Scholarship on Pentecostal potential and practice forms a significant part of the debate on religion and development, not least when the focus is on sub-Saharan Africa. Yet in this debate African Pentecostal migrant communities have scarcely been represented. The article focuses on two such communities in South Africa, arguing that they may be regarded as developmental agents in the context of racialized xenophobia, even if they do not portray themselves as such. The argument is based on ethnographic fieldwork (...) and shaped through employing the concept of transformational development that centers on restoring relationships. The article concludes that the two communities – living in a context affected by racialized xenophobia – contribute meaningfully towards restoring relationships between people and God, one's relationship with oneself, relationships within the church community as well as relationships between the church community and the neighborhood. (shrink)

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

This paper looks, in the first place, at gender issues in Pentecostal Christianity in Nigeria. This is especially as captured by the Nigerian writer, Chimamanda Ngozi Adichie, in her novel, Americanah. It is found that women in Nigerian Pentecostalism are more than the men in number and participate more actively both in church activities and in spiritual efforts at home. However, it is mostly the men who are the pastors and leaders of the Nigerian Pentecostal churches, even (...) if at home, by what is sometimes called ‘domestication’ of the same men, the women are empowered in some ways. The paper then considers what their place has in common with the place of women in the Roman Catholic Church in contemporary Nigeria. The paper adds to the existing literature on the place and role of women in both Pentecostalism and Catholicism in contemporary Nigeria. (shrink)

Pentecostal phenomenon from history has always moved with migration. Reading Acts 1:8, Jesus linked the baptism of the Holy Spirit with the migration of his disciples and the gospel from Jerusalem to Judea and Samaria and to the end of the earth. Migration has become a worldwide, multi-directional phenomenon which is reshaping the Christian landscape. In this light, the article discussed Pentecostalism and migration by using two Ghanaian Classical Pentecostal churches in South Africa as a case study. (...) The article looked at their history, leadership development, transfer of missionaries from Ghana and its implications, their concept of contextualisation as well as some of their impact in South Africa. The article submits that it is time for both churches to start thinking of decolonising their foreign mission churches by helping them have autonomous status. Contribution: The article contributes to the on-going body of knowledge and research on migration with special emphasis on African classical Pentecostalism and migration. The study used Ghanaian Classical Pentecostal Churches in South Africa as a case study. (shrink)

This article highlights the power struggles that the Pentecostal church experiences in its church governance. These power struggles become very contentious to a point where members take each other to legal courts, which ends in multiple schisms that tarnish the image of the Pentecostal movement. Most literature on church conflicts approach power struggles as caused by personality disorders. This article seeks to highlight a different approach where power struggles are more a result of structural factors than personal ones (...) emanating from a hybrid nature of polity in the Pentecostal church and other structural factors of conflict like finances, education and leadership. Finally, an educational pastoral care methodology is proposed for this article. (shrink)

Church leadership plays an important and irreplaceable role in the planting and the configuration of the missional congregation. The key to the formation of missional communities is their leadership. In that regard, this article explores Classical Ghanaian Pentecostal Churches’ leadership and leadership formation from a missiological perspective. This was done through an exposition on their leadership system. It was argued that Classical Ghanaian Pentecostal Churches’ leadership is based on the Fivefold Ministry. These leadership functions were therefore (...) discussed in the light of their missiological implication. The conclusion arrived at is that it is not enough to discover one’s spiritual gift or calling; these gifts should be developed and nurtured through mentoring and proper theological education, with the ultimate purpose being to participate in the Missio Dei. (shrink)

Managerialism impacted North American churches long before South and Central American churches, due to both the greater affinity for managerialism in Protestant ecclesial structures, and to the earlier development of advanced capitalism in North America. The most recent managerialist developments in Catholic churches of both continents have manifested themselves in the curial and Episcopal treatment of the clerical pedophilia scandals, while the developments in Pentecostal churches, especially in Latin America, have emanated from lower structural levels. (...) Most of these emanate from pastors in churches on a growth trajectory that utilizes mass media, especially televised services and sermons. (shrink)

Afrikaans-speaking Pentecostal Churches were originally part of a revival movement that for various historical reasons chose not to be known as a church. The liturgical space in their churches reflected the anticlerical feeling. From the fifties of the previous century, however, it became important for Pentecostal Churches to be accepted as such within the community and the church world. This led to changes in the organisation of the liturgical space that began to duplicate the liturgical (...) space of the three Afrikaans-speaking Sister churches to a large extent. From the nineties pulpits were replaced with a lectern, and the liturgical space adapted to reflect a new emphasis that became important for these churches. This article briefly examines the history of the use of liturgical space within Pentecostal Churches for the purpose of offering a theological reflection on current trends. (shrink)

