Journal articles: 'Pentecostal churches pretoria south africa'

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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.

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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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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.

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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.

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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.

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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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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.

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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.

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Frahm-Arp, Maria. "Re-Thinking Weber and Pentecostal Charismatic Evangelical (Pce) Churches in South Africa." Proceedings of the African Futures Conference 2, no. 1 (June 2018): 169–70. http://dx.doi.org/10.1002/j.2573-508x.2018.tb000048.x.

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Garner, Robert C. "Safe sects? dynamic religion and AIDS in South Africa." Journal of Modern African Studies 38, no. 1 (March 2000): 41–69. http://dx.doi.org/10.1017/s0022278x99003249.

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The HIV/AIDS epidemic in South Africa is rapidly escalating, and its demographic and social impact is beginning to be felt. Although the damage to the macro-economy is projected to be slight, the consequences for affected households will be dire, and social indicators such as life expectancy will deteriorate dramatically. A large majority of South Africans are affiliated to Christian Churches, but this has not prevented the types of sexual behaviour that promote the epidemic. Based on research in a KwaZulu township, this article presents evidence on the level of extra- and pre-marital sex (EPMS) among members of different church types. It is argued that only Pentecostal churches significantly reduce EPMS among members; and that they achieve this by maintaining high levels of four crucial variables: indoctrination, religious experience, exclusion and socialisation.

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Gustafson, David M. "Mary Johnson and Ida Anderson." PNEUMA 39, no. 1-2 (2017): 55–77. http://dx.doi.org/10.1163/15700747-03901002.

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Mary Johnson (1884–1968) and Ida Anderson (1871–1964) are described in pentecostal historiography as the first pentecostal missionaries sent from America. Both of these Swedish-American missionaries experienced baptism of the Spirit, spoke in tongues, and were called as missionaries to Africa by God, whom they expected to speak through them to the native people. They went by faith and completed careers as missionaries to South Africa. But who were these two figures of which relatively little has been written? They were Swedish-American “Free-Free” in the tradition of August Davis and John Thompson of the Scandinavian Mission Society—the first Minnesota district of the Swedish Evangelical Free Mission, known today as the Evangelical Free Church of America. This work examines the lives of these two female missionaries, their work in South Africa, and their relationship with Swedish Evangelical Free churches in America, particularly its pentecostal stream of Free-Free (frifria).

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Yong, Amos. "Justice Deprived, Justice Demanded: Afropentecostalisms and the Task of World Pentecostal Theology Today." Journal of Pentecostal Theology 15, no. 1 (2006): 127–47. http://dx.doi.org/10.1177/0966736906069260.

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AbstractBy and large, Pentecostal theology has proceeded with little attention to black Pentecostalism except as `objects' of historical or sociological analysis. But what does Afropentecostalism—black Pentecostalism in its global contexts—have to contribute to the formulation of a world Pentecostal theology for the twenty-first century? The works of Frank Chikane in South Africa, Robert Beckford in Britain, and Cheryl Sanders in North America are discussed and analyzed as points of entry into the theology of Afropentecostal churches. This essay assumes that the future of world Pentecostal theology cannot ignore the important contributions of Afropentecostal theological traditions.

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Mollett, Margaret. "Apocalypticism and Popular Culture in South Africa: An Overview and Update." Religion & Theology 19, no. 3-4 (2012): 219–36. http://dx.doi.org/10.1163/15743012-12341240.

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Abstract Apocalypticism, in the form of premillennial dispensationalism, based on foundational texts in Daniel, 2 Thessalonians and the book of Revelation, took root in South Africa through missionaries from the United States in the late 19th and early 20th century. At first associated with Pentecostal churches and splinter groups from traditional churches belief in an imminent rapture followed by the tribulation, the millennium and final white throne judgment characterise an ever-widening circle of so-called charismatic groups. This heightening of expectation can mainly be ascribed to the influence of Hal Lindsey during the 70s and 80s and Tim LaHaye during the first decade of the 21st century. Rapid growth in media technology and the popularity of religious fiction has resulted in a merging of apocalyptic expectation with popular culture. This article probes the nature of “popular culture” and its relation to religion in South African context, and indicates a route for further enquiry and research. It concludes with the question, “What obligation does this lay on the scholarly guild?”

