Effort in the Apostolic Faith Mission of South Africa." Transformation: An International Journal of Holistic Mission Studies 26, no. 3 (June 10, 2009): 174–85. http://dx.doi.org/10.1177/0265378809104835.

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Easter, John L. "Pentecostalism in Malawi: A History of the Apostolic Faith Mission." Pneuma 33, no. 1 (2011): 111–12. http://dx.doi.org/10.1163/157007411x554758.

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Nel, Marius. "REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS." Studia Historiae Ecclesiasticae 41, no. 3 (May 12, 2016): 147–70. http://dx.doi.org/10.25159/2412-4265/400.

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John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.

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January, James, and Tholene Sodi. "The Practices of Apostolic Faith Healers in Mental Health Care in Zimbabwe." Journal of Psychology in Africa 16, no. 2 (January 2006): 315–19. http://dx.doi.org/10.1080/14330237.2006.10820135.

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KROEGER, JAMES H. "Zasady dynamiki misyjnej według św. Pawła (refleksja misjonarza)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 7–16. http://dx.doi.org/10.14746/amp.2010.17.01.

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Saint Paul, apostle par excellence, tirelessly labored to spread the Gospel, particularly in the Gentile world. His missionary travels and encounter with diverse peoples, cultures, and religions form the matrix or context of his missionary methods. A comprehensive examination of Paul’s writings yields much mission wisdom and insight shaped by his apostolic experience and dynamic faith. This presentation suggests ten “mission principles”-derived from Paul’s profound reflection and “applied” to missionary engagement today.

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Danielson, Robert A. "Albert B. Norton and the Mukti Revival." Pneuma 42, no. 1 (April 16, 2020): 5–24. http://dx.doi.org/10.1163/15700747-bja10001.

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Abstract Albert Benjamin Norton (1847–1923) is an obscure but important figure in the history of Pentecostalism in India. As a Holiness faith missionary who arrived in India at the calling of Bishop William Taylor, Norton worked in Central India before returning to the United States. He and his wife returned to India at the request of Pandita Ramabai to help build the Mukti Mission and later the accompanying Dhond home for boys. It was Norton who first introduced the speaking of tongues at the Mukti Mission in The Apostolic Faith in 1907, and he remained a friend of Ramabai’s throughout her life. Norton moved from the holiness position to Pentecostalism but maintained his position as an independent faith-based missionary throughout his ministry. This article demonstrates Norton’s connections to the Holiness Movement through Taylor and the first Free Methodist missionaries and argues for his influence on Ramabai as a partner in mission.

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Nel, M. "A Hundred Years of Theological Training in the Apostolic Faith Mission of South Africa." Acta Theologica 34, no. 1 (October 17, 2014): 108. http://dx.doi.org/10.4314/actat.v34i1.7.

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Venter Shankar, Dawid. "The History of the Apostolic Faith Mission and Other Pentecostal Missions in South Africa." Social Sciences and Missions 22, no. 2 (2009): 322–23. http://dx.doi.org/10.1163/187489309x12495652056060.

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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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Sterk, Andrea. "“Representing” Mission from Below: Historians as Interpreters and Agents of Christianization." Church History 79, no. 2 (May 18, 2010): 271–304. http://dx.doi.org/10.1017/s0009640710000041.

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Discussion of mission in east Roman or Byzantine history has typically focused on imperial ambitions, royal conversions, and a “top-down” approach to Christianization. The Christian emperor, the earthly image of the heavenly king, had been called by God to propagate the faith and civilize the barbarians. Toward this end he sent out emissaries to foreign potentates, and the conversion of the ruler was soon followed by the Christianization of his people. Such narratives largely ignore missionaries “from below,” deemed “accidental” evangelists, and focus instead on imperially sponsored or “professional missionaries.” Several recent studies have added nuance to the traditional picture by devoting increased attention to mission from below or presenting Christianization as a process comprising multiple stages that spanned several centuries. Building on my own previous article on this theme, the present essay will reexamine narratives of unofficial mission on the eastern frontiers, in particular accounts of captive women credited with converting whole kingdoms to the Christian faith. In each case a female ascetic has either been taken prisoner or has lived for some time as a captive in a foreign land just beyond east Roman borders. The woman's steadfast adherence to her pious way of life, performance of apostolic signs, and verbal testimony to faith in Christ move the ruler and his people to accept the Christian God.

