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Journal articles on the topic "Pentecostal churches pretoria south africa"
1
Anderson, Allan. "New African Initiated Pentecostalism and Charismatics in South Africa." Journal of Religion in Africa 35, no. 1 (2005): 66–92. http://dx.doi.org/10.1163/1570066052995843.
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AbstractThe new Pentecostal churches in South Africa, while not as numerically significant as those elsewhere in Africa, follow similar patterns. Tracing the rise of white megachurches in the 1980s and the subsequent emergence of black Charismatic churches similar to those found elsewhere in Africa, this article outlines their ambivalent relationship with the apartheid regime and the increasing disillusionment of black Pentecostals in the run-up to the 1994 elections. It traces the roles of Pentecostal and Charismatic leaders in the new South Africa and the impact of African Charismatic preachers from elsewhere, pilgrimages to other Pentecostal centres and other factors of globalization. After a survey of different Pentecostal churches, it discusses how new South African Pentecostals illustrate Coleman's dimensions of a globalized Charismatic Christianity.
2
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.
3
Frahm-Arp, Maria. "Pentecostalism, Politics, and Prosperity in South Africa." Religions 9, no. 10 (October 3, 2018): 298. http://dx.doi.org/10.3390/rel9100298.
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One of the fastest growing religious movements in South Africa is a form of Pentecostal Charismatic Evangelic (PCE) Christianity that has some version of prosperity theology as a central pillar. This paper, based on sermons and interviews with 97 PCE pastors in the area of Johannesburg, South Africa, argues that these churches form loose clusters defined by similar emphases along a continuum of prosperity theology. These clusters are “abilities prosperity,” “progress prosperity,” and “miracle prosperity.” Some churches fall neatly into one of the clusters, while others appear as more of a hybrid between two of these types. The paper shows that a relationship exists between the type of theology preached by PCE churches and the nature and extent of the political engagement that the pastors suggested that members in these churches should have.
4
Frahm-Arp, Maria. "Constructions of Mothering in Pentecostal Charismatic Churches in South Africa." Neotestamentica 50, no. 1 (2016): 145–63. http://dx.doi.org/10.1353/neo.2016.0040.
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Offutt, Stephen. "The Transnational Location of Two Leading Evangelical Churches in the Global South." Pneuma 32, no. 3 (2010): 390–411. http://dx.doi.org/10.1163/157007410x531925.
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AbstractReligion remains critically important in the Global South even as globalization intensifies. As international political and economic structures evolve, transnational religions shift societal locations within countries. These shifts cause changes within religions themselves, altering patterns of interaction that may in turn have political and economic consequences. By examining Iglesia Josue in El Salvador and Rhema Bible Church in South Africa, this article shows that the current leading Pentecostal churches and actors in developing countries are often located in upper-middle-class neighborhoods. Strong institutional and personal networks that stretch across borders transnationally embed such churches at multiple levels. The transnational orientation of leading churches has important implications for the rest of the in-country Pentecostal community.
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Attanasi, Katherine. "Pentecostal Theologies of Healing, HIV/AIDS, and Women’s Agency in South Africa." PNEUMA 37, no. 1 (2015): 7–20. http://dx.doi.org/10.1163/15700747-03701024.
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This article examines the gendered implications of healing theologies in black South African pentecostal churches dealing with the HIV/AIDS crisis. Lived theologies of healing enhance women’s flourishing by providing or encouraging medical, social, and psychological support. However, pentecostal theologies of healing can impede women’s flourishing by creating a burdensome sense of responsibility in which women blame themselves for not being healed. More disturbingly, many women consider prayer as the most faithful or most feasible strategy for HIV prevention. This article identifies women’s constrained choices as a theological imperative for Pentecostalism to address gender inequality.
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Andersen, Nicole, and Scott London. "South Africa's Newest "Jews": The Moemedi Pentecostal Church and the Construction of Jewish Identity." Nova Religio 13, no. 1 (August 1, 2009): 92–105. http://dx.doi.org/10.1525/nr.2009.13.1.92.