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Kgatle, Mookgo Solomon. "Propagating the fear of witchcraft: Pentecostal prophecies in the new prophetic churches in South Africa." Journal of the European Pentecostal Theological Association 40, no. 2 (July 2, 2020): 132–43. http://dx.doi.org/10.1080/18124461.2020.1795420.

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Dessì, Ugo. "Soka Gakkai International in Post-Apartheid South Africa." Religions 11, no. 11 (November 11, 2020): 598. http://dx.doi.org/10.3390/rel11110598.

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This paper analyzes the activities of Soka Gakkai International (SGI) in South Africa, a largely Christian country with the presence of very strong African Independent and Pentecostal churches, where Buddhism has mostly attracted the attention of a small minority of white middle-class people interested in meditational practices. By focusing on SGI South Africa, which has been able to reach out to a significant number of black, and, to a lesser extent, Coloured and Indian/Asian members, this ethnographic study aims to contribute to the understanding of Buddhism’s interplay with a broader cross-section of post-apartheid South African society, and, secondarily, to add to the existing literature on this Japanese new religious movement overseas. After a brief overview of the historical development of SGI in South Africa, my analysis focuses on SGI South Africa’s main ritual, social, and missionary activities; its interplay with local religions; its attempts to establish a meaningful link with South African culture; and, finally, on the religious experiences and narratives of SGI’s South African members.

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Gaitskell, Deborah, and Allan Anderson. "Zion and Pentecost: The Spirituality and Experience of Pentecostal and Zionist/Apostolic Churches in South Africa." International Journal of African Historical Studies 34, no. 2 (2001): 442. http://dx.doi.org/10.2307/3097511.

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Gathogo, Julius, and Margaret W. Gitumu. "Mwendoni-ire Z K”." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 2, no. 1 (February 20, 2019): 16. http://dx.doi.org/10.35544/jjeoshs.v2i1.13.

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In this article, Professor ZK Mathews is not only seen as a responsible leader in his own right but more importantly, he is seen as a prominent educationist in the complex socio-political situation of apartheid South Africa. “Mwendoni-ire Z K” (beloved ZK) became the first African to obtain a Bachelor of Arts Degree (BA) at the University of South Africa, in 1924. His other public roles as ANC founder, Ambassador, an educationist, activist for social justice, a Pan-Africanist, and an ecumenist makes him one of a kind. As both a community and church leader, the article seeks to assess his display of social responsibility in the dark period of African history when separate development was the vogue. Did he act responsibly in addressing social issues during his heydays? What didn’t he do during his lifetimes? Are there critical communal issues that he failed to do yet he had an opportunity which he did not exhaustively utilize? To this end, this article builds on the premise that the spread of Christianity in Africa, its shape and character, has been the by-product of responsible Leadership, both in the Mission Churches/mainline churches and in the African Instituted Churches, and even from within the emerging afro-Pentecostal churches. Without responsible leadership on the part of the Africans themselves, the spread of Christianity in Africa would have nose-dived. In categorising the three brands of Christianity in Africa, it is critical to acknowledge that, Mission Churches are those that evolved directly from the outreach of Western denominations; afro-Pentecostals are those who consciously or unconsciously allow a measure of dialogue between Pentecostalism and some elements of African culture in their discourses; while African initiated Churches are those Churches which were born in Africa, and were primarily begun by Africans themselves as they protested western intrusion and subjugation of their cultures as Africans. In view of this, ZK is viewed as a responsible leader who confronted social ecclesial matters with a reasonable degree of success.

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Müller, Retief. "African Indigenous Christianity of Pentecostal Type in South Africa in the Twentieth Century and Beyond." Theology Today 75, no. 3 (October 2018): 318–29. http://dx.doi.org/10.1177/0040573618791746.

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Movements of reform and reformation have been highly significant in the history of Christianity for various reasons. Yet is it fair or appropriate to ascribe the term reformation to churches or groups not obviously belonging to the sixteenth-century series of events and movements usually associated with that term? This article engages with this question, especially in reference to the phenomenon of twentieth-century African Indigenous Christianity (AIC), which is often associated with terms such as African Initiated Christianity, and African Pentecostalism. I focus on South Africa as my context of reference. From this perspective I will more generally make the case that if the historical construct of reformation as a concept beyond sixteenth-century Northern and Western Europe could be useful at all, it will be in the ways in which one is able, or not, to draw parallels with some of the social consequences of those original movements. I am particularly interested in the relation between reformation and democracy. Therefore, my analysis of AIC history in South Africa is informed by the works of Witte, Woodberry, and McGrath.

