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Artículos de revistas sobre el tema "Apostolic Faith Mission of Africa"

Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Darko, N. Darko. "Pentecostalism and Africa-to-Africa missions-financing praxis." Pentecost Journal of Theology and Mission 3 (December 31, 2019): 87–100. http://dx.doi.org/10.62868/pjtm.v3i1.124.

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This article briefly introduces the missions-financing praxis of four Pentecostal churches that are prominent in the emerging African-to- Africa missions, and how this could form a basis for missional practice. The four major churches are, The Church of Pentecost of Ghana, The Apostolic Faith Mission of South Africa, Light House Chapel International of Ghana, and The Redeemed Christian Church of God of Nigeria. Before we examine the missions-financing of these missional Pentecostal churches, it will be helpful to explain some of the terms that are used in this article, namely, Mission, Mission

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2

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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3

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 (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 maj

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4

Mzondi, Abraham Modisa Mkhondo. "Looking Back: Theological Reflections on the Intersection between Pentecostalism and Ubuntu within the African Section of the Apostolic Faith Mission of South Africa." Religions 14, no. 10 (2023): 1274. http://dx.doi.org/10.3390/rel14101274.

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Syncretism in the African section of South African Pentecostalism followed the emergence of the Ethiopian movement. The latter took the lead in promoting the syncretising of Christianity and African culture and practice (hereinafter referred to as Ubuntu). A similar syncretism emerged in the Christian Catholic Church in Zion in Wakkerstroom, the “black section of the Apostolic Faith Mission”, soon after the departure of Reverend Pieter Le Roux, who was appointed to lead the Apostolic Faith Mission in Johannesburg since John G. Lake was returning to the USA. This article intends to show that su

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5

Clark, Mathew. "Mission Effort in the Apostolic Faith Mission of South Africa." Transformation: An International Journal of Holistic Mission Studies 26, no. 3 (2009): 174–85. http://dx.doi.org/10.1177/0265378809104835.

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6

Venter Shankar, Dawid. "The History of the Apostolic Faith Mission and Other Pentecostal Missions in South Africa." Social Sciences and Missions 22, no. 2 (2009): 322–23. http://dx.doi.org/10.1163/187489309x12495652056060.

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7

Mashabela, James Kenokeno. "Africa Independent Churches as Amabandla Omoya and Syncretism in South Africa." Religions 14, no. 11 (2023): 1369. http://dx.doi.org/10.3390/rel14111369.

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This article presents a historical contribution of African Independent Churches in South Africa, particularly with references to the Ibandla lamaNazaretha of Isaiah Shembe, Zion Christian Church (ZCC) of Engenas Lekganyane and the St John’s Apostolic Faith Mission (AFM) of Christina Nku. There is no doubt that these churches continue to be attractive and relevant to the South African context in the 21st century. They form an integrated part of African Christianity in South Africa. The article investigates ways in which these churches respond to the spiritual and cultural needs of Africans. It

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8

Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.

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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have cau

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9

Sande, Nomatter, and Silas Nyadzo. "Spirit-led Missions." Journal of Pentecostal Theology 31, no. 1 (2022): 133–51. http://dx.doi.org/10.1163/17455251-bja10029.

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Abstract A rigorous approach to missions is a significant trait of classical Pentecostalism. However, the multi-cultural context of the United Kingdom shows that most African Pentecostal churches are struggling to attract much indigenous populace as compared to mega-churches in Africa. Using the case study of Apostolic Faith Mission International Ministries UK, this study explores the church’s strategies to missions and its impact on church growth in the United Kingdom. The study used Spirit-infusion as a theological framework for discussing Spirit-led missions. The study is phenomenological o

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10

Nel, M. "Die ontwikkeling van die leerstelling van Goddelike genesing in die Apostoliese Geloof Sending van Suid-Afrika: Enkele kerkhistoriese perspektiewe." Verbum et Ecclesia 14, no. 2 (1993): 277–91. http://dx.doi.org/10.4102/ve.v14i2.1073.