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This article examines the Moemedi Pentecostal Church, a small, recently established group outside of Johannesburg, South Africa. Based on ethnographic fieldwork, it reviews the origins and theology of the church with particular emphasis on members' assertion of Jewish identity. The Moemedi Pentecostal Church (MPC) emphasizes the Old Testament and biblical Jews in a manner common to many Zionist churches in Africa. While it is common among Zionist churches for congregants to believe they are God's "new chosen people," MPC members take the additional step toward self-identification as Jews, even while claiming no historical Jewish identity. The Moemedi Pentecostal Church broke off from the International Pentecostal Church (IPC) after its founder, Frederick Modise, died in 1998. While continuing to embrace Modise's teachings, members of the new group eschew the divine messianic qualities many in the IPC attribute to him. The result is a complex blend of Zionist and Jewish elements in the MPC. This article suggests that the claim to be Jewish made by the members of the Moemedi Pentecostal Church is related to their assertion that they have a true understanding of Moemedi's function as a human messiah, as opposed to the divinity attributed to Moemedi by members of the IPC.
8
Frahm-Arp, Maria. "Singleness, Sexuality, and the Dream of Marriage." Journal of Religion in Africa 42, no. 4 (2012): 369–83. http://dx.doi.org/10.1163/15700666-12341238.
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Abstract In contemporary South Africa the nuclear family, made up of a husband and wife with two or three children living in a suburban area, is considered a social ideal and symbol of social and economic success. In Pentecostal Charismatic Churches the nuclear family is also held up as a symbol of success and as a sign of spiritual favour and blessing. Yet many young professional women who are members of Pentecostal Charismatic Churches struggle to find suitable husbands and marry. This paper examines why these women encounter these difficulties and how the Pentecostal Charismatic Churches in this study are opening up new social spaces in which singleness is an acceptable social state. In so doing the paper shows the complex relationship between weddings, sexuality, and economics in the life of young upwardly mobile Pentecostal Charismatic Christians.
9
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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Adebayo, Rufus, and Sylvia Zulu. "Christian Communication, Forms, Secularity, and Dimensions of Language in a Multifaceted Cultural Setting." African Journal of Inter/Multidisciplinary Studies 3, no. 1 (2021): 91–102. http://dx.doi.org/10.51415/ajims.v3i1.914.
Full textAbstract:
Christian communication and the various dimensions of language are profoundly connected and interchangeably used in a multifaceted cultural setting. Christian churches in South Africa, similar to any other African countries, profess their philosophies, passions, and beliefs to multi-cultural congregations through the use of sacred languages and communication. This study posits that the uprising of Pentecostal churches has paved the way for nonspiritual dialectic languages and has also greatly lessened spiritual communication. As a result, the study highlights the relationship between language and religious communication among Pentecostal churches in a culturally diverse environment. This study employs a qualitative approach, through the gathering and categorisation of information between 20 churches located in Durban, South Africa to recognise Christian communication and the influence of secular linguistic features and their relationships with spirituality. This study has found that there are different forms and secular dimensions of language which differ from spiritual language and Christian communication. The study reveals that as modern Christian churches emerge, a revolutionised communication has evolved as compared to the language of orthodox churches. The study recommends that the use of language for religious communication and discourse should necessitate expounding spiritual values and courses of action.
Dissertations / Theses on the topic "Pentecostal churches pretoria south africa"
1
Pillay, Gerald J. "A historico-theological study of Pentecostalism as a phenomenon within a South African community." Thesis, Rhodes University, 1985. http://hdl.handle.net/10962/d1001552.