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Dandala, M. "The world after September 11, 2001: Challenges to the churches, and their leaders." Verbum et Ecclesia 23, no. 3 (August 7, 2002): 601–7. http://dx.doi.org/10.4102/ve.v23i3.1226.

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Bishop Mvume Dandala, presiding bishop of the Methodist Church in South Africa and extra-ordinary professor in the Faculty of Theology, University of Pretoria, was asked to lead an international delegation of Church leaders to the USA in the wake of September 11, 2001. In his article he tells about the experience of church leaders from a number of countries that suffered trauma and violence in the past, pastoring to leaders and congregant’s in the USA, after the tragic events that shook the American nation. He reflects on the different challenges to Churches and their leaders, that await us in a time of trouble and tribulation: (i) to strive for universal peace; (ii) for churches to find a common voice in their struggle against injustices; and (iii) to communicate the imperatives of the gospel meaningfully to the people of the world.

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Flikke, Rune. ""Walking in the Spirit": The Complexity of Belonging in Two Pentecostal Churches in Durban, South Africa. Kristina Helgesson." Journal of Anthropological Research 64, no. 2 (July 2008): 305–6. http://dx.doi.org/10.1086/jar.64.2.20371245.

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Moreau, Scott. "Book Review: Zion and Pentecost: The Spirituality and Experience of Pentecostal and Zionist/Apostolic Churches in South Africa." Missiology: An International Review 29, no. 4 (October 2001): 503. http://dx.doi.org/10.1177/009182960102900422.

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Donders, J. G. "Book Review: Zion and Pentecost: The Spirituality and Experience of Pentecostal and Zionist/Apostolic Churches in South Africa." International Bulletin of Missionary Research 25, no. 3 (July 2001): 131. http://dx.doi.org/10.1177/239693930102500308.

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Dandala, M. "The role of the church in the birth and nurture of a new nation." Verbum et Ecclesia 22, no. 1 (August 11, 2001): 30–42. http://dx.doi.org/10.4102/ve.v22i1.620.

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Bishop Mvume Dandala, in his inaugural lecture as honorary professor at the Faculty of Theology, University of Pretoria, describes the challenges awaiting the churches in the new South Africa. He does it by defending five theses: (1) It takes strong visionary leadership to lay foundations for reconciliation; (2) Ground base support and initiatives are critical for the success of reconciliation; (3) Social transformation, fairness and justice must be understood as an intrinsic fabric of reconciliation; (4) Reconciliation is not possible where the contending factions do not have a common understanding of the truth; (5) A healthy memory of the past is essential for a reconciled/reconciling future.

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MAXWELL, DAVID. "HISTORICIZING CHRISTIAN INDEPENDENCY: THE SOUTHERN AFRICAN PENTECOSTAL MOVEMENT c. 1908–60." Journal of African History 40, no. 2 (July 1999): 243–64. http://dx.doi.org/10.1017/s002185379800735x.

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Scholarly study of Christian independency in southern Africa began with the publication of Bengt Sundkler's Bantu Prophets in 1948. A rich literature subsequently followed, much of it deploying his now classic typology of Ethiopian and Zionist Churches. Nevertheless, the historical study of independency has been limited. As one scholar has recently observed, historians have tended to focus on the Ethiopian-type churches, leaving the study of the Zionist-type to anthropologists and missiologists. The neglect of Zionist-type churches by historians meant that early studies on this form of Christianity were historically weak. Missiologists distorted the whole area of inquiry with theological concerns, at first raising the spectre of syncretistic heresy, and more recently making claims about indigenous authenticity. Anthropologists initially viewed independent churches as fascinating examples of cultural resilience. The movements were seen as sources of community, loyalty and security in the face of the atomising and anomic experience of urbanization; or as foci for ‘the process of modification and adaptation’ taking place throughout rural society. But anthropologists rarely paid attention to independency's origins. Where historians did engage with Zionist-type independency, they did so through the spectacles of nationalist historiography in order to demonstrate independency's supposed proto-nationalist character.By adopting an international and regional perspective, this article provides an account of the historical origins and early evolution of these churches. Where scholars in the past have tended to disaggregate the movement, essentializing its later racial and geographical boundaries, this paper will draw the early history of the movement together, illuminating its common origin and global character. The basic ingredients of this account have been available in the work of Walter Hollenweger, Jean Comaroff, Sundkler's later book, and more recently, studies by Jim Kiernan and David Chidester. Nevertheless, the historical implication that so-called African independent churches emerged out of the global pentecostal movement continues to be ignored.The purpose of demonstrating the origins of southern African pentecostalism is not to make the now commonplace historical and anthropological critique of authenticity, although those pursuing a theological agenda which distinguishes African Independent Churches as a separate category of Christianity would do well to pay heed to that critique. Neither is it assumed that analysis of origins explains the meaning and appeal of different southern African pentecostal movements and denominations. Rather, this paper demonstrates that pentecostalism is a global phenomenon: a collection of vital and powerful idioms about illness and healing, evil and purity which make striking resonances with peoples sharing common historical experiences of marginalization from established religion and from the values of twentieth-century industrial capitalism. At the same time pentecostalism has also exhibited a remarkable capacity to localize itself, taking on very distinct meanings in different local contexts. At the heart of this paper lies a comparative analysis of the radically different responses which the movement engendered from the South African and Southern Rhodesian states.