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The development of the doctrine of divine healing in the Apostolic Faith Mission of South Africa: some church historical perspectives In this study attention is given to the development of the doctrine of divine healing in the A.F.M of S.A., starting with its historical roots found in the holiness and revivalistic movements of the nineteenth century. A description of the preaching of the doctrine in the A.F.M of S.A. through the eighty five years of its history follows.

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11

Nel, M. "A Hundred Years of Theological Training in the Apostolic Faith Mission of South Africa." Acta Theologica 34, no. 1 (2014): 108. http://dx.doi.org/10.4314/actat.v34i1.7.

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12

Essertel, Yannick. "La pédagogie de l’ évangélisation des Noirs d’ Afrique selon la congrégation du saint-Esprit de 1841 à 1930." Social Sciences and Missions 29, no. 1-2 (2016): 1–36. http://dx.doi.org/10.1163/18748945-02901001.

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In the nineteenth century, François Libermann, a converted Jew who became a priest, is attracted by the ministry to the Black people of the French Colonies and Africa. Having obtained a mission site in Guinea, he sent his first vicar apostolic, Benoît Truffet, who set up the beginnings of a pedagogy of Pauline evangelization, according to the will of Libermann. In 1930, about eighty years later, the Directory for Missions, under the leadership of Bishop Alexandre Le Roy, was an indispensable summary of missionary teaching methods developed by the Holy Ghost Fathers in Africa. After analyzing i

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13

Dubarry, Thibaut. "Pentecostal Churches and Capitalism in a South African Township: Towards a Communism of the Market?" Journal for the Study of Religion 34, no. 2 (2021): 1–36. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a6.

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With reference to two Pentecostal churches in the Kayamandi suburb of Stellenbosch, South Africa, we consider the ways in which capitalism and the Pentecostal spirit interrelate in a contemporary South Africa. We start off by acknowledging that many forms of Pentecostalism now tend to follow the paradigm set by neo-Pentecostalism, and that the same might be true of our two church communities, Revival Fire Ministries, and the Apostolic Faith Mission, even if the latter is more typically regarded as part of the classical Pentecostal movement in South Africa. Then we discuss Pentecostalism and it

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14

Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.

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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Fa

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15

Kgatle, Mookgo Solomon. "Cross-Cultural Mission Among the Second Generation of African Pentecostals in the Apostolic Faith Mission International Ministry, United Kingdom." International Journal of Interdisciplinary Cultural Studies 20, no. 1 (2025): 209–21. https://doi.org/10.18848/2327-008x/cgp/v20i01/209-221.

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16

Masondo, Sibusiso. "The Crisis Model for Managing Change in African Christianity: The Story of St John’s Apostolic Church." Exchange 42, no. 2 (2013): 157–74. http://dx.doi.org/10.1163/1572543x-12341262.

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Abstract St John’s Apostolic Faith Mission, founded by Christinah Nku (also known as Mme Christinah) and all its splinter groups can be theorized as presenting a crisis model for managing change. These churches provide their members with a well worked out path of inclusion through baptism and related rituals, as well as, alleviation of crisis through an assortment of healing, cleansing and deliverance rituals. There is also a strong element of maintaining a person’s healing through an assortment of rituals of celebration and ideological reinforcement. They do this through a process of resource

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17

Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 1–13. http://dx.doi.org/10.25159/2412-4265/103.

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This paper is a first attempt to systematically present a history of Pentecostal Christianity in Zimbabwe. The paper first discusses the introduction of the Apostolic Faith Mission (AFM) in Zimbabwe before moving on to discuss some of the Pentecostal churches born out of the AFM. This is followed by a discussion of the 1980s and 1990s explosion of American type Pentecostal churches and the current Pentecostal charismatic churches that seem to be sweeping the Christian landscape in the country. The paper acknowledges the difficulty of writing a history of Pentecostalism in the country due to a

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18

Santana, José L. "To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654." Religions 12, no. 5 (2021): 334. http://dx.doi.org/10.3390/rel12050334.

