Academic literature on the topic 'Pentecostal churches – South Africa – KwaZulu-Natal'

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.

AbstractAfrican women members of the Mothers’ Union in South Africa have forged a neo-indigenous expression of Christianity best expressed in the characteristics of the manyano movement (women’s prayer groups) which include extempore prayer and preaching, extensive fundraising, and the wearing of a church uniform. These women had to resist the restrictions placed upon them by women missionaries and church leadership from England, which included the abolishment of the church uniform during the 1950s. The article traces their struggle of resistance during this period and shows how they fought to wear a uniform and so identified themselves with the movement of women’s prayer unions existing in other churches. It also addresses the significance of the uniform as identified by elderly women from Vulindlela, KwaZulu-Natal, South Africa and suggests some of the existing ambiguities of the church uniform in the current church context.

With this text a German missionary, originating from the Lutheran Hermannsburg Mission, describes his way of service in southern Africa through which he is getting ever closer to Dr Manas Buthelezi. From the outset of Lüdemann’s ministry in KwaZulu-Natal he got to know the young but already widely acclaimed theologian (Buthelezi) in the same diocese. The intensive involvement of Buthelezi in the Black Consciousness Movement gave Lüdemann a deeper insight into his own challenges in apartheid South Africa, and at the same time he understood the critical position in which he had to see himself as a foreigner from Europe.Buthelezi ─ through various positions in his own Lutheran Church (Bishop of ELCSA-Central Diocese, Lutheran World Federation) and in the ecumenical context (Christian Institute, South African Council of Churches) ─ deepened his theological expression in view of the endangered society, and at the same time formulated the specific prophetic message of a relevant Christian gospel. This meant that he was severely challenged in conflicts between various interest groups. More and more he realised that he could with his ministry only survive through a clear scripture-related spirituality as part of the work of the Holy Spirit.

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.

The COVID-19 pandemic has affected the world in extra-ordinarily negative ways. Its impact has been felt in government circles, families, communities and churches globally. Spiritual leadership together with church members or congregants has also suffered a great deal. The pandemic has successfully disorganized societies and religious communities. Its spiritual impact has been felt by church leaders and congregants alike. This study investigated the spiritual impact COVID-19 has imposed on church leadership and congregants. It also explores how some church leaders performed their pastoral ministry under COVID-19 conditions. To achieve the set objective, a qualitative methodology and interpretive paradigm were adopted. In-depth individual interviews with church leaders and church members from Christian churches were used to inform the study. Ten churches that operate within the Esikhaleni raternity, in KwaZulu-Natal, South Africa, under uMhlathuze municipality participated in the data generation process. The study comprised a sample size of four church leaders and eight church members from ten churches. A total number of 12 twelve heterogeneous individual participants were purposively selected. Findings revealed that the prevalence of COVID-19 led to lockdown restrictions and as such, church house closure impacted the church family positively as well as negatively. The study recommends that church leaders be proactive in accommodating change and equip their congregants accordingly. Secondly, churches should adapt to multi-staff ministry where lay people are actively involved in educating congregants about pandemics in general and how to cope spiritually. Third, it is argued church leadership should embrace virtual and internet ministry so as to continue to offer spiritual support to congregants.

This study sought to investigate the role of the church in handling issues of widowhood amid the rampant Covid-19 pandemic using Christian teachings and Ubuntu in selected parishes in KwaZulu-Natal (KZN), South Africa. Widowhood is a social phenomenon caused by a transition from married status to being a widow or widower due to the death of a spouse. Although a huge chunk of literature enumerates different ways in which widows have been ill-treated and treated as second citizens by communities over the years, this article argues that men grieve too and have also been affected by the Covid-19 pandemic. There is undoubtedly little state of balance between men and women in societies, but the reality is that men can also feel physical and emotional pain due to the loss of a spouse and they too need support in order to be able to move forward after experiencing a loss. They therefore cannot be divorced from being part of an intertwined church figuration where the concern is in ‘process’, not ‘state’ (Elias, 1978). This study is gender inclusive in that it focusses not only on women but also a range of experiences of widowers during the Covid-19 pandemic. Using figurational sociology by Elias (1978), this qualitative study adopted an Interpretive Phenomenological Analysis (IPA) to interrogate the role of the church in the lives of the widowed during the pandemic. Selecting ten widowed congregants from different African churches in northern KZN as part of figurations, the study sought to explore what role the church has played to support the widowed when death occurred during the Covid-19 pandemic. By using figurational sociology, widowhood research problems are perceived in processual terms with shifting asymmetrical power balances. Data was collected through praxis essays and semi-structured interviews of 5 widows and 5 widowers, with all participants purposively selected. Findings reveal that the church has struggled to provide care and support because of regulations such as social distancing and government prescribed alert levels which restricted movement in society. Even though the widowed understood Covid-19 regulations, they have felt alienated and marginalised during their period of bereavement. The perceived lack of support ruptured loyalty and fractured interpersonal relationships during and after the time of mourning. The study recommends new ways of pastoral care and advocates for a figurational care model as an arsenal to support people, mending relationships and restoring dignity.