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Preface: An attempt is made in this thesis to document the history of Pentecostalism among Indians in South Africa and to study and evaluate its religious character and main theological tenets. Obviously the peculiar socio-political situation of the Indians in South Africa has influenced the character of Indian Pentecostalism, which has in turn been able to address itself to the critical, cultural and religious disjunctions within this community. Hence an investigation of the dynamic tensions that obtain between crises in the Indian community and Pentecostalism will not only clarify the course of its history but will also explain its theological emphases. However, several studies on Pentecostalism in other communities have concentrated on the sociological dimension almost exclusively and many have even concluded that Pentecostalism is the spontaneous result of psychosocial; economic or cultural upheavals . This kind of reductionism has been largely the result of the uncritical use of 'functional-type' theories postulated by sociologists of religion. Indian Pentecostalism, while it has to be examined within the complex context of the South African community, cannot as we shall show, be adequately explained by any of the prevailing 'functional-type' theories because these theories reduce religion to a sociological function. Since the functional theory has the effect of limiting the perspective on religion to such an extent that the basis of religion, that is, the relation between the individual and faith, is either belittled or ignored, it has been jettisoned in this thesis for an approach free of any deliberately formulated 'theoretical framework'. However, it is necessary to critically examine some of the more popular 'functional-type' theories and the way they have been applied to the study of the Pentecostal movement here and elsewhere, so that by exposing the shortcomings of their application and the contradictions inherent in their assumptions, the approach adopted in this thesis could be clarified.
2
Andrew, Daniël Nicolaas. "From vision to structure: assessing the Apostolic Faith Mission of South Africa in the light of the one, holy, catholic and apostolic church." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/228.
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Doctor TheologiaeThe intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians’ vision of the church are discussed. Our Christian predecessors’ envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five. It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles’ Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God’s fullness with the universal Body of Christ. In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God’s vision for the church and the world.
South Africa
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Ngomane, Richard Mangayisi. "Leadership mentoring and succession in the Charismatic churches in Bushbuckridge : a critical assessment in the light of 2 Timothy 2 :1 - 3." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40194.
Full textAbstract:
This study investigated the state of leadership mentoring and succession planning in the Charismatic Churches in Bushbuckridge. In order to gain a full understanding of the Charismatic Movement which emerged in Bushbuckridge only four decades ago, it was necessary to trace its origin from the Azusa Street Revival which gave birth to Pentecostalism almost a century ago. The Charismatic Movement emerged as a distinct movement only five decades later following the birth of the Pentecostal Movement. The reviewed literature revealed that the Charismatic Movement is a child of the marriage between the Pentecostal Movement and traditional denominations. The main watermark distinction between the theologies of the two movements is based on the fact that the Pentecostal Movement emphasises speaking in tongues while the Charismatic Movement places emphasis on the manifestation of the gifts of the Holy Spirit.
By virtue of their one-man-founder, Charismatic Churches are likely to experience the same leadership mentoring and succession problems that are common to family businesses. An assessment of leadership mentoring and succession practices in the business world proved that the concept has been researched, practiced, and perfected more in the secular world than in the world of religious and biblical studies. Although this study uncovered some exceptionally successful mentoring relationships in both the New and the Old Testaments, they do not provide details of what those who were involved in the mentoring relationships did for them to be successful. It is in the secular world that mentoring relationships, stages and models have been researched and practiced. It is when mentors and protégés are pared correctly and their relationships managed properly throughout all the mentoring stages that organisations can be assured of smooth leadership transitions. A triangulation of the qualitative and the quantitative methods was used to collect data in this study. On the qualitative side of the research, data was collected by means of interviews and focus group studies. Interviews with the apostolic fathers of the Charismatic Movement in South Africa raised a concern over the lack of leadership mentoring and succession programmes, especially amongst the younger generation of churches. The concern was confirmed in all the focus group studies which were conducted in Bushbuckridge.
The data which was collected from the qualitative side of the study provided a basis for the content of the questionnaire the researcher drew up for the quantitative side of the study. This side of the study contradicted the views of the participants in interviews and focus groups in that it reported that many Charismatic Churches in Bushbuckridge do in fact have leadership mentoring and succession programmes (85% and 72% respectively). The quantitative side of the study further revealed that education levels and gender have a statistically significant effect in leadership mentoring, while location does not.