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The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a trea

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19

Nel, Marius. "Current Classical Pentecostal Bible Reading Methods: A Critical Perspective." Theology Today 80, no. 3 (2023): 285–96. http://dx.doi.org/10.1177/00405736231190317.

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The prevailing trend among members of the Apostolic Faith Mission of South Africa (AFM of SA) is to interpret the Bible in a biblicist and literalist way, which conflicts with how early Pentecostals read the Bible. Empirical research completed in 2020 supports the observation. In contrast, early Pentecostals read the Bible with the expectation of meeting God. Their precritical, canonical, and text-centered interpretation focused on the text inductively before they deductively compared it with related texts in a straightforward manner to formulate their teaching. The new generation of Pentecost

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20

Nyamugama, Sithembinkosi. "Negotiating morality among women in a Pentecostal church: Perspectives through the materialism, hedonism and egoism cycle." International Journal of Education, Vocational and Social Science 3, no. 03 (2024): 111–26. https://doi.org/10.63922/ijevss.v3i03.1014.

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Although materialism, hedonism and egoism have been extensively studied in various contexts including within Christianity, they have largely been treated as concepts which exist in isolation. Where a different conceptual focus has been adopted, it has deployed ubuntu as a uniquely African philosophy and moral concept. Equally incisive is scholarship from St Thomas Aquinas and Pope John Paul II which articulates a Theology of the Body as well as scholarship on the Material Values Scale. The contemporary scholarship helps illuminate the moral complexities that Christian women encounter. In this

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21

Clark, Mathew. "A Case Study in Theological Interaction with the Leadership of the Apostolic Faith Mission of South Africa (AFM) and the Elim Pentecostal Church UK at their Centenaries." Journal of the European Pentecostal Theological Association 36, no. 1 (2016): 17–29. http://dx.doi.org/10.1080/18124461.2016.1138632.

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22

Szczepańczyk, Wiktoria Renata. "Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 2: Wpływ pobożności eucharystycznej na działalność Zgromadzenia." Textus et Studia, no. 4(28) (February 10, 2022): 85–100. http://dx.doi.org/10.15633/tes.07404.

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The Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in t

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23

Nel, Marius. "Mother tongue in the church: The Apostolic Faith Mission of South Africa (AFM of SA) and Afrikaans as an illustration of the role of mother tongue in the church." Tydskrif vir Geesteswetenskappe 59, no. 2 (2019): 177–91. http://dx.doi.org/10.17159/2224-7912/2019/v59n2a1.

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24

Chikane, Frank. "The Apostolic Faith Mission." International Review of Mission 108, no. 2 (2019): 363–74. http://dx.doi.org/10.1111/irom.12290.

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25

Sande, Nomatter. "Historicizing the Apostolic Faith Mission in the United Kingdom." Journal of Pentecostal Theology 28, no. 2 (2019): 267–83. http://dx.doi.org/10.1163/17455251-02802008.

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This article presents a history of the Apostolic Faith Mission in the United Kingdom from an academic perspective. More specifically, the article discusses the emergence of the Apostolic Faith International Ministries UK (afmimuk). Arguably, the afmimuk is regarded as a missionary field of the Apostolic Faith Mission of Zimbabwe. So, the article discusses the early 20 years of the Apostolic Faith Mission in the United Kingdom. The lack of previous documentation presents a challenge to the writing of the denomination’s history. The article uses historiography by objective (hbo) as a theoretical

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26

Johnson, Alan. "Apostolic Function and Mission." Journal of Pentecostal Theology 17, no. 2 (2008): 256–66. http://dx.doi.org/10.1163/174552508x377510.

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AbstractJohnson argues that Pentecostals are no longer clear in their understanding of mission. He suggests that the shift in thinking about mission from pioneer evangelism and church planting to a supportive role among already existing church movements has come in part because of the great success of Pentecostal mission. The lack of a theology of success coupled with an emphasis on responsive peoples has hindered the ability of Pentecostals to see the resistant and those most separated from the gospel. Johnson advocates we revisit a theme important to early Pentecostals who saw themselves as

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27

Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.