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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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Hill, Christopher. "The Nordic and Baltic Churches." Ecclesiastical Law Journal 3, no. 17 (July 1995): 420–23. http://dx.doi.org/10.1017/s0956618x00000429.

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In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Joint Declaration. This begins by a mutual acknowledgement of each other's churches as part of the One, Holy, Catholic and Apostolic Church. A second acknowledgement follows concerning the mutual presence of the Word of God and the Sacraments of baptism and the eucharist;then acknowledgements of the common confession of the apostolic faith and the ministry as both an instrument of grace and as having Christ's commission.

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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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Gitre, Edward J. "The 1904–05 Welsh Revival: Modernization, Technologies, and Techniques of the Self." Church History 73, no. 4 (December 2004): 792–827. http://dx.doi.org/10.1017/s0009640700073054.

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Surveying the short history of pentecostalism in 1925, Frank Bartelman—a consummate “insider historian”—reckoned that although the Azusa Street revival had become “full grown” in Los Angeles, California, it was “rocked in the cradle of little Wales.” In pentecostal historiography much ink has been spilled connecting the causal dots of precedence. From whence did the movement come? Los Angeles? India? Topeka, Kansas? Historians of pentecostalism are cognizant of the 1904–05 Welsh revival; they readily acknowledged that it in some way influenced the Apostolic Faith Mission in Los Angeles. My goal here is not necessarily to argue one way or another but rather to resurrect from the dustbin of history a significant event that deserves its own due. This is a story, argues historian Rhodri Hayward, that “has been largely forgotten.”

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Gardocki, Dariusz. "Misja Kościoła — niezwykła zwykłość nauczania papieża Franciszka." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 107–29. http://dx.doi.org/10.14746/pst.2019.34.07.

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With Pope Francis a new chapter has begun in the history of the Church. This newness refers to the new internal situation of the Church, new “signs of time”, and new challenges which the Church has to face. Through the symbolic gestures of his pastoral practice and the directions indicated in his homilies and encyclical letters Francis responds to these challenges in the spirit of the Gospel. His whole pontificate is characterized by the profound desire to impart the newness and fresh- ness of the Gospel as well as what constitutes the core of its teaching. In this endeavor of returning to the sources, he sees the possibility of renewal of the Church. This entails a discernment of what constitutes the center and core of the Christian proclamation versus what is secondary, as well as how Jesus’ teaching has been distorted and deformed over the centuries. Francis speaks about the necessity of the apostolic and pastoral conversion of the Church. The Church has to undertake the “option for mission” and “apostolic dynamism”. She must go to the peripheries. In his teaching Pope Francis imparts the traditional doctrine of the Church. But he does it in a new way, using new language, new gestures and a new way of life. Like his predecessors, he wants to serve the faith. He does not wish to change what constitutes the core of the Christian faith. But he wants the Church to grow in the understanding of the Gospel as well as in the discernment of the ways of the Spirit. Therefore, he emphasizes the constant need for the attitude of discernment. This is what he has learned above all from Ignatian spirituality and his pastoral experience: “the discernment of the spirits”.

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Santana, José L. "To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654." Religions 12, no. 5 (May 11, 2021): 334. http://dx.doi.org/10.3390/rel12050334.