The study commenced by identifying a theological problem relating to the lack of understanding regarding grass-roots African Pentecostal healing praxis. The empirical-theological approach of Van der Ven was utilised, therefore, to study the healing praxis of an African Pentecostal body, called: The Group‘ Assemblies of God, in KwaZulu-Natal, South Africa. Van der Ven‘s original framework was developed by drawing on the hermeneutic and methodological work of Cartledge. A case study was undertaken on a Group‘ Assembly in rural KwaZulu-Natal. The use of social scientific techniques produced a wide range of results that point to the church‘s ministry of healing as a process, rooted in the Trinity, that can occur through varied channels. These pathways ended in a broad understanding of healing. A dialogue between the qualitative results and the healing literature was used to develop a more precise theological question. Case study categories were conceptualised and then operationalised as a questionnaire. A survey was performed on all Assemblies affiliated to The Group‘ Assemblies of God in KwaZulu-Natal. A significant number of people participated in the survey which produced a wide range of data. It is found that worldview and charismatic experience form an important hermeneutic axis that influences attitudes towards the healing ministry. Conservative biblical belief, ethnicity, education and gender influence attitudes towards healing. A distinct divide exists between positive attitudes towards physical, spiritual, inner healing and deliverance and more negative attitudes towards social and environmental healing. The reflection on these results focuses on the perceived influence of American dispensational fundamentalism. The eschatology formed from these beliefs has a narrowing effect on holistic healing ministry. Moltmann‘s transformational eschatology is suggested, therefore, as a suitable alternative. The methodological evaluation finds that several problems exist with regard to research in a rural African location. The cycle concludes by offering a range of suggestions for further study.
Practical Theology
D. Th. (Practical Theology)

Submitted in fulfillment of the requirements Master’s Degree in Technology: Public Management, Durban University of Technology, 2013.
Trauma is worldwide phenomenon that affects many individuals and communities. In the case of South Africa, the apartheid regime has been the major cause of trauma for individuals as well as for communities. Although the Truth and Reconciliation Commission played a kind of healing role for traumatized individuals and communities, many were left unhealed and not reconciled. To bridge the gap left by the TRC in the context of trauma healing, some NGOs, such as the Institute for Healing of Memories, have taken up the task by organizing workshops aimed at healing affected individuals, churches and communities. In addition, they also helped people to forgive one another, reconcile and build peace. This research examines the impact of Healing of Memories workshops carried out in Durban some years ago. The participants reported significant progress towards trauma healing and reconciliation.

This study is about refugee women from the Great Lakes Region, who are living in Pietermaritzburg and face many challenges that contribute to their vulnerability to HIV and AIDS. These include the challenges of language barriers, lack of communication, gender based violence, and other socio-economic problems. This dissertation seeks to investigate critically some of the gender-based challenges that the refugee women from Great Lakes Region face in Pietermaritzburg which can make them vulnerable to HIV and AIDS. Though there is much literature written on the challenges of women refugees in Africa, there is not much written on the challenges of refugee women who live in cities. This study was involved to eight women and two male church leaders of the French-Swahili church in Pietermaritzburg where these refugee women fellowship.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

Theologically and historically sound, Resane’s South African Christian Experiences: From Colonialism to Democracy, envisions a robust Christianity that acknowledges itself as “a community of justified sinners” who are on an eschatological journey of conversion. This Christianity does not look away from its historical sins and participation in corruption and evils such as Apartheid. Resane argues that failing to adhere to Jesus’ teachings is not a reason for Christianity to recede from public life. Rather, doing so further pushes Christianity away from Jesus who emphatically called for the Church to engage in the liberation of society. By framing how the Christian must engage with his/her community as a component to belief – that saying must mean doing for belief to happen – Resane frames his theology as an eschatological clarion call for internal and social renewal, an interplay between the individual Christian, the communal churches of Christ, and society at large. Dr J. Sands – Northwest University “Drawing from our own wells” is a prophetic call for theologians to develop context specific liberation theologies drawn from their own contexts, history, experiences, and different types of knowledge. This book locates its loci in the historical and contemporary context in South Africa, as well as drawing from the rich legacy of liberation theologies including African, Kairos, Black, Circle and many other theologies to address contemporary issues facing South Africa. Resane’s book contributes towards enhancing the much needed local theologies of liberation based on contextual realities and knowledges. Dr Nontando Hadebe – Circle of Concerned African Women Theologians South African Christian Experiences: From Colonialism to Democracy captures the societal binaries that are part and parcel of Christianity, especially in the African context. The definition of God is also affected by these binaries, such as, is God Black or White? The book proposes both the non-binary approach, and the process of inculturation. The work also shows how not to have one theology, but different theologies, hence references and expansions on the Trinity, Pneumatology, Christology, etc. Furthermore, this work portrays Christ as seen from an African point of view, and what it means to attach African attributes to Christ, as opposed to the traditional Western understanding. Rev. Fr. Thabang Nkadimeng – History of Christianity, University of KwaZulu Natal Resane has dug deep into the history of the church in South Africa, and brought the experiences of Indigenous people and Christians, including theologians, to the attention of every reader. The author demonstrates an intense knowledge of the history of Christianity. He also portrays that there is still more to be done, both from the Christian historical perspective and the theological perspective for the church to be relevant to all the contexts in which it finds itself. Prof. Mokhele Madise – Department of Christian Spirituality, Church History and Missiology, University of South Africa