Relevant bibliographies by topics / Zion Christian Church

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Zion Christian Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Zion Christian Church"

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Rafapa, Lesibana. "Popular music in the Zion Christian Church." Muziki 10, no. 1 (May 2013): 19–24. http://dx.doi.org/10.1080/18125980.2013.805956.

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Kruger, Martinette, and Melville Saayman. "Understanding the Zion Christian Church (ZCC) Pilgrims." International Journal of Tourism Research 18, no. 1 (November 26, 2014): 27–38. http://dx.doi.org/10.1002/jtr.2030.

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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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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.

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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.
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Anderson, Allan H. "The Lekganyanes and Prophecy in the Zion Christian Church." Journal of Religion in Africa 29, no. 3 (1999): 285–312. http://dx.doi.org/10.1163/157006699x00368.

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Wade, Richard P., Patrick G. Eriksson, Hannes C. J. deW Rautenbach, and G. A. Duncan. "Southern African cosmogenic geomythology (“following a star”) of the Zion Christian Church." Transactions of the Royal Society of South Africa 69, no. 2 (April 14, 2014): 81–89. http://dx.doi.org/10.1080/0035919x.2014.905880.

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Müller, Retief. "The Zion Christian Church and Global Christianity: negotiating a tightrope between localisation and globalisation." Religion 45, no. 2 (January 14, 2015): 174–90. http://dx.doi.org/10.1080/0048721x.2014.992111.

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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.

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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
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Brittingham, Matthew H. "“The Jews love numbers”: Steven L. Anderson, Christian Conspiracists, and the Spiritual Dimensions of Holocaust Denial." Genocide Studies and Prevention 14, no. 2 (September 2020): 44–64. http://dx.doi.org/10.5038/1911-9933.14.2.1721.

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From his pulpit at Faithful Word Baptist Church (Independent Fundamental Baptist) in Tempe, AZ, fundamentalist preacher Steven L. Anderson launches screeds against Catholics, LGBTQ people, evolutionary scientists, politicians, and anyone else who doesn't share his political, social, or theological views. Anderson publishes clips of his sermons on YouTube, where he has amassed a notable following. Teaming up with Paul Wittenberger of Framing the World, a small-time film company, Anderson produced a film about the connections between Christianity, Judaism, and Israel, entitled Marching to Zion (2015), which was laced with antisemitic stereotypes. Anderson followed Marching to Zion with an almost 40-minute YouTube video espousing Holocaust denial, entitled “Did the Holocaust Really Happen?” In this article, I analyze Anderson's Holocaust denial video in light of his theology, prior films, and connections to other Christian conspiracists, most notably Texe Marrs, I particularly show how Anderson frames the “Holocaust myth,” as he calls it, in light of a deeper spiritual warfare that negatively impacts the spread of Christianity.
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Cabrita, Joel. "AN INTRODUCTION TO THE LETTERS OF ISAIAH MOTEKA: THE CORRESPONDENCE OF A TWENTIETH-CENTURY SOUTH AFRICAN ZIONIST MINISTER." Africa 84, no. 2 (April 9, 2014): 163–98. http://dx.doi.org/10.1017/s0001972014000011.

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ABSTRACTSouth African Zionism, one of the most popular Christian movements in modern South Africa, has frequently been interpreted in narrowly indigenous terms, as a local, black appropriation of Christianity, heavily invested in orality and ritual performance. The correspondence of the twentieth-century Zionist minister Isaiah Moteka tells a different story. Moteka honed the craft of letter-writing in order to build and sustain his relationship with Zion, Illinois, the headquarters of the worldwide Zionist church. Through the exchange of letters across the Atlantic, Moteka affirmed his own and his congregants’ place within a multiracial Zion diaspora. And through their complex invocation of overlapping local and global affiliations, Moteka's writings proclaimed his standing both as a regional clergyman and as a cosmopolitan internationalist. In particular, these ambiguous missives became the platform for Moteka's engagement with apartheid-era state officials. Seeking to persuade state officials that his organization fell under ‘white’ supervision, Moteka's letters proclaimed his accreditation by Zion, Illinois, thereby casting himself as a deputy of the worldwide movement. But these documents’ citation of transatlantic loyalties also suggests Moteka's own conflicted loyalties. His letters asserted loyalty to the nation state while they simultaneously subordinated earthly power to the Kingdom of God.
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Dissertations / Theses on the topic "Zion Christian Church"

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Washington, Ralph Vernal. "An evaluative study of African Methodist Episcopal Zion and Christian Methodist Episcopal denominations' plan for church union." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Kelley, Kelvin J. "A call to spiritual formation learning spiritually formative practices for the leaders of Mount Zion Baptist Church /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0146.