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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from

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28

Gacka, Bogumił. "The Mission of the Neocatechumenal Way in Times of Covid-19." Studia Theologica Varsaviensia 60, no. 1 (2022): 37–50. http://dx.doi.org/10.21697/stv.11380.

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We know that there are many studies, many interpretations of the coronavirus, many scientists and politicians who are studying the coronavirus and its consequences in the aftermath of the pandemic. The Holy See has also set up a task force dedicated to this study: “To embrace hope, to embrace the human family.” On 20th March, 2020, Pope Francis asked the Dicastery for Promoting Integral Human Development (DSSUI) to create a Commission, in collaboration with other Dicasteries of the Roman Curia and other institutions, to express the Church's concern and love for the entire human family in

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29

Easter, John L. "Pentecostalism in Malawi: A History of the Apostolic Faith Mission." Pneuma 33, no. 1 (2011): 111–12. http://dx.doi.org/10.1163/157007411x554758.

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Ghiuță, Ștefan-Adrian. "The psychopedagogical aspect of catechesis." Technium Social Sciences Journal 38 (December 9, 2022): 680–84. http://dx.doi.org/10.47577/tssj.v38i1.7978.

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Catechesis, the most important tool for knowing God, is the act that involves man from the age of awareness until the last moment before meeting God. Catechesis, as an apostolic work, as a mission work, requires knowledge in the field, faith and a pure heart, but also a method of sharing the teaching of the Christian faith, that is, a set of rules to be able to make it as well understood as possible.

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KROEGER, JAMES H. "Zasady dynamiki misyjnej według św. Pawła (refleksja misjonarza)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 7–16. http://dx.doi.org/10.14746/amp.2010.17.01.

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Saint Paul, apostle par excellence, tirelessly labored to spread the Gospel, particularly in the Gentile world. His missionary travels and encounter with diverse peoples, cultures, and religions form the matrix or context of his missionary methods. A comprehensive examination of Paul’s writings yields much mission wisdom and insight shaped by his apostolic experience and dynamic faith. This presentation suggests ten “mission principles”-derived from Paul’s profound reflection and “applied” to missionary engagement today.

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Danielson, Robert A. "Albert B. Norton and the Mukti Revival." Pneuma 42, no. 1 (2020): 5–24. http://dx.doi.org/10.1163/15700747-bja10001.

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Abstract Albert Benjamin Norton (1847–1923) is an obscure but important figure in the history of Pentecostalism in India. As a Holiness faith missionary who arrived in India at the calling of Bishop William Taylor, Norton worked in Central India before returning to the United States. He and his wife returned to India at the request of Pandita Ramabai to help build the Mukti Mission and later the accompanying Dhond home for boys. It was Norton who first introduced the speaking of tongues at the Mukti Mission in The Apostolic Faith in 1907, and he remained a friend of Ramabai’s throughout her li

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Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.

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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leade

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Jelantik, Yohanes Padmono Hapsara. "Evangelisasi." Lux et Sal 1, no. 1 (2020): 63–72. http://dx.doi.org/10.57079/lux.v1i1.12.

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Evangelization is the natural obligation of the Catholic Church. The apostolic exhortation of Pope Paul VI" Evangelii Nuntiandi" demands the Church, both hierarchy and laity, to be continuously evangelized. The mission-evangelization center is one of the lay movement groups in the Diocese of Surabaya. It makes many evangelization courses in many parishes under the control of the Diocese. Its members concern about bringing Jesus into their everyday life experience. The goal of this program is to build Christian faith to be more and more qualified. This paper intends to examine the evangelizatio

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Pavari, Never. "The Role of Apostolic Faith Mission in Zimbabwe in the Fight Against Coronavirus." Journal of Public Administration and Governance 10, no. 3 (2020): 306. http://dx.doi.org/10.5296/jpag.v10i3.17690.