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The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a treatise informed largely by these annual letters, personal correspondences, and interactions with the diverse multitudes of people who could be encountered in this early colonial cosmopolitan city—aimed at promoting the necessity of African salvation. From East Asia to Latin America, Jesuits followed the example of their apostolic missionary, Francis Xavier, to bring the Catholic faith to non-Christian peoples. Through De instauranda and the Catholic Church’s collected testimony for the sainthood of Claver, we see how Sandoval and Claver, like other Jesuits of the time, arose as innovative and unique missionaries, adapting to their context while attempting to model the Jesuit missionary spirit. In doing so, this article posits, the historical-religious context of the early modern Atlantic world and global Jesuit missions influenced Sandoval and Claver to accompany enslaved Africans as a missionary theology.

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Essertel, Yannick. "La pédagogie de l’ évangélisation des Noirs d’ Afrique selon la congrégation du saint-Esprit de 1841 à 1930." Social Sciences and Missions 29, no. 1-2 (2016): 1–36. http://dx.doi.org/10.1163/18748945-02901001.

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In the nineteenth century, François Libermann, a converted Jew who became a priest, is attracted by the ministry to the Black people of the French Colonies and Africa. Having obtained a mission site in Guinea, he sent his first vicar apostolic, Benoît Truffet, who set up the beginnings of a pedagogy of Pauline evangelization, according to the will of Libermann. In 1930, about eighty years later, the Directory for Missions, under the leadership of Bishop Alexandre Le Roy, was an indispensable summary of missionary teaching methods developed by the Holy Ghost Fathers in Africa. After analyzing it, we outline a two-step process. The first step is that of the Pauline insertion, “all in all” marked by kenosis, learning of indigenous languages and the insertion of the missionary in local life. The second step is that of inculturation which consists in making use of the culture as a vehicle for the new faith, then in practising a hermeneutics of cosmogonies and finally in establishing a suitable pastoral approach which should lead to the emergence of a native clergy. This process corresponds to that applied in Oceania.

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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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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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Irvin, Dale. "Ecumenical Dislodgings." Mission Studies 22, no. 2 (2005): 187–206. http://dx.doi.org/10.1163/157338305774756595.

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AbstractEcumenics and missions through much of the 20th century were closely related disciplines. In recent years mission studies has matured significantly in coming to grips with a new world Christian reality. The ecumenical movement on the other hand has not fared so well. A renewed effort to relate Christianity to its local projects across the historical landscape of the globe, which was intrinsic to the 20th century ecumenical project, is called for, along with a renewed effort to understand what fellowship and visible unity mean for world Christianity today. The ecumenical movement must become engaged in a fresh way in border crossing and territorial dislodging. Border crossing was intrinsic to the New Testament understanding of the faith. Moving to the margins, crossing social and cultural frontiers, defined the apostolic movement. The dispersal of the apostles was as fundamental to the Christian identity as their gathering in eucharistic unity. A consciousness of such dispersal is necessary for ecumenical life today. The modern missionary movement brought about such dispersal through its deterritorialization of the Christian religion. Those who continue to think that Christianity belongs to the West are still in the grips of the Christendom mentality. To this end Christianity must shed its territorial complex in order to recover its true identity. Ecumenical renewal will be found in being dislodged from its Christian homelands, and the entire Christian community is under the imperative not only to missionize, but to be missionized, to be transformed by the renewing of its collective and individual minds in this manner. To this end we need to become uncomfortable with inherited identities of language, tribe, and nation, to regard all lands and all identities, including our existing Christian ones as foreign places, in order to move in the light of the divine community that awaits us still.

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Daneel, M. L. "Contextualising environmental theology at Unisa and in African society." Religion and Theology 2, no. 1 (1995): 87–110. http://dx.doi.org/10.1163/157430195x00069.