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Ha, Geun Soo. "The growth of Christian practice through training in the Dawn Prayer Meeting /." Free full text is available to ORU patrons only; click to view:, 2003. http://wwwlib.umi.com/cr/oru/fullcit?p3112961.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2003.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 241-247).
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Radebe, Zandisiwe. "State sovereignty and alternative community in southern Africa : exploring the Zion Christian Church as the building block for deeper notions of regional community /." Thesis, Rhodes University, 2008. http://eprints.ru.ac.za/1680/.

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Thesis (M.A. (Political & International Studies)) - Rhodes University, 2009.
A thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Politics at Department of Political and International Studies.
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De, Visser Adriaan Jan. "The kingship of Christ in the life and faith of Christians in a black South African township : a missiological evaluation / Adriaan Jan de Visser." Thesis, Potchefstroom University for Christian Higher Education, 2000. http://hdl.handle.net/10394/10129.

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The purpose of this study is to investigate to what extent the Lordship of Christ is a reality in the life and faith of Christians in the South African township of Soshanguve, north-west of Pretoria. The study is based on empirical research conducted in Soshanguve between 1996 and 1999, among members of the following three denominations: the Evangelical Lutheran Church, the Zion Christian Church, and a group of Pentecostal and charismatic churches. During the first phase the research had a predominantly quantitative nature (survey research). The second phase involved a qualitative research (in depth-interviews, analysis of written documents and sermons). After an introductory chapter and a chapter giving the necessary background, chapter 3 describes the survey research, and chapters 4 to 6 examine the Lordship of Christ as it functions in the Evangelical Lutheran Church, the Zion Christian Church and the Pentecostal/charismatic churches respectively. This research shows that in the faith of many church members the Lordship of Jesus Christ is a vague notion. It is accepted that Jesus Christ has died for our sins in the past, but it is less clear what He is doing presently. The living Christ is a remote figure in the faith of the majority of church members. The gap which is left, is filled by the laws of the church and/or the leadership of the church. Chapter 7 gives an analysis of the results. It appears that several backgrounds have to be taken into account: (1) the influence of African traditional religion, (2) the influence of Western secularism, (3) the influence of specific doctrinal tenets of the given denomination. Chapter 8 offers a Biblical perspective on aspects which have to be dealt with in order to strengthen the notion of the Lordship of Christ in the life and faith of Christians. These are: the concept of God, the concept of salvation, the person of Christ, the Lordship of Christ over the life of the individual believer, and the Lordship of Christ over the world.
Thesis (Th.D.)--Potchefstroom University for Christian Higher Education, 2001
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Scott, Carol. "Common foundations the hymnals of the United Methodist Church and the black Methodist denominations /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Lockley, Philip J. "Millenarian religion and radical politics in Britain 1815-1835 : a study of Southcottians after Southcott." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:c787538b-fddd-42bb-9eec-7bc8ab542685.

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The popular millenarian movement founded by Joanna Southcott (1750-1814) enjoyed a complex relationship with political radicalism in early nineteenth-century Britain. Southcott opposed radicalism during her lifetime, encouraging her followers to await a messianic agent of the millennium. Within two decades of the prophet’s death – as Southcott expected to give birth to this messiah – some surviving Southcottians became political radicals, most notably, John ‘Zion’ Ward (1781-1837) and James Elishama Smith (1801-57). Ward was a popular preacher during the agitations around the Reform Bill, Smith a radical lecturer, editor of Robert Owen’s journal Crisis, and ideologue within general trades unionism in 1833-34. The respective influence of each figure drew several hundred Southcottians into engagement with politics. This thesis presents a new interpretation of why such millenarians engaged with radicalism. Utilising a substantial range of Southcottian and radical sources, many previously unstudied, it challenges the existing explanations of Southcottian radicalism of E.P. Thompson, J.F.C. Harrison, Barbara Taylor and others. Through a close study of the religious experience, ideas and practices of Southcottians in 1815-35, it locates an altered disposition towards social activity through the evolving millennial theologies of Southcottian groups and the personal acquaintanceship of individual believers with radical freethinkers. Under the prophetic leadership of Zion Ward and John Wroe (1782-1863), earlier Southcottian notions of the respective roles of divine and human agency in the realising of the millennium were changed by 1830. This led Southcottians to a new sense of agency, where their own actions took on a millennial significance when directed towards the achievement of God’s perceived intentions for the world. For some, this presented engagement with political radicalism, even freethought radicalism, in a new light: as action apposite to their beliefs. This argument features an alternative theoretical framework for millenarian beliefs which takes account of the way conceptions of human agency can vary within religious movements centred on modern prophecy. In exposing the inadequacy of existing pre- and postmillennial categories to explain such beliefs, it demonstrates how visionary religion can inspire expectations of both disruptive and evolutionary change, and require both divine and human agency, in the realisation of the millennium. This is a study in religious history, orientated towards politics. It demonstrates that a sensitivity to how visionary religious ideas influenced individuals involved in political movements, aids an improved understanding of political motivations and ideals.
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Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.