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Cazarin, Rafael. "The Social Architecture of Belonging in the African Pentecostal Diaspora." Religions 10, no. 7 (July 18, 2019): 440. http://dx.doi.org/10.3390/rel10070440.

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From megachurches in movie theatres to prayer groups held in living rooms, Pentecostals worldwide are constantly carrying out religious activities that ultimately aim to integrate diverse worshippers into the kingdom of God. Born-again Christians refashion their ‘ways of being’ by breaking down and re-establishing the interpersonal relationships shaped and changed by emerging diasporic modernities. I examined some of these changing ways of being by comparing the discursive practices of African Pentecostal pastors in Johannesburg (South Africa) and Bilbao (Spain). These case-studies demonstrate how these migrant-initiated churches create a ‘social architecture’, a platform on which African worshippers find social and spiritual integration in increasingly globalized contexts. I argue that the subdivision of large congregations into specialized fellowship groups provides African migrants with alternative strategies to achieve a sense of belonging in an expanding diasporic network. Their transformative mission of spiritual education, by spreading African(ized) and Pentecostal values according to age, gender, or social roles, helps to uplift them from being a marginalized minority to being a powerful group occupying a high moral ground.

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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (November 7, 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.

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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.

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Ojong, Vivian Besem. "The Young Female Body as a Site of Demonic Sexual Abuse: The Case of Christians in Charismatic Pentecostal Churches in Durban South Africa." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 16, no. 2 (December 2016): 279–89. http://dx.doi.org/10.1177/0976343020160205.

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Hocken, Peter. "Mathew S. Clark, Henry I. Lederle, et al. What is Distinctive about Pentecostal Theology?) Pretoria: University of South Africa, 1989), 184 pp. ISBN 0-86981-578-4." Pneuma 12, no. 1 (1990): 63–65. http://dx.doi.org/10.1163/157007490x00089.

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Yong, Amos. "Professional Women in South African Pentecostal-Charismatic Churches. By Maria Frahm-Arp. Studies of Religion in Africa/Supplements to the Journal of Religion in Africa 38. Leiden: Brill, 2010. Pp. xvii + 302. $147.00." Religious Studies Review 38, no. 3 (September 2012): 140. http://dx.doi.org/10.1111/j.1748-0922.2012.01618_4.x.

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La Poorta, Jamie J. "Frahm-Arp, Maria: Professional Women in South African Pentecostal Charismatic Churches. (Studies of Religion in Africa, vol. 38) Leiden: Brill, 2010. ivx, 298pp. Hbk. ISBN 13 978-90-041-6875-6. €104.00/US$154.00." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 11, no. 1 (February 19, 2012): 106–8. http://dx.doi.org/10.1558/ptcs.v11i1.106.

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Anderson, Allan. "Kristina Helgesson. “Walking in the Spirit”: The Complexity of Belonging in Two Pentecostal Churches in Durban, South Africa. Dissertations and Documents in Cultural Anthropology. Uppsala, Sweden: Uppsala University, 2006. 292 pp. Photographs. Maps. Notes. Appendix. Bibliography. No price reported. Paper." African Studies Review 50, no. 3 (December 2007): 207–8. http://dx.doi.org/10.1017/s0002020600001918.