The researcher suggests that the contradiction in the outcomes of the two research methods deserve a follow-up study. This study presents to Charismatic Church leaders in Bushbuckridge lessons drawn from the leadership mentoring and succession practices of both the biblical and secular worlds. This study would be incomplete without the bringing to the fore of an illustrative text in the 2 Timothy 2:1-3. Generally speaking, adherents in the Charismatic Churches read and interpret the bible as authoritative for faith and life. The participants‘ call for the introduction or/and enhancement of leadership mentoring and succession is therefore harnessed by the biblical message in 2 Timothy 2:1-3. Such model of leadership could serve as an important and significant form of discourse in Africa in the context of leadership.Thesis (PhD)--University of Pretoria, 2013.
gm2014
New Testament Studies
unrestricted
4
De, Wit Jacobus Martinus Joubert. "Die vernuwingskerke vanuit Baptiste agtergrond en hulle rol in Pretoria en omgewing : 'n kerkhistoriese studie (Afrikaans)." Thesis, 1999. http://hdl.handle.net/2263/29376.
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Watt, Charles Peter. "Struggle for the centre : South African Pentecostal missiology in context." 2001. http://hdl.handle.net/10500/17850.
Full textAbstract:
This study examines that which forms the 'centre' of Pentecostal Missiology and
makes it particularly relevant to the South African context. In order to arrive at
my conclusions I have concentrated on the history and present situation in postapartheid
South Africa of the three oldest classical Pentecostal movements, the
Apostolic Faith Mission, the Full Gospel Church of God and the Assemblies of
God.
Chapter one describes the rise of the Pentecostal movement and its arrival in
South Africa shortly after the Second Anglo-Boer War (1899-1902). That
Pentecostalism took root among the poor in this country is a matter of historical
record. The dimensions of poverty in South Africa are probed in order to evaluate
Pentecostalism' s success with that class of people. Chapter two examines the
Pentecostal model of mission and its essentially holistic nature in order to
understand why it so effectively helped the poor to escape the enslaving cycle of
poverty. However, Pentecostalism around the world and in South Africa appears
to be in crisis. Chapter three discusses the reasons for the crisis and outlines the
nature and evidence of it - the 'centre' of Pentecostalism seems to be
fragmenting, and with it the relevance of the Pentecostal Church to the South
African situation.
The book of Exodus provides a metaphor that naturally holds together dimensions
of the model of mission essential to Pentecostalism. Chapter four describes the
metaphor, how it applies to Pentecostal missiology and why the struggle for the
'centre' is a struggle vital to the mission of the Pentecostal Church. The thesis
concludes with a reminder that Pentecostals have a history of 'success' among the
poor and that perhaps it is within this stratum of society that Pentecostals should
focus their efforts. With a renewed model of mission the Pentecostal Church can
still be relevant to the situation of poverty in post-apartheid South Africa.
However, Pentecostals need to clarify the distinctives that lie at the 'centre' of
their existence and mission and be prepared to struggle for themChristian Spirituality, Church History and Missiology
D.Th. (Missiology)
6
Andrew, Daniël Nicolaas. "From vision to structure: assessing the Apostolic Faith Mission of South Africa in the light of the one, holy, catholic and apostolic church." Thesis, 2005. http://etd.uwc.ac.za/index.php?module=etd&.
Full textAbstract:
The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians&rsquo
vision of the church are discussed. Our Christian predecessors&rsquo
envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.
The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five.
It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles&rsquo
Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God&rsquo
s fullness with the universal Body of Christ.
In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God&rsquo
s vision for the church and the world.
7
Govindsamy, Selvaraj. "A critical evaluation of the place of experience within the Pentecostal Movement." Thesis, 2002. http://hdl.handle.net/10413/4600.
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Paul, Timothy. "The pentecostal churches in the vicinity of Stanger with special emphasis on the Indian community." Thesis, 1987. http://hdl.handle.net/10413/6236.