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AbstractThis article* sets out the main objectives of a new chair and related centre or institute at the University of South Africa for Religious Research and Environmental Reform which Professor Daneel has envisaged for several years. The objectives of: teaching environmental theology at various levels (including contextualised courses for African Initiated Churches at the grassroots of African society); initiating empirical research projects (as feasibility studies for new environmental projects, studies for monitoring project implementation, the gauging of societal response to environmental initiatives, etc; and introducing a wide range of field operations through the motivation and empowerment of religious or other communities, are closely related to the religio-ecological models already developed by the Zimbabwean Institute of Religious Research and Ecological Conservation (ZIRRCON) in Zimbabwe. These objectives also correspond with the threefold mission of Unisa. It is worthy of note that a substantial grant of R2,3 million was made by Goldfields, South Africa, early in December 1994 towards the realisation of the goals set out in this paper. These goals were later modified, in consultation with Professor Daneel, by Reverend David Olivier, environmental theologian in the Department of Systematic Theology at Unisa. Reverend Olivier will be the first executive director, with Professor Daneel acting as senior consultant, of what initially will be called the Goldfields Project of Faith and Earthkeeping at Unisa.

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Scutts, Sarah. "‘Truth Never Needed the Protection of Forgery’: Sainthood and Miracles in Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ (1625)." Studies in Church History 47 (2011): 270–83. http://dx.doi.org/10.1017/s0424208400001017.

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Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ was one of many texts produced in the early modern period which portrayed and assessed the Anglo-Saxon Church and its saints. This Protestant antiquarian work fits into a wider tradition in which the medieval past was studied, evaluated and employed in religious polemic. The pre-Reformation Church often played a dual role; as Helen Parish has shown, the institution simultaneously provided Protestant writers with historical proof of Catholicism’s league with the Antichrist, while also offering an outlet through which to trace proto-Protestant resistance, and thereby provide the reformed faith with a past. The Anglo-Saxon era was especially significant in religious polemic; during this time scholars could find documented evidence of England’s successful conversion to Christianity when Pope Gregory the Great sent his missionary, Augustine, to Canterbury. The See of Rome’s irrefutable involvement in the propagation of the faith provided Catholic scholars with compelling evidence which not only proved their Church’s prolonged existence in the land, but also offered historic precedent for England’s subordination to Rome. In contrast, reformed writers engaged in an uneasy relationship with the period. Preferring to locate the nation’s Christian origins in apostolic times, they typically interpreted Gregory’s conversion mission as marking the moment at which Catholic vice began to creep into the land and lay waste to a pure primitive proto-Protestant faith. In order to legitimize the establishment of the Church of England, Catholicism’s English foundations needed to be challenged. Reformers increasingly placed emphasis upon the existence of a proto-Protestant ‘strand’ that predated, but continued to exist within, the Anglo-Saxon Church. Until the Norman Conquest, this Church gradually fell prey to Rome’s encroaching corruption, and enjoyed only a marginal existence prior to the Henrician Reformation in the 1530s. Thus Protestants had a fraught and often ambiguous relationship with the Anglo-Saxon past; they simultaneously sought to trace their own ancestry within it while exposing its many vices. This paper seeks to address one such vice, which was the subject of a principal criticism levied by reformers against their Catholic adversaries: the unfounded creation and veneration of saints. Protestants considered the degree of significance the medieval cult of saints had attached to venerating such individuals as a form of idolatry, and, consequently, the topic found its way into countless Reformation works. However, as this essay argues, reformed attitudes towards sainthood could often be ambivalent. Texts such as Hegge’s prove to be extremely revealing of such ambiguous attitudes: his own relationship with the saints Cuthbert, Oswald and Bede appears indistinct and, in numerous instances, his understanding of sanctity was somewhat contradictory.

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Borges, Jason. "‘Dignified’: An Exegetical Soteriology of Divine Honour." Scottish Journal of Theology 66, no. 1 (January 15, 2013): 74–87. http://dx.doi.org/10.1017/s0036930612000312.