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Kgatle, Mookgo S. "The unusual practices within some Neo-Pentecostal churches in South Africa: Reflections and recommendations." HTS Teologiese Studies / Theological Studies 73, no. 3 (February 8, 2017). http://dx.doi.org/10.4102/hts.v73i3.4656.

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This article reflects and makes recommendations on the recent unusual practices within some Neo-Pentecostal churches in South Africa. Neo-Pentecostal churches in South Africa refer to churches that have crossed denominational boundaries. These churches idolise the miraculous, healing, deliverance and enactment of bizarre church performances often performed by charismatic and highly influential spiritual leaders. There have been unusual practices within some Neo-Pentecostal churches that include, among others, the eating of grass, eating of snakes, drinking of petrol, spraying of Doom on the congregants and other experiences. There are many possible theological, psychological and socio-economic explanations for these unusual practices. Given the facts that many South Africans experience various socio-economic challenges, it is argued here that the socio-economic factor is the main explanation for the support of these unusual practices. The unusual practices within some Neo-Pentecostal churches in South Africa are critically unpacked by looking at various churches where the incidents happened. The possible theological, psychological and socio-economic explanations for such practices are outlined in detail. Recommendations are made based on the scientific findings on the unusual practices.

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Van Aarde, Andries G., L. Wiseman Nkuhlu, Johan Buitendag, Olav F. Tveit, Jerry Pillay, Mary Anne Plaatjies Van Huffel, Gustav Claassen, and André Ungerer. "Colloquium on Youth Day 16 June 2017: The Commission of Faith and Order of the World Council of Churches in association with the Faculty of Theology of the University of Pretoria and its centennial celebration in 2017." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.4749.

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This article represents the contributions of ecclesiastical and academic office bearers participating in the centennial celebration of the Faculty of Theology of the University of Pretoria on Youth Day 16 June 2017, in collaboration with the Faith and Order Commission of the World Council of Churches. This Youth Day commemoration showcases the profound way of transformation at the University of Pretoria and, in particular, its theological faculty in democratic South Africa since 1994. It presents a truly historic event, highlighting a global participation of specifically the Reformed churches in South Africa after a period of ecumenical isolation because of a formerly endorsement of apartheid, nowadays confessed as a theological and humanitarian heresy.

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Mbaya, Henry. "Dordt and Pentecostal traditions: African ‘Spiritual’ Churches in South Africa today." In die Skriflig / In Luce Verbi 53, no. 3 (September 30, 2019). http://dx.doi.org/10.4102/ids.v53i3.2469.

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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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Resane, Kelebogile T. "Pentecostals and apartheid: Has the wheel turned around since 1994?" In die Skriflig/In Luce Verbi 52, no. 1 (April 9, 2018). http://dx.doi.org/10.4102/ids.v52i1.2324.

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The article gives a brief origin of the three classical Pentecostal denominations in South Africa, namely the Apostolic Faith Mission, the Full Gospel Church of God, and the Assemblies of God. The aim is to demonstrate the Pentecostals’ docility in the socio-political space in South Africa due to their church governance, structures and polity designed along racial lines. The main question is: Has the wheel in these churches turned around since 1994 after the dawn of democracy in South Africa? The conclusion suggests that these churches should demonstrate intrinsic reformation by continuing with proclamation and participation activities to demonstrate their alignment with the new democratic dispensation. A brief summary is given of these churches’ current activities in answer to the main question.

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Kgatle, Mookgo S. "Integrating African Pentecostalism into the theological education of South African Universities: An urgent task." HTS Teologiese Studies / Theological Studies 74, no. 3 (August 9, 2018). http://dx.doi.org/10.4102/hts.v74i3.5130.

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African Pentecostalism continues to be a growing part of Christianity both in Africa and the rest of the world. Pentecostal churches in Africa are on the rise at a very high rate. However, theological education in South African universities does not reflect this reality, but continues to be of a western orientation. Therefore, there is an urgent need and demand for a theological education that will be relevant to Africa. It is an urgent need for African Pentecostalism to be integrated into the theological education of South African universities. This can be achieved by integrating African Pentecostalism into the curriculum, by decolonising Pentecostal research and by the emergence of critical African scholars that can address cutting-edge issues in a South African context. Thus, theological education in South African universities shall be a contextual and relevant one.