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Meyer, Lutz Eugen Robert. "The Pentecostal movement as represented in breakthrough international : an expression of Missio Dei? : a contribution to an experiental pneumatology of mission." Thesis, 2004. http://hdl.handle.net/10413/3952.
Full textAbstract:
This thesis critically evaluates the experiential missionary practice of Breakthrough International (BCI), an African charismatic Church, from a perspective of Missio Dei, a modem paradigm of mission conceptualized by ecumenical missiology. BCI, within its African world view, where the spiritual is tangibly real, has grown out of its experience of the Spirit, the divine principle of origin and normal experience of faith. Theological academic discourse, bound to an enlightenment concept of truth within a modem
Cartesian world view, can reasonably access and evaluate BCl's experience of the divine as proper source for theological discourse through BCl's narrative. Missio Dei, a response to the old church centered paradigm of mission, redefines mission as an activity of God, in which the mission centered church participates. God's mission unfolds in (post)modern history transformed through Christ's coming to an eschatological reality. It is realized as such by the local congregation in (post)secular times, acknowledging God's
preferential option for the poor and aims to humanize and liberate the world. God's mission is mediated through culture, and through contextualization creates a polycentric cultural identity of the gospel modeled after Christ's incarnation. It is in as much contextual as it is culture critical. BCI resembles Missio Dei in a very limited fashion. The difference in world views, and its
focus on personal experience, creates an uncritical paradigm of mission aiming to save the believer not the world. With little regard for the history of mission BCI wants to rewrite personal (hi)story without involving itself in world history imposing a spiritual agenda upon the world from the perspective of those who are victimized by history. Though it represents the poor it doesn't grasp Christ's incarnation and its implications for an understanding of the struggle of the poor as an issue of theology proper. Poverty is spiritualized to a matter of personal piety. BCI does not appreciate the contextuality of the gospel but understanding it as above culture. It creates a Christian subculture in limited corrilliunion with the church universal, very reluctant to involve itself in the public domain. Our dialogue with BCl's narrative form of theology acknowledges that modem, ecumenical missiology needs to rediscover the experience of the Spirit as source of mission; yet BCI needs to develop a theology which makes use of scripture, tradition, and reason in order to
find a broader and sustainable understanding of its experience of the divine.
As required by university regulations, I hereby state unambiguously that this study, unless specifically indicated to the contrary in the text, is my own original work. In accordance with the regulations of the University I request to take note that this thesis exceeds the recommended length for a doctoral dissertation. This has been unavoidable since the central question of this study deals with the experience of the Spirit in an African world view and assesses this experience from a modem Cartesian academic world view with special reference to Missio Dei. I have spelled out in detail (cf. pages 11-15 "The plan of the thesis") how incompatible those two world views are and that this incompatibility requires an intensive discussions with respect to the central issues of this thesis (especially Epistemology and Missio Dei). I therefore request the reader to bear with me as I try to move through the problems posed by the complexity of the main question.Thesis (Ph.D)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
10
Gorman, Roger Dale. "The other side of the mountain : initiatives of a younger Pentecostal generation." Thesis, 2002. http://hdl.handle.net/10500/2485.
Full textAbstract:
Pentecostal churches are growing significantly across the world, but occasionally
theological tensions arise within Pentecostal churches, sometimes related to intergenerational
differences, which hinder both quantitative and qualitative growth. This study
analyses the dynamics of a particular generation gap in one South African Pentecostal
congregation. It explores the initiatives of a cell group from the younger generation,
aimed at enhancing the credibility and effectiveness of the congregation's witness.
The cell group initiatives highlighted issues of leadership, biblical hermeneutics, and
the need for a theological re-assessment of local traditions that had always acted as
identity markers for the older generation. This study contends that the conflict between
a more collectivist older generation and a more individualist younger generation can be
bridged through well prepared conflict resolution processes led by credible intervention
teams and through some form of accommodation of the views and desires of both
generations.Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
Books on the topic "Pentecostal churches pretoria south africa"
1
Bazalwane: African pentecostals in South Africa. Pretoria: University of South Africa, 1992.