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AbstractSocial scientists in disparate fields are now employing the construct of honour to ameliorate various social problems, such as immorality, failed states, international discord, poverty and mental illness. Moreover, historians of global religion cite Christianity's shift towards cultures shaped by the values of honour and shame. Despite this growing prominence of honour in social theories and the emergence of Christianity in honour–shame cultures, the notion of honour remains absent from theological discourse. In light of these global realities, we explore how God's active transformation of humanity from shame to honour can interpret both salvation-history and Christian theology. To this end I first explore the nature of humanity's problem of shame before God, using anthropological and biblical insights. Throughout the Old Testament, God's covenant initiatives with Abram, Moses and David, along with the common socio-literary pattern of God exalting a servant from unjust shame, reveals the dignified status God intends for humanity. God's programme to restore people from shame to honour climaxes in Jesus, who embodies honour in the incarnation, mediates dignity to the marginalised by healings and public fellowship, elaborates God's new code of honour which reinterprets social stigmas, and procures an exalted status for all peoples by atoning for shame and resurrecting to exaltation. Romans and 1 Peter are interpreted in their socio-historic contexts as apostolic instruments which expound the social implications of God's honour code. To unify the fractured Romans for the upcoming Spanish mission, Paul confronts social imperialism by replacing false honour claims with God's status now available by faith through grace in Christ. Meanwhile, 1 Peter assures maligned Christians of their exalted status and outlines honourable social relations. Then, in closing, we examine a soteriology of honour diachronically and systematically. In particular, how: biblical metaphors symbolise believers’ status transposition, group incorporation is key to New Testament soteriology, Eastern Orthodoxy's doctrine of theosis articulates the infusion of divine status, and other theological categories could be interpreted through honour-shame social values. These reflections towards an exegetical soteriology of divine honour are offered as an initial theological platform for addressing social issues where honour values prevail.

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Chivasa, Norman. "Instituting dispute resolution procedures in the Apostolic Faith Mission in Zimbabwe church." In die Skriflig/In Luce Verbi 52, no. 1 (January 30, 2018). http://dx.doi.org/10.4102/ids.v52i1.2285.

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The need to institute dispute resolution procedures in the Apostolic Faith Mission (AFM) in Zimbabwe church informs this study. Remarkably, one of the most critical problems facing the AFM in Zimbabwe church is intrachurch disputes, which manifest in diverse forms such as pastors’ transfers disputes, election disputes and pastors’ performance disputes. Such disputes have produced undesirable consequences not only for pastors but also for the wellbeing of the church in general. Intrachurch disputes require internal mechanisms to manage them so that constructive rather than destructive results are achieved. To do this, internal dispute resolution procedures become critical as they provide a framework for the constructive resolution of disputes. The lived experience of disputes in the AFM in Zimbabwe church confirms the appropriateness of systems theory, which states that social institutions are vulnerable to disharmony owing to differing interacting elements. To mitigate the negative impact associated with disputes, this study proposes the need to institute dispute resolution procedures in the AFM in Zimbabwe, because the church currently relies only on disciplinary procedures to address disputes. The study further emphasises that instituting dispute resolution procedures will help the church handle disputes from within its ranks without necessarily involving local courts, which may have negative financial and relationship implications. Finally, the study develops a model for dispute resolution procedures as an instrument that can assist local churches in AFM in Zimbabwe church to handle disputes as and when they arise.

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Chivasa, Norman. "Handling of pastoral misconduct and discipline: Evidence from the Apostolic Faith Mission in Zimbabwe church." HTS Teologiese Studies / Theological Studies 73, no. 3 (February 8, 2017). http://dx.doi.org/10.4102/hts.v73i3.4518.

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Misconduct has permeated almost every community across the globe and Christian churches have not been spared either. The two basic questions that the current study addresses were what are some of the reported behaviours of male pastors that constitute misconduct in the Apostolic Faith Mission (AFM) in Zimbabwe church?; and is there any policy framework in the AFM in Zimbabwe designed to repair distressed relationships between offending pastors and the church? Results showed that in the AFM in Zimbabwe, pastoral misconduct is seen as a negative force that militates against sustaining harmony in the church. As such, whenever a male pastor commits an act of misconduct, disciplinary action is taken against him. It was also found that constructive dialogue to address misconduct is still a blind spot in the church under review. And because there is no policy framework to amend distressed relationships after administering discipline, social interactions between offending pastors and the church remain antagonistic. In view of the identified problem, this study proposed that the AFM in Zimbabwe might need to embrace a peace building framework because it has the propensity to repair broken relationships and to build friendships, social networks and trust between people. This framework can be instrumental in repairing distressed relations between offending pastors and the church at large. The strength of peace building lies in the values of brotherly love, forgiveness, reconciliation and relationship building, which are compatible with Christianity.

