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Journal articles on the topic 'Zion Christian Church (ZCC)'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

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

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2

Masoga, M. A. "Chasing the wind amidst roaring lions! Problematisation of religiosity in the current South African socio-political and economic landscape." Theologia Viatorum 40, no. 1 (2016): 68–89. http://dx.doi.org/10.4102/tv.v40i1.16.

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Mbiti once asserted that Africans are notoriously religious. For Mbiti, Africans are incurably religious. It becomes necessary to look intently at the current South African socio-political and economic landscape in the context of religiosity. There are vivid indications that religiosity in South Africa has become a common ‘terrain ‘of use, abuse, and misuse in processes of both politicking and moralising. Interestingly, when any political leadership asserts power, there is also a discourse of ‘religiosity’ that develops. This propensity has unfortunately equated religion or being religious (in

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3

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

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4

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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5

Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (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 th

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6

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

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7

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 (2014): 81–89. http://dx.doi.org/10.1080/0035919x.2014.905880.

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8

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

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9

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 call

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10

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 (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 (

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11

Cabrita, Joel. "AN INTRODUCTION TO THE LETTERS OF ISAIAH MOTEKA: THE CORRESPONDENCE OF A TWENTIETH-CENTURY SOUTH AFRICAN ZIONIST MINISTER." Africa 84, no. 2 (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 an

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12

Rafapa, Lesibana. "Distinctive Identity in the Worship Music of the Zion Christian Church within the Category of African Initiated Churches." Muziki 15, no. 2 (2018): 17–43. http://dx.doi.org/10.1080/18125980.2018.1533066.

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13

Wacker, Grant. "Marching to Zion: Religion in a Modern Utopian Community." Church History 54, no. 4 (1985): 496–511. http://dx.doi.org/10.2307/3166516.

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The twenty-fourth of September 1905 started as a typical Sunday in Zion City, Illinois. Promptly at 2:00 P.M. John Alexander Dowie ascended the platform of Shiloh Tabernacle, robed in the brightly embroidered garments of an Old Testament High Priest. He was acknowledged by the seven thousand souls who sat before him as the Messenger of the Covenant, the third and final incarnation of the prophet Elijah, and the General Overseer and First Apostle of the Christian Catholic Apostolic Church in Zion. The 6,600 acres of farms, homes, factories, and businesses surrounding the tabernacle were exclusi

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14

Paczkowski, Mieczysław C. "Od „tronu świętego Jakuba” do patriarchatu jerozolimskiego." Vox Patrum 58 (December 15, 2012): 9–33. http://dx.doi.org/10.31743/vp.4066.

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The place of beginning of the Christian community was called „the Upper Church of the Apostles” in Mount Zion. It became the seat of the Mother Church under the leadership of fourteen bishops of Jewish stock from the beginning until the reign of Constantine. The authority of the bishops was symbolized by the throne of St. James. The complete transformation of Jerusalem into a „Roman city” operated by Emperor Aelius Hadrian meant the end of the Jewish hierarchy in the Mother Church and the emergence of a new leadership of Gentile origin. Until the time of bishop Maximus the Holy Sepulcher bec

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15

Stanley, Brian. "Edinburgh and World Christianity." Studies in World Christianity 17, no. 1 (2011): 72–91. http://dx.doi.org/10.3366/swc.2011.0006.

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In his inaugural lecture as Professor of World Christianity at the University of Edinburgh, Professor Stanley discusses three individuals connected to Edinburgh who have major symbolic or actual significance for the development of world Christianity over the last 150 years. Tiyo Soga (1829–71) studied in Edinburgh for the ministry of the United Presbyterian Church, and became the first black South African to be ordained into the Christian ministry. His Edinburgh theological training helped to form his keen sense of the dignity and divine destiny of the African race. Yun Chi'ho (1865–1945) was

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16

Maier, Michael P. "Festbankett oder Henkersmahl? Die zwei Gesichter von Jes 25:6-8." Vetus Testamentum 64, no. 3 (2014): 445–64. http://dx.doi.org/10.1163/15685330-12341156.

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Biblical scholarship generally considers Is. 25:6-8 one of the most universal salvation oracles. Nevertheless, not only the old translations, but also Jewish exegetes of the Middle Ages understood it as an announcement of doom. A fresh look at the intertextuality of some of the key words, gives new credibility to this interpretation. In fact, a banquet may be occasion of judgment, oil can hint to extravagant ointment, new wine may intoxicate, the covering which is pulled away is sometimes a metaphor for military protection. After the exegesis, the hermeneutical problem of diverging interpretat

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17

Prince, R. "Abstracts and Reviews : The Therapy for Alcoholics and Cannabis Smok Ers in the Zion Christian Church in Malawi by Karl Peltzer, 1984, Mimeographed, 16 pages." Transcultural Psychiatric Research Review 22, no. 4 (1985): 252–55. http://dx.doi.org/10.1177/136346158502200407.

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18

Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.

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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spi

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19

Alikali, Moses. "The attitudes and activities of pastors and faith leaders in Zimbabwe on the use of family planning methods among their members." Christian Journal for Global Health 4, no. 2 (2017): 66–74. http://dx.doi.org/10.15566/cjgh.v4i2.188.

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Background Faith leaders are important gatekeepers in disseminating reproductive health messages and influencing positive behavior change within communities. Faith leaders are seen as the most powerful, visible, and reachable form of authority, even trusted more than governments or non-profit organizations. In addition to providing counsel and advice aimed at enhancing health and wellbeing of the worshippers, faith leaders also play an important role in advocating and influencing what is taught in schools and what services are provided in healthcare facilities. Because of this influence,

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20

Mashabela, James Kenokeno. "Healing in a Cultural Context: The Role of Healing as a Defining Character in the Growth and Popular Faith of the Zion Christian Church." Studia Historiae Ecclesiasticae 43, no. 3 (2017). http://dx.doi.org/10.25159/2412-4265/1909.

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This article revisits the role healing has played in the growth of the Zion Christian Church (ZCC) as one of the fastest growing African Independent Churches (AICs) in South Africa. The article argues that the ZCC is appealing to black Africans because it addresses healing within the cultural context of an African. Healing within the cultural context speaks to the fundamental needs of an African. The fundamental needs of an African see healing as addressing more than just a body ailment, but the totality of a person. The paper revisits the history of healing in the ZCC, and in so doing, will b

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21

Kritzinger, J. J. "Name, name, name ... ’n blik op die name van die Onafhanklike Swart Kerke." In die Skriflig/In Luce Verbi 32, no. 3 (1998). http://dx.doi.org/10.4102/ids.v32i3.1650.

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In the South African population censuses of the past the thousands of African Independent Churches were all classified and tabled together in one category. Since 1980 only one, the Zion Christian Church, has been identified separately. Previous statistics did not make it possible to know which of these churches were the larger ones, where they were based and which groups were growing as these statistics were very general. This article gives the reasoning behind the proposal made to the Central Statistical Services to enumerate some of these churches separately, and to classify the more or less

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22

Mashabela, James Kenokeno. "Healing in a cultural context: the role of healing as a defining character in the growth and popular faith of the Zion Christian Church." Studia Historiae Ecclesiasticae (SHE) 43, no. 2 (2017). http://dx.doi.org/10.17159/2412-4265/2017/1909.

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