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Kgatle, Mookgo Solomon. "A Quarter Century of Structural Unity in the Apostolic Faith Mission of South Africa: A Socio Historical Analysis." Studia Historiae Ecclesiasticae 47, no. 1 (June 2, 2021). http://dx.doi.org/10.25159/2412-4265/8088.

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The Apostolic Faith Mission (AFM) of South Africa is one of the largest Pentecostal churches in Africa, with other denominational Pentecostal churches like the Full Gospel and the Assemblies of God. Since its inception in 1908, the AFM of South Africa has been divided into four main sections, namely: black, white, mixed race and Indian, for about 88 years. The church followed the divisions under apartheid in South Africa that divided people according to race, colour and ethnicity, with white people at the forefront of that division. It was only in 1996 that the AFM of South Africa decided to unite under one umbrella, with one constitution governing the structures and the members of the church. The 25 years of unity within the AFM of South Africa call for an evaluation of both the successes and the failures of this unity. Through a socio-historical analysis, it will be possible to identify the achievements of this unity on the one hand, and the loopholes on the other. The paper will show that the identified loopholes are detrimental to the unity of the church and its future. Therefore, in order to experience true unity, the church should address the challenges that compromise this unity by returning to the biblical basis of unity, dealing with structural impediments and encouraging multicultural fellowships. When the above is done, not only will the church experience true unity, but also maintain its growth that the church has experienced over the years of its existence.

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Nojiyeza, Innocent Simphiwe, Sinakekelwe Khanyisile Khumalo, and Nolwazi Gama. "Protestants, Pentecostal and African Indigenous religious perspectives on COVID 19." Religion, ethics and communication in the era of the COVID-19 pandemic, no. 102(2) (May 2021). http://dx.doi.org/10.46222/pharosjot.102.24.

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When it comes to dealing with the spread of the coronavirus, there is a consensus on the approaches adopted by religious leaders regardless of whether they are Protestant, Pentecostal, or African indigenous churches. There is generally compliance with WHO regulations and lockdown regulations stipulated by various governments across the globe, including the government of South Africa. The knowledge on COVID 19, social distancing, health and hygiene promotion and resilience are some of the matters which religious leaders are contending with. From a qualitative study conducted amongst religious leaders in Northern KwaZulu Natal, South Africa, it is clear that knowledge on COVID 19 is drawn from sources which include government and the media, and social distancing and social intimacy remains contested. Religious leaders in South Africa are to a large extent complying with COVID 19 regulations and play a pivotal role as agents of social change, whilst in other parts of the world, there is massive resistance directed at governments who are perceived to be authoritarian. There is evidence that religious leaders actively participate in structures established by government to combat the spread of COVID 19, but there is an increasing need for various levels of government in South Africa to support religious organisations in the fight against coronavirus.

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Mofokeng, Thabang, and Mokhele Madise. "The Evangelicalisation of Black Pentecostalism in the AFM of SA (1940–1975): A Turning Point." Studia Historiae Ecclesiasticae 45, no. 1 (March 13, 2019). http://dx.doi.org/10.25159/2412-4265/4050.

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The Apostolic Faith Mission (AFM) of South Africa, a Pentecostal denomination founded in 1908 by an American missionary, John G Lake, attracted a large following of blacks in South Africa from its inception. This denomination contributed a large body of Zionist churches to the African Independent Church movement. Among its black members before and during the 1940s, it was Zionist-like—only undergoing changes between 1943 and 1975 resulting in it becoming outright evangelical. This was a turning point in the history of the AFM and black Pentecostals specifically, as it brought this large body of followers culturally closer to the dominant evangelical expression of Pentecostalism in the denomination. This article looks into reasons behind the changes as well as how they were carried out. Primary sources, available at the AFM archives, and secondary sources such as theses, articles and books with a bearing on the topic have been consulted. The article contributes to the growing body of South African Pentecostal history.

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White, Peter. "Pentecostalism and migration: A contextual study of the migrant Ghanaian Classical Pentecostal churches in South Africa." HTS Teologiese Studies / Theological Studies 77, no. 4 (February 10, 2021). http://dx.doi.org/10.4102/hts.v77i4.6318.

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Duncan, Graham A., Johan Van der Merwe, and Barry Van Wyk. "Church History and Church Polity in the Faculty of Theology at the University of Pretoria." Verbum et Ecclesia 30, no. 3 (December 17, 2009). http://dx.doi.org/10.4102/ve.v30i3.131.