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Sande, Nomatter. "Pastoral ministry and persons with disabilities: The case of the Apostolic Faith Mission in Zimbabwe." African Journal of Disability 8 (February 20, 2019). http://dx.doi.org/10.4102/ajod.v8i0.431.

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Background: The Persons with Disability (PWD) are the minority group dehumanized in the church. The subject of disability is complicated because of the impact of the Judeo-Christian teachings. The Apostolic Faith Mission (AFM) in Zimbabwe is a leading Pentecostal church with a pastoral ministry theology which emphasises divine healing, miracles, signs and wonders. Thus, the space of PWD and how the PWD either connects or benefits from this Pentecostal heritage is a critical gap in this study.Objectives: The objective of this study was to explore the construction of disability through the practices and processes of the pastoral ministry in the AFM.Method: This study followed qualitative research and used the social model of disability as theoretical framework. The data were collected from 26 participants who are PWD and pastors using in-depth interviews, focus groups and participant observations.Results: The results showed the AFM pastoral practices created invisible barriers that militate against PWD. Thus, the pastoral ‘divine solutions’ and ‘triumphalist messages and teachings’ are ‘prescriptive’ and ineffective in reducing ‘the plight of PWD in Zimbabwe’.Conclusion: The study concludes that the pastoral ministry should be ‘one efficient vehicle’ with which the church can care for and ‘transform persons with disabilities’. Pastors should break the glass ceiling by expecting pastors to minister better and more effectively creating a safe space for persons with disabilities. A caring community should be the nature of both the AFM and the pastoral ministry responsible for meeting the needs of the persons with disabilities.

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Mupangwa, Terence, and Sophia Chirongoma. "The challenges of being a female pastor: A case of the Apostolic Faith Mission in Zimbabwe." HTS Teologiese Studies / Theological Studies 76, no. 2 (September 23, 2020). http://dx.doi.org/10.4102/hts.v76i2.5838.

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The focus of this article is to highlight some of the inherent gender injustices experienced by the female pastors within the Apostolic Faith Mission in Zimbabwe (AFMZ). Drawing insights from the field research conducted in pursuance of a doctoral programme, the study foregrounds some of the barriers that women have had to endure when it comes to the issue of being ordained as a pastor. The article also interrogates the reasons used as a basis to exclude female pastors from the key decision-making bodies and to deny them the opportunity to preach at the national conference, which is the biggest gathering within the AFMZ. This is a qualitative study utilising interviews, focus group discussions and the observation method. The main findings emerging from this study reveal that whilst some positive changes have been made towards the inclusion of women in the pastoral ministry, however, there are still many gaps needing urgent attention before the AFMZ becomes a gender-inclusive and gender-equitable faith community.Contribution: This article foregrounds the challenges faced by female pastors in the AFMZ. It advocates for gender mainstreaming and gender inclusive policies in the AFMZ leadership structures. This is in sync with the focus of this collection, for which the main thrust is on women and religious leadership.

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Kwaramba, Joachim, and Yolanda Dreyer. "Organisational leadership, women and development in the Apostolic Faith Mission in Zimbabwe: A practical theology perspective." HTS Teologiese Studies / Theological Studies 75, no. 1 (November 29, 2019). http://dx.doi.org/10.4102/hts.v75i1.5436.