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2
Professional women in South African Pentecostal Charismatic churches. Leiden: Brill, 2010.
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3
Frahm-Arp, Maria. Professional women in South African Pentecostal Charismatic churches. Leiden: Brill, 2010.
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4
Frahm-Arp, Maria. Professional women in South African Pentecostal Charismatic churches. Leiden: Brill, 2010.
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5
Anderson, Allan. Tumelo: The faith of African Pentecostals in South Africa. Pretoria: University of South Africa, 1993.
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6
Zion and Pentecost: The spirituality and experience of Pentecostal and Zionist/Apostolic churches in South Africa. Pretoria: University of South Africa Press, 2000.
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7
"Walking in the Spirit": The complexity of belonging in two Pentecostal churches in Durban, South Africa. Uppsala: Uppsala Universitet, 2006.
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8
Holy hustlers, schism, and prophecy: Apostolic reformation in Botswana. Berkeley: University of California Press, 2011.
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9
No life of my own: An autobiography. London: Catholic Institute for International Relations, 1988.
Find full textBook chapters on the topic "Pentecostal churches pretoria south africa"
1
Ukah, Asonzeh. "Prophets for Profit: Pentecostal Authority and Fiscal Accountability among Nigerian Churches in South Africa." In Alternative Voices, 134–60. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666540172.134.
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Bukasa, Peter Kankonde. "Tactical Creolization and the Production of Belonging in Migrant Pentecostal Churches in Post-Apartheid South Africa." In Forging African Communities, 129–55. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-58194-5_6.
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"Chapter Three. Pentecostal Charismatic Christianity In South Africa." In Professional Women in South African Pentecostal Charismatic Churches, 46–69. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004168756.i-297.27.
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"Appendix Two. Professional Women In South Africa." In Professional Women in South African Pentecostal Charismatic Churches, 265–66. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004168756.i-297.97.
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"Chapter Four. His People Christian Ministries: Raising The Leaders Of Africa." In Professional Women in South African Pentecostal Charismatic Churches, 70–90. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004168756.i-297.36.
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"Chapter Two. South Africa At The Beginning Of The Twenty-First Century." In Professional Women in South African Pentecostal Charismatic Churches, 28–45. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004168756.i-297.15.
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Stanley, Brian. "The Spirit and the spirits." In Christianity in the Twentieth Century, 289–312. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0014.
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This chapter examines Pentecostal or charismatic Christianity, which constituted the most vibrant features of the Christian landscape in Latin America and Africa, as well as in many parts of Asia, Oceania, and eastern Europe. The global Pentecostal movement throughout the twentieth century drew its most numerous adherents from the ranks of the poor, in a variety of urban and rural contexts. But as the century proceeded, it became apparent that this was not a faith for the poor alone, but rather a religious chameleon that had an extraordinary capacity to adapt itself to a wide range of social and economic contexts and ecclesiastical traditions. Pentecostalism has found a home amidst prosperous business families in Seoul or Singapore as well as among the favela dwellers of São Paulo or the Dalits of South India. The respective histories of Pentecostal culture in Ghana and Brazil both reveal a gradual but incomplete shift in style from the modest aspirations to social respectability and economic improvement characteristic of the Apostolic churches in Ghana or the Assembléia de Deus in Brazil to the sophisticated middle-class materiality and exhibitionist style typical of modern Ghanaian neo-Pentecostal churches or of the third-wave metropolitan churches in Brazil.
Conference papers on the topic "Pentecostal churches pretoria south africa"
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"The Influence of Women in the New Testament on Christian Women in Pentecostal Churches Towards Evangelism in Kano State." In Nov. 19-20 2018 Cape Town (South Africa). Eminent Association of Pioneers, 2018. http://dx.doi.org/10.17758/eares4.eap1118407.
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