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Theology has been an integral part of the University of Pretoria since its inception and Church History has been taught since the establishment of the Faculty of Theology in 1917. At that time, the Presbyterian Church of South Africa and the Nederduitsch Hervormde Kerk van Afrika (NHK) were partners. The Presbyterian link with the Faculty ceased in 1933. From 1938 the Nederduits Gereformeerde Kerk (NGK) joined the NHK and this remained the situation until 2002 when the Uniting Presbyterian Church of Southern Africa re-established its links with the Faculty. At the present time, the Department of Church History and Church Polity is staffed by representatives of all three partner churches.

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Baron, Eugene, and Khamadi J. Pali. "The shaping and formation of a missional ecclesiology of township congregations in the Mangaung Metro Municipality during COVID-19." HTS Teologiese Studies / Theological Studies 77, no. 3 (August 13, 2021). http://dx.doi.org/10.4102/hts.v77i3.6832.

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The coronavirus disease 2019 (COVID-19) pandemic caught most organisations, institutions and leaders off-guard, including church leaders. This was not any different in the congregations in the townships of the Mangaung Metro Municipality. The article discusses the responses of the churches in the Mangaung district and poses the question pertinently, ‘How did (or not) the churches in the Mangaung district reimagine, restructure, and position themselves prophetically during the COVID-19 pandemic?’. This is done firstly by providing a background to the development of a missional ecclesiology in North America, United Kingdon, and South Africa. Secondly, a discussion will be focused on the characteristics of the congregations which are necessary for developing a missional ecclesiology, in terms of these phases, as argued by Baron and Maponya. However, in the final section it will bring the missional ecclesiological discourse in conversation with the shaping and developing (or not) of a missional ecclesiology in respect of congregations in the township of the Mangaung Metro Municipality. The authors provide some contours for the missional role of the church in the current South African context and the formation of a missional ecclesiology.Contribution: This article contributes to the missional church discourse in missiology, that has been a conversation within Dutch Reformed Church in South Africa. The authors have been conducting research within mostly Pentecostal church in the township of Mangaung. The article is an attempt to broaden the missional church discussion in terms of region and Pentecostal ecclesiology.

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Nel, Marius. "Structural Violence against Women in the Pentecostal Movement: Proposals for a South African Deconstruction Strategy." Studia Historiae Ecclesiasticae 45, no. 2 (August 15, 2019). http://dx.doi.org/10.25159/2412-4265/5781.

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The phenomenon of discrimination against women within Pentecostal churches in terms of ministry and leadership is investigated to propose a strategy for deconstructing such structural violence. The violence is described in terms of a case study, the history of a prominent South African Pentecostal denomination (Apostolic Faith Mission of South Africa) that initially recognised the involvement of women in all forms of ministry; subsequently in the 1940s refusing their ministry as preachers and pastors, and eventually at the end of the 1970s offering them the same ministerial privileges as for males. Their recognition is, however, characterised by a practical non-application of a church order that in effect represents the commitment of violence against women. It is argued that the change in perspectives of women’s ministry and leadership is hermeneutical in nature. To deconstruct it would need revisiting Pentecostalism’s original hermeneutic as well as restoring its restorationist urge of egalitarianism and inclusiveness.

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Nel, Marius. "Implikasies van ontwikkelings in die leerstelling van goddelike genesing binne die Pinksterbeweging." In die Skriflig/In Luce Verbi 48, no. 1 (March 20, 2014). http://dx.doi.org/10.4102/ids.v48i1.1792.