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Chamburuka, Phillemon Munyaradzi. "A Socio-historical Hermeneutical Analysis of Pauline and Lukan Pneumatological Traditions: A case study of the Apostolic Faith Mission in Zimbabwe." Journal of Interdisciplinary Academic Research 1, no. 1 (July 12, 2018). http://dx.doi.org/10.32476/cbf8aa0c-6df1-4300-aa23-96af907057c8.

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Putter, Andries. "Riglyne vir voortgesette teologiese opleiding: Uitdagings vir die AGS-kerk." Verbum et Ecclesia 31, no. 1 (March 29, 2010). http://dx.doi.org/10.4102/ve.v31i1.417.

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Guidelines for continuous theological training: Challenges for the Apostolic Faith Mission church Qualitative research done amongst a section of the broader membership as well as a region of the Apostolic Faith Mission (AFM) church has identified the role expectations of the pastor. Studies have shown that pastors should be continuously equipped to enable them to meet all their role expectations successfully. Although successful pastorates are a priority for the AFM, no formal structures have been constituted to guide pastors to become involved in continuous theological training. A literature research was also undertaken in order to obtain a larger and representative picture of the continuous training of pastors. The research and literature study findings have led to the drafting of proposed guidelines for continuous theological training. The purpose of this article is to provide these guidelines to the AFM church role players for them to remain informed regarding continuous theological training. This will enable pastors to stimulate congregational growth and address different training needs.

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Morton, Barry. "Elias Letwaba, the Apostolic Faith Mission, and the Spread of Black Pentecostalism in South Africa." Studia Historiae Ecclesiasticae 43, no. 3 (August 17, 2017). http://dx.doi.org/10.25159/2412-4265/1333.

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This article argues that the little-known Elias Letwaba was the most influential African Pentecostal in southern African religious history. Using an array of primary sources, the article demonstrates the rapid growth of Pentecostal communities in the Northern Transvaal under Letwaba’s control. Unlike other African Pentecostal ministers who inevitably abandoned the movement, Letwaba received significant support, funding, and publicity for his efforts. These factors, combined with his strong leadership role, contributed to his remaining within the white-led Apostolic Faith Mission and building up its African membership. As the founder of South Africa’s first black-run seminary, the Patmos Bible School, Letwaba was able to propound and spread classic Pentecostal theology, although he placed a strong personal emphasis on holiness. He also placed a strong emphasis on faith healing as a means of attracting converts, and trained numerous evangelists to do likewise.

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Ha, Wei, Stanley Gwavuya, and Peter Salama. "Can religion kill? The association between membership of the Apostolic faith and child mortality in Zimbabwe." Journal of Public Health in Africa, October 1, 2018. http://dx.doi.org/10.4081/jphia.2018.707.

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Existing literature has been equivocal about the effect of religion on utilization of health service and health outcomes. While followers of particularized theology hypothesis believe that doctrinal teachings, beliefs and values of religious groups directly influence health access and outcomes, the advocates of the selectivity hypothesis claim that the observed disparities between religious groups mainly reflect differential access to social and human capital which in turn determines health access and outcome rather than religion per se. Using household data from the Zimbabwe Multiple Indicator Monitoring Survey 2009, we find that household heads’ affiliation with apostolic faith put children under five years old at greater risk of death compared to other religious groups. This effect remains strong even after controlling for a wide range of socio-economic and demographics characteristics of the households in multivariate logit regressions.

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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 (SHE) 42, no. 1 (2016). http://dx.doi.org/10.17159/2412-4265/2016/1216.

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Morton, Barry. "Elias Letwaba, the Apostolic Faith Mission, and the spread of Black Pentecostalism in South Africa." Studia Historiae Ecclesiasticae (SHE) 43, no. 2 (2017). http://dx.doi.org/10.17159/2412-4265/2016/1333.

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Nel, Marius. "Pentecostals and the pulpit: A case study of the Apostolic Faith Mission of South Africa." HTS Teologiese Studies / Theological Studies 74, no. 1 (April 30, 2018). http://dx.doi.org/10.4102/hts.v74i2.4664.