The Zimbabwean economic crisis has exposed the unsustainability of traditional sources of Church finances. Churches that depend on tithes, freewill offerings and donations have been facing incapacitation, a disturbing predicament that has been further worsened by the coronavirus disease 2019 (COVID-19) in the context of abject poverty and perennial price hikes of basic commodities. While attention has been given to the exploitative commercialisation of the gospel by charismatic churches, scholarship on the economics of classical Pentecostal churches (...) is scanty. Observing fluctuating, unsustainable and unreliable incomes, this study explored the vulnerability of operating without diversified revenue and fundamentality of economising ecclesiology. Applying a theonomic reciprocity concept and using a literature-based approach, this article overviewed the nexus between ecclesiology and economics, reviewed and problematised traditional sources of ecclesial finances. Resultantly, it proposed diversification of revenue through business, interrogated problems and panaceas of doing business as churches. Conclusively, the study argued that when churches establish investments, they will not only sustain themselves, but also missionise their businesses and advance the gospel in the marketplace, hence the rationality of revolutionising their economics. CONTRIBUTION: This article debunks the interplay of ecclesiology and economics by reviewing contextual realities and financial sources of classical Pentecostal churches in Zimbabwe. It calls for scholarly and clerical attention to a theology of stewardship and investment towards economic sustainability, effective operationalisation and realisation of missio Ecclesiae in volatile contexts. (shrink)

The influx of religious activities and religious discourse on the Internet has made it pertinent to examine the fundamental roles of language in the expression, presentation, understanding, and advancement of any set of religious beliefs and practices. One main aspect of online religious activities that continues to arrest the attention of scholars is the uniqueness of language used by religious practitioners. For instance, new linguistic strategies and devices have emerged as a result of bending language to suit trends on a (...) new medium. The emergence of the Information Communication Technology in the twenty-first century has also resulted in the manifestation of computer-mediated communication, with its attendant pervasive new forms of language and practices. Nigerian Pentecostal churches have used the Internet, especially the social media such as Facebook and Twitter, in propagating their doctrines. This study identifies emerging lexical trends in the way six Nigerian Pentecostal churches use language in extending their practices on the new media and submits that such innovations are leading up to the birth of a new cyber-variety of Nigerian English. (shrink)

In Indonesia, violence in the name of religion has occurred many times since the reformation began. The trigger is religious fundamentalism and radicalism that increases and affects intolerant actions, inter-religious conflicts and even terrorism. The Indonesian government has initiated religious moderation through the Ministry of Religion to minimise the negative impacts of excessive religious fanaticism. Christians, who are often victims of many acts of violence, should evaluate the religious practices that have been carried out so far. The mission of Christian (...) evangelism has been a scourge that triggered anti-Christian sentiments, thus giving rise to the stigma of Christianisation. One of the most energetic Christian groups with an evangelistic mission is the Pentecostal group. This article aims to propose constructing the Pentecostal mission, which is rooted in the religious life of the early church as a mission model, through the discourse of their hospitality. The thesis is that hospitality, especially embodied by the early church, expresses a moderate religious way. Therefore, this mission is very suitable to be implemented by Pentecostal groups in Indonesia, which takes a theological locus on the Pentecost narratives in Acts 2.Contribution: This article addresses early church hospitality as a discourse of Pentecostal mission, especially in Indonesia. This article considers that hospitality can be a model for doing church missions in the frame of religious moderation in Indonesia. (shrink)

Purpose: This paper contends that even though the doctrine of eschatology is one of the core teachings of the Christian doctrine, the reality is that it has not always received due attention in the postmodern church. The relegation of this important doctrine to the background of church activity has therefore meant that eschatology has almost been forgotten in church circles. This research sought to establish the interaction of the church with eschatological teachings, beliefs and practices as understood by the pastors, (...) elders/deacons, leaders, and members of Christ Is The Answer Ministries (CITAM). Methodology: The study used mixed methods research design. The target population was the pastors, elders/deacons, leaders, and members of CITAM in two selected assemblies in Nairobi. The assemblies were: CITAM Parklands and CITAM Valley Road. Data was collected from a sample of 68 respondents using stratified sampling technique by use of a questionnaire. The data was then analysed by use of descriptive statistical analysis. Data collected from open-ended sections of the questionnaire were discussed and presented in narrative form. Findings: It was found that the church has done some work as regards to teaching and discussing eschatology. However, the paper also finds that what the church has done to popularize eschatology amongst its members is insufficient and inefficient. More needs to be done in popularizing eschatological themes in church circles. Recommendations: It was recommended that the church should be intentional and committed to doing more in promoting interactions with the doctrine of eschatology. It was also recommended that further studies on the methodologies and ways of systematically inducting eschatology into the everyday church activities and teachings be undertaken. (shrink)

Reason: The article, Kgatle, M.S., 2017, ‘The unusual practices within some Neo-Pentecostal churches in South Africa: Reflections and recommendations’, HTS Teologiese Studies/Theological Studies 73, a4656. https://doi.org/10.4102/hts.v73i3.4656, published on 29 September 2017 in HTS Teologiese Studies/Theological Studies has been retracted by the journal’s Editor-in-Chief, Prof. Andries van Aarde, because of sections of plagiarised text. Verbatim work was cited but presented to the readers as paraphrased from the original, providing the impression that the lifted passages were the author’s own words. (...) The verbatim text directly affects the findings of the paper and could not be removed. The article is hereby retracted to correct the publication record.We apologise for any inconvenience to the authors and readers of HTS Teologiese Studies/Theological Studies. (shrink)