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This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. It explores the distinct worship practices of African-American Christianity and reflects on their relationship to denominational structure and character, and gender issues. Education was central to the participation of women in African-American Christianity in the late nineteenth century, so the thesis discusses the growth of black colleges under the auspices of the black churches. Finally it also explores the complex relationship between domestic ideology, the politics of respectability, and female participation in the black churches.
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Moripe, Simon. "The organisation and management of the Zion Christian Church." Thesis, 1996. http://hdl.handle.net/10413/6803.

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The study of the African Initiated Churches has become vital for the understanding of the rich variety of forms in which Christianity manifest itself on this continent. In 1950 nearly 80% of black South African Christians adhered to the established churches and only 12% to the African Initiated Churches. Presently it is about 52% and below 40% respectively. At the end of the century the African Initiated Churches will be the main Church Movement in South Africa as the so called mainline churches are fast becoming sidelined (Oosthuizen December 1992: i). The founder (Engenas Lekganyane 1885-1948) of the Zion Christian Church was an African, with roots in Africa. His church thus assimilated Christianity into the culture as espoused in this part of the continent. The church thus expresses Christianity in an African context. The leadership of the church has continued to be African, thereby entrenching the Africanness of the church. The membership of the Zion Christian Church is overwhelmingly African. The African features of the Zion Christian Church are therefore, not expressed through the structures that closely mirror traditional society, but rather through a polity that continues the hierarchical system inherited both from the traditional society and from the mother church namely the Apostolic Faith Mission, and modifies it by the addition of elements from the Methodist forms of government. It could be regarded as a mixed Western polity operating in a characteristically African way. since it is the Christian faith that the church wishes to communicate in African terms, the starting point is the source of the church's faith, I refer here to the Holy Scriptures, the foundation document of the church. African Christians are concerned to interpret essential Christian faith in authentic African language in the flux and turmoil of our time so that there may be genuine dialogue between Christian faith and African culture. It should be noted that by looking at the Gospel message from an African perspective, African Christians are not simply thinking about themselves but are attempting to make their contribution, to the universal Christian theology.
Theses (D.Th.)-University of Durban-Westville, April 1996.
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Tseng, Szu-Chiang, and 曾思強. "Christian Drama Covergence in Local Community─A Case Study on Jhongli Zion Church." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/hafr32.

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碩士
中原大學
宗教研究所
105
he purpose of the research is to explore the “Creative Religious Theatre Event” in applying to community culture. The researcher aims to collaborate the Christian Culture into community by spending 14 weeks in developing a drama play, the Star Village, performed by 26 church members. A questionnaire is released to the audience after the show to analyze the effect. The development process is also stated. The research is on the subject of the Christmas festival “The Star Village”. The scene construction and the creativity are based on the religious theatre art features such as: the Roman soldiers, the shepherds, the inn keepers and other related historical events to explore the spiritual realm. Multiple drama performance styles are used to interpret the characters’ dynamic and facial expressions. In techniques, the printing and dyeing skills of the fabrics are used to increase the wholeness of the costumes. Besides, Photoshop and Corel Draw are used to create the images. 3D printing skills are used to create authentic costumes and props. In the creating and constructing process, the researcher uses the mixture of realism and magic realism to produce a magical, mythical style. The researcher also uses environmental theatre elements to construct script of gospel theatre by applying multi-media, light painting, Christmas hymns by church choir, lest the audience should feel bored. The study also demonstrates how environmental theatre in classical performance interacts with modern audience. The moment when the audience makes their entrance to the church is the moment they participate in the performing and experiencing the medieval century. The meandering route, the ancient decorated walls, the warm greeting inn keepers, the hospitable villagers, energetic hawkers along the streets, the brave patrolling Roman soldiers, fresh grounded coffee, delicious cakes, sweet figs and dates, Israel traditional music…welcome the audience to the Star Village. The study also uses QR code for the readers to browse the costume, the multi-media and the choir. The researcher hopes that the gospel drama can make an effect on the community and promote the interaction between the community and the church so as to increase the sense of the culture mission of the local church to the community.
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Books on the topic "Zion Christian Church"

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Cook, Philip L. Zion City, Illinois: Twentieth-century utopia. Syracuse, N.Y: Syracuse University Press, 1996.