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Practical theology, according to Stone (2002) posits that churches should care and sacrifice for the community. Consequently, Christianity has been handling epidemics for more than 2000 years. This paper seeks to assess the role that is being played by the leadership in Apostolic Faith Mission in Zimbabwe (AFMZ) in response to the COVID-19 pandemic. The term leadership in this paper refers to those in charge of the congregants and this includes church pastors, reverends, bishops and elders. Church leaders are people who play influential roles within their faith communities and the broader loca

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Buzalic, Alexandru. "La beatificazione dei vescovi romeni uniti, alla luce della teologia del martirio." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (2021): 57–74. http://dx.doi.org/10.24193/theol.cath.2021.03.

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The Beatification of the United Romanian Bishops, in the Light of the Theology of Martyrdom. The Church of Christ fulfills three functions in the history of salvation: martyria, leiturgia and diakonia. Confession of Faith, martyria, it is a fundamental mission entrusted to the Church, which is exercised by preaching the Gospel (Matt. 28:19), the Logos transmitted and explained, the life in the faith and defending it from internal enemies (schisms, polemics, etc.) or external ones (heresies and persecutions). Since the times of apostolic and ancient Christianity martyria was achieved through a

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Sterk, Andrea. "“Representing” Mission from Below: Historians as Interpreters and Agents of Christianization." Church History 79, no. 2 (2010): 271–304. http://dx.doi.org/10.1017/s0009640710000041.

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Discussion of mission in east Roman or Byzantine history has typically focused on imperial ambitions, royal conversions, and a “top-down” approach to Christianization. The Christian emperor, the earthly image of the heavenly king, had been called by God to propagate the faith and civilize the barbarians. Toward this end he sent out emissaries to foreign potentates, and the conversion of the ruler was soon followed by the Christianization of his people. Such narratives largely ignore missionaries “from below,” deemed “accidental” evangelists, and focus instead on imperially sponsored or “profes

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Hill, Christopher. "The Nordic and Baltic Churches." Ecclesiastical Law Journal 3, no. 17 (1995): 420–23. http://dx.doi.org/10.1017/s0956618x00000429.

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In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Join

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Depa, Siklus Rikardus, Evimawati Harefa, Yustinus Yustinus, and Edison R.L. Tinambunan. "Indonesian Montfortian concerns in nation-building." Mysterium Fidei: Journal of Asian Empirical Theology 1, no. 2 (2023): 127–37. https://doi.org/10.5281/zenodo.10115600.

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Humanitarian issues are one of the focuses of the apostolic work of Indonesian Montfortians. In Indonesia, humanitarian issues are related to poverty and all forms of injustice. This reality invites the Montfortians to act concretely in proclaiming God's salvation. Grounded in the spirit of Saint Louis de Montfort, Indonesian Montfortians live their vocation as priests, prophets, and kings. This research uses a descriptive qualitative approach. The research findings show that the Monfortians realize the nature of the Church's presence, which has a mission to save humanity in line with the miss

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Kgatle, Solomon. "Missiological approach to Migration and Mission in Pentecostalism: a Pneumatological Missional Imagination." Ecclesial Futures 5, no. 2 (2024): 23–38. https://doi.org/10.54195/ef19723.

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While much has been written on the intersections of migration and mission, little has been developed regarding theoretical frameworks for approaching the subject from the discipline of missiology. This calls for the development of a framework that will assist in the missiological approach to migration and mission. However, there is a need for the recognition of the current missiological approaches to migration and mission to identify the existing gaps such as relevancy to Pentecostalism. To fill this gap, this article brings together three theories of pneumatological imagination, missiological

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Sande, Nomatter. "Greening Faith and Herbology in Pentecostalism in Zimbabwe." Journal of Religion in Africa 49, no. 1 (2020): 59–72. http://dx.doi.org/10.1163/15700666-12340158.