The provision of social services by Pentecostal/charismatic churches in Ghana is discussed in this article. Focusing on four selected Pentecostal/charismatic churches in Ghana, it is argued that Pentecostal/charismatic churches are not only concerned with the proclamation of the gospel of Jesus Christ but are also actively engaged in the provision of social and welfare services aimed at transforming the lives of their constituents. This development, in the author’s view, points to a paradigm shift from (...) the well-known otherworldly nature of the Pentecostal/charismatic movements and projects a rather new movement whose growing social sensitivity has implications for national development. (shrink)

This book not only articulates a tradition-specific Pentecostal rationality of Biblical Pragmatism, but also provides the first intellectual history of a major British classical Pentecostal denomination. Pentecostal theologians increasingly acknowledge that their theological methodology should be informed by a Pentecostal rationality, epistemology and theological hermeneutics. Simo Frestadius offers such a Pentecostal rationality from a Foursquare perspective. Frestadius first analyses and evaluates some of the main contemporary Pentecostal rationalities and epistemologies to date, with a particular (...) emphasis on the works of Amos Yong and James K.A. Smith and L. William Oliverio Jr., before proposing that Alasdair MacIntyre's tradition-focused and historically-minded narrative approach is conducive in providing a more tradition-constituted Pentecostal rationality. Utilising the methodological insights of MacIntyre, the book then provides a philosophically informed historical narrative of a major British Pentecostal tradition, namely, the Elim Foursquare Gospel Alliance, by exploring its underlying context and roots as a classical Pentecostal movement, its emergence as a religious tradition, and its two major 'epistemological crises'. Based on this historical narration and analysis, it is argued that Elim's tacit Pentecostal rationality is best defined as Pentecostal Biblical Pragmatism in a Foursquare Gospel framework. This form of rationality is then developed vis-à-vis Elim's Pentecostal concept of truth, biblical hermeneutics, and pragmatic epistemic justification in dialogue with William P. Alston. In doing the above, the book not only articulates a tradition-specific Pentecostal rationality of Biblical Pragmatism but also provides the first intellectual history of a major British classical Pentecostal denomination. (shrink)

Emerged as a movement within the evangelical wing of Protestantism in the 20th century, Pentecostal Christianity is a mystical religious movement that seeks holiness in a purely individual experience and emphasizes spiritual unity. This movement, assumed an important role in spreading Christianity to the world is claimed to be the second largest group after Roman Catholicism with its different discourse and organization structure. Its mystical aspect, especially affects churches in the northern hemisphere as well as the southern hemisphere (...) and the movement's activities are considered a harvest of new souls collected by the Holy Spirit. Therefore, this situation raises the question of what is the place of the movement within the Christian unity. For this reason, it is important to examine the participation of the movement in the issues of ecumenical unity since its emergence in the North of America.This article aims to reveal the relationship between Pentecostal Christianity and the global ecumenical movement and tends to provide a way of thinking about ecumenism encouraging Pentecostal participation in the ecumenical mission. Although Pentecostal movement defined as an ecumenical spirit has shown a negative attitude towards formal ecumenical processes in the early period, it has recently changed the way of approaching regional and international ecumenical negotiations. The aim of bilateral dialogues between Pentecostals and other historical churches seems to be on developing mutual respect and understanding rather than structural unity. The next will show whether these visible associations for now will become a realistic dialogue goal that includes structural unity in the future, or to form a spiritually invisible unity that moves freely in spirit without the need for a structural unity. (shrink)

Logoi : the history and definition of art and aesthetics -- The broader context -- An ontological foundation -- Doxa : the nature of art -- Inspired by the spirit -- Universal beauty -- Aesthetics of hope -- Praxis : the purpose of art -- Art and creation as play -- Serious art qo -- Church art.

Branding is a strategy designed by companies to help patrons or consumers quickly identify their products or organisations and give them a reason to choose their products or organisations over other competitors. In the Old Testament, God identified the Israelites as a unique brand. In the New Testament, Jesus Christ branded the church with the power of the Holy Spirit, miracles, signs and wonders. Reading the Acts of the Apostles, the church developed a brand of being Spirit-filled, communal-living and mission-minded. (...) It was out of this that early believers in Antioch were called ‘Christians’. The name ‘Christian’ therefore became a brand name for believers and followers of Jesus Christ. In view of this, one would expect that the concept of branding would be a major tool for modern-day churches. Although there are several publications on branding from the perspective of marketing and management, there is no such academic research on missional branding, hence this research. This article contributes to the interdisciplinary discourse on branding, with specific reference to the missional branding of the Church of Pentecost. (shrink)

The ongoing digital transformation (DT) in our world has not only brought change to secular systems but also to how things are done in the mission and ministry of the Christian faith. Although before the coronavirus disease 2019 (COVID-19) pandemic, some churches were interacting with DT, the post COVID-19 experience has shown that many more Christian organisations, especially, the African