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In general, early Pentecostals did not use any pulpits in their halls in order to underline their emphasis that each believer is a prophet and priest equipped by the Holy Spirit with gifts for the edification of other members of the assembly. All participated in the worship service by way of praying, prophesying, witnessing and bringing a message from God. From the 1940s, Pentecostals in their desire to be acceptable in their communities formed an alliance with evangelicals, accepted their hermeneutical viewpoint and built traditional churches in accordance with the Protestant tradition. From the 1980s, the pulpit started disappearing from the front of Pentecostal churches. This is explained in terms of new alliances that Pentecostals made with neo-Pentecostalist churches and a new hermeneutical viewpoint. The hypothesis of the article is that the Pentecostal stance towards the pulpit was determined by its hermeneutical perspectives. It is described by way of a comparative literature study and applied to a specific case study, the Apostolic Faith Mission of South Africa.

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Kgatle, Mookgo S. "Gender dimensions in Pentecostal leadership: The Apostolic Faith Mission of South Africa as a case study." Verbum et Ecclesia 40, no. 1 (October 22, 2019). http://dx.doi.org/10.4102/ve.v40i1.1980.

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Mofokeng, Thabang Richard. "Zionist ‘syncretism’ in the Apostolic Faith Mission of South Africa before the 1970s A comparative analysis." Missionalia 49 (July 2021). http://dx.doi.org/10.7832/49-0-402.

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Mofokeng, Thabang Richard. "Evangelicalising Black Pentecostalism: The Mechanics of Change at the Apostolic Faith Mission Sharpeville Congregation (1981–1985)." Studia Historiae Ecclesiasticae 47, no. 1 (June 2, 2021). http://dx.doi.org/10.25159/2412-4265/8760.

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A recent study argues that black Pentecostalism in the Apostolic Faith Mission (AFM) of South Africa became evangelicalised through the agency of white missionaries. The study was national in scope and drew from archival as well as secondary sources. This article, on the other hand, seeks to contribute to an understanding of how evangelicalisation worked in a concrete situation of a specific congregation by analysing oral historical and archival material related to this process in the AFM Sharpeville congregation, between 1981 and 1985. The article answers the following question: How did evangelicalisation of black Pentecostalism happen at the congregational level of the AFM? The findings suggest that evangelicalisation at the level of the congregation happened through the appointment of (an) evangelical pastor(s), the use of evangelistic and revival campaigns, as well as pastoral discretion in deciding what to relent to, what to refrain from, and what to emphasise in their engagement with the congregation.

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Kgatle, Mookgo Solomon. "Integrated Pentecostal Ministry of Richard Ngidi in the Apostolic Faith Mission of South Africa, 1921–1985." Studia Historiae Ecclesiasticae 46, no. 3 (December 24, 2020). http://dx.doi.org/10.25159/2412-4265/6239.

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Previous studies on the life and ministry of Richard Ngidi only present historical data on his achievements and to some extent his failures. This paper is a socio-historical analysis that not only reveals historical data but also aims to problematise the data in relation to social problems like racial segregation. A socio-historical analysis is a method that finds synergy between historical and social factors. The socio-historical analysis in this paper juxtaposes the history of Ngidi with racial segregation. The analysis of the ministry of Ngidi in the Apostolic Faith Mission (AFM) of South Africa demonstrates that his ministry was an integrated one amid a segregated society. Integrated ministry refers to a ministry that is able to bring unity in the midst of various divisions in society. The AFM of South Africa, like many other denominations, was a segregated society because of the influence of South African politics on ecclesiastical politics during apartheid. Similarly, many pastors adhered to the racial policies of that time or broke away to start their own ministries. Ngidi was an exception because his ministry was multi-racial, non-political, gender-inclusive, interdenominational and international. Therefore, this paper contends that Ngidi serves as a model for social cohesion and unity in diversity.

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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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Journal articles on the topic 'Apostolic Faith Mission in Zimbabwe'

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