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Abstract The role of religion in ecological discourse has gained ground in the quest to improve people’s lives in society. Herbal medicine is known to treat complex diseases. However, there are complexities in protecting the environment since herbal medicine entails having an in-depth understanding of traditional knowledge systems, beliefs, and practices. Pentecostal churches in Zimbabwe such as the Apostolic Faith Mission (AFM) have remained impervious to the widespread campaign promoting the use of herbs as an effective healing treatment. Divine healing is central to the AFM, and thus they v

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Jianmin, Peter Zhao. "MISSIO AD GENTES IN THE CHINESE CONTEXT: FROM MAXIMUM ILLUD TO THE PROVISIONAL AGREEMENT." Prajñā Vihāra: Journal of Philosophy and Religion 26, no. 1 (2025): 51. https://doi.org/10.59865/prajn.2025.2.

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Pope Benedict XV, who is often known as the "missionary pope" or the “unknown Pope,” developed a missiological approach which was especially significant for the Far East, especially China. His focus on missionary work or missio ad gentes is a reflection on the very nature of the Church itself. In his apostolic letter Maximum illud he describes it according to three principles. The first is on the obligations of the laity to act as 'missionary disciples.' The second stresses the non-political nature of mission. An the third describes the local nature of mission. While the political, economic an

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Kgatle, Mookgo Solomon. "Cultural Challenges about Migration in the Apostolic Faith Mission International Ministries United Kingdom: An Ethnographic Approach." International Journal of Critical Cultural Studies 21, no. 2 (2023): 43–53. http://dx.doi.org/10.18848/2327-0055/cgp/v21i02/43-53.

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Egbunu, Emmanuel A. S. "Anglicanism in Africa: History, Identity, and Mission." Unio Cum Christo 8, no. 2 (2022): 167. http://dx.doi.org/10.35285/ucc8.2.2022.art12.

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A historical perspective is a vital part of insight into Anglicanism in Africa. This article assesses the role of missionaries when colonialists and missionaries were often perceived as collaborators. Further, the African nations’ struggle for independence impacted issues of identity and enculturation, so it offers a review of the place of African cultural and religious practices in this new faith, including the place of the uneducated in a seemingly elite religion and how addressing this necessitated liturgical renewal and other adaptations. Finally, it will look at the Anglican mission in Af

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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 call

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Sande, Nomatter, and John Ringson. "The Liberation Praxis of Disability Theology within the Apostolic Faith Mission of Zimbabwe: A Christian Theological Perspective." Cuestiones Teológicas 47, no. 107 (2020): 78–93. http://dx.doi.org/10.18566/cueteo.v47n107.a05.

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Chivasa, Norman, and Francis Machingura. "“One person‟s meat is another‟s poison”: Conflict Management in the Apostolic Faith Mission in Zimbabwe." Journal of Religion and Theology 2, no. 1 (2018): 73–84. http://dx.doi.org/10.22259/2637-5907.0201005.

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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

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Gitre, Edward J. "The 1904–05 Welsh Revival: Modernization, Technologies, and Techniques of the Self." Church History 73, no. 4 (2004): 792–827. http://dx.doi.org/10.1017/s0009640700073054.

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Surveying the short history of pentecostalism in 1925, Frank Bartelman—a consummate “insider historian”—reckoned that although the Azusa Street revival had become “full grown” in Los Angeles, California, it was “rocked in the cradle of little Wales.” In pentecostal historiography much ink has been spilled connecting the causal dots of precedence. From whence did the movement come? Los Angeles? India? Topeka, Kansas? Historians of pentecostalism are cognizant of the 1904–05 Welsh revival; they readily acknowledged that it in some way influenced the Apostolic Faith Mission in Los Angeles. My goa

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TERENCE, MUPANGWA. "The Apostolic Faith Mission in Zimbabwe." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574534.

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The Apostolic Faith Mission in Zimbabwe is a Pentecostal church. Pentecostalism has taken the world by storm and the Apostolic Faith Mission is among churches representing this movement. It is said to be the mother of Pentecostalism in Zimbabwe. Essentially, the church traces its history back to the Azusa experience in America which is believed gave birth to Pentecostalism. An American evangelist by the name John Graham Lake came to South Africa and started the Apostolic Faith Mission South Africa (AFMSA). Zimbabwean mine workers who were working in South Africa got attracted to this form of C

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