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Die Pinksterbeweging het met verloop van tyd sy begrip van die leer van goddelike genesing verander. Die veranderings is hoofsaaklik as gevolg van vorderings wat deur die mediese wetenskap gemaak is en die pinksterteologie moes opnuut die verhouding tussen versoening en heling definieer. Die veranderings word in terme van die geskiedenis van die wit afdeling van die Apostoliese Geloof Sending van Suid-Afrika (AGS), die grootste pinksterdenominasie in Suid-Afrika, beskryf. Dit dien tot ’n groot mate as verteenwoordigend van veranderings in die res van die AGS, maar ook van die Pinksterbeweging as sodanig. Die ontleding toon dat die veranderde houding teenoor die gebruik van medisyne en inenting sowel as mediese prosedures soos operasies pinksterkerke uiteindelik dwing om toegewings in sy genesingsbediening te maak wat aan sy Skrifbeskouing verwant is. Dat die kerk veranderings aanbring in ’n belangrike leerstelling soos dié van goddelike genesing, hou belangrike implikasies vir die kerk in. Die implikasies hou verband met die wyse waarop die pinkstermense die Bybel lees en benut en dit noodsaak die Pinksterbeweging om ook oor ander leerstellings na te dink wat uitdagings daaraan stel, byvoorbeeld die eskatologie en ekklesiologie.Implications of developments in die doctrine of divine healing in die Pentecostal movement. The Pentecostal movement changed over time its understanding of the doctrine of divine healing. These changes are mainly in the attitude towards the advances made by medical science and reflected in the way pentecostal theology defined the relation between atonement and healing. The changes are described in terms of the history of the white division of the Apostolic Faith Mission of South Africa (AFM), the largest pentecostal denomination within South Africa. It serves to a large extent as representative of the changes in the AFM, but also the Pentecostal movement per se. The analysis shows that the changed attitude towards the use of medicine and vaccination as well as medical procedures such as operations eventually forced pentecostal churches to make concessions in its healing ministry, leading to changes in its scriptural view of the doctrine under consideration. That the church changed in aspects related to such an important doctrine poses important challenges that it must take note of. These implications are related to the way pentecostal people read and use the Bible and require that the church reflect on other doctrines that also challenge the Pentecostal movement, like its eschatology and ecclesiology.

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Mokhutso, Rev Jacob. "Are Methodist Church bereavement ritual’s sufficient for its black African members?: A qualitative analysis of a church in Mamelodi, South Africa." Pharos Journal of Theology, July 2021. http://dx.doi.org/10.46222/pharosjot.102.021.

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A phenomenon is observed during bereavement amongst the Methodists residing in Mamelodi, Pretoria. Families often seek the churches to be involved, and this normally entails offering pastoral care and leading Christian bereavement rituals. Ironically and at the same time, the same families require, perform, and observe African traditional bereavement rituals. This observation raises the question: Are the Methodist Church’s bereavement rituals conducted during bereavement insufficient? Does this phenomenon mean that what the Methodist Church offers its members is inadequate/lacking to offer healing and comfort to the bereaved families during their time of grief? A qualitative approach and interviews were used as a data-collection method within a (descriptive-explorative) case study design. Many African scholars acknowledge and have written at length about the significance of bereavement rituals among African communities. This research found that it is not a matter of being sufficient or insufficient, but rather that there is a deficit in teachings regarding what these rituals mean. The Methodist Church’s rituals are devoid of the African-ness, which embraces the culture and identity of the Black African members to whom they are ministering. As much as they are appreciated, they run short of embracing their identity as African people. Some participants interviewed did acknowledge that the Methodist Churches’ Christian bereavement rituals are sufficient for them but this is not the case for all adherents of the faith.

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Kgatle, Mookgo S. "Demythologising factors associated with HIV and AIDS among Pentecostals: An effective way of dealing with the epidemic in South Africa." HTS Teologiese Studies / Theological Studies 75, no. 1 (September 30, 2019). http://dx.doi.org/10.4102/hts.v75i1.5285.

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The recent statistics on the prevalence of HIV and AIDS shows that the number of people living with the virus keep on increasing amidst government’s interventions to deal with the epidemic. Pentecostal churches have a potential to deal with the problem, given their theology of experience, but are hindered by some myths about the factors associated with the epidemic highlighted in this article, such as the demonisation of sex and HIV and AIDS, judgemental views, denominationalism and condemnation of condoms. Many scholars interested in the study of HIV and AIDS have researched these myths. The unique contribution that this article makes is a proposal for a strategy of demythologisation of the factors associated with the epidemic among Pentecostals. The article uses a literary analysis to discuss effective ways of dealing with the epidemic in South Africa, such as to talk openly about sex, encourage safer sex, adopt a tolerant approach, embrace a holistic view and reconstruct a theology of HIV and AIDS.

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Pillay, Gerald. "Helgesson, Kristina, 'Walking in the Spirit’ - the Complexity of Belonging in Two Pentecostal Churches in Durban, South Africa, Uppsala: DICA, 2006." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 9, no. 2 (December 2, 2010). http://dx.doi.org/10.1558/ptcs.v9.i2.9425.

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