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Nindi, John. Chirimba Christian Apostolic Church in Zion: Its establishment, organization, and beliefs. Zomba, Malawi: Kachere Series, 2006.

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The call of Zion. Springville, Utah: Cedar Fort, Inc., 2009.

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A trumpet in Zion: The voice of restoration and change. Shippensburg, PA: Treasure House, 1994.

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Zion: A light in the darkness. Salt Lake City, Utah: Deseret Book Co., 1997.

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African pilgrimage: Ritual travel in South Africa's Christianity of Zion. Farnham, Surrey, England: Ashgate, 2011.

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Crombie, Kelvin. For the love of Zion: Christian witness andthe restoration of Israel. Sevenoaks: Hodder & Stoughton, 1991.

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Come Sunday: The liturgy of Zion. Nashville: Abingdon Press, 1990.

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Come Sunday: The liturgy of Zion. Nashville: Abingdon Press, 1990.

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Brigham Young University. Religious Studies Center. and Brigham Young University. Joseph Fielding Smith Institute for Church History., eds. T. Edgar Lyon: A teacher in Zion. Provo, Utah: Brigham Young University Press, 2002.

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Book chapters on the topic "Zion Christian Church"

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Henama, Unathi Sonwabile, and Portia Pearl Siyanda Sifolo. "Religious Tourism in South Africa." In Global Perspectives on Religious Tourism and Pilgrimage, 104–28. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-2796-1.ch007.

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The growth of tourism in South Africa after the end of apartheid can be associated with the growth of various forms of special interest tourism. Religious tourism as a form of special interest tourism is possibly the most important contributor of tourism geographical dispersion in South Africa. South Africa's religious tourism is dominated by Christian religious pilgrimage. Religious pilgrimages produce positive spin off for many destinations in South Africa, which may not be regarded as traditional tourism destinations. Religious-linked domestic travel continues to dominate domestic tourism expenditure. The existence of several African Initiated Churches such as the Zion Christian Church and the Nazareth Baptist Church attract several million worshippers during their religious pilgrimages, attracting worshippers beyond South Africa. Robben Island, which is a shrine for the anti-apartheid struggle, has a glorious Muslim resistance history, which is yet to be exploited by the Robben Island Museum. This chapter adds to the academic literature on religious tourism.
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Kgatla, Selaelo Thias. "RITUALS OF DEATH AMONG THE NORTHERN SOTHO PEOPLE AND THE ZION CHRISTIAN CHURCH OF LIMPOPO PROVINCE." In Bonding in Worship, 247–62. Peeters Publishers, 2019. http://dx.doi.org/10.2307/j.ctv1q26tdv.15.

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Brown, Samuel Morris. "Human and Divine Selves." In Joseph Smith's Translation, 81–122. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190054236.003.0004.

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Joseph Smith and his early Mormon followers loved and embraced many Enlightenment ideas of selfhood—human agency, freedom of religious expression, and an extremely high anthropology. In this respect, they sound modern, even emphatically so. But they also saw modern individualism as an oppressive prison. They sought a mechanism to transform themselves into the best of both humans and gods. The mechanism by which they achieved these ontological changes was what Smith—following and modifying generations of Christian thought—called translation. He elaborated multiple avenues out of the prison of modern individualism, including sacred movement through space, even to a physical heaven, and establishment of otherworldly communitarian settlements based on the model of a primordial city called Zion and led by the mystical hero Enoch. The ways Latter-day Saints navigated the incipient tensions of church versus state reflected their position, standing askew to the usual positions of modern Western thought.
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Conference papers on the topic "Zion Christian Church"

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Mathebula, A. M., and John J. Smallwood. "The Transportation Management Framework for the Polokwane Local Municipality During the Zion Christian Church Easter Weekend Pilgrimage." In Creative Construction Conference 2019. Budapest University of Technology and Economics, 2019. http://dx.doi.org/10.3311/ccc2019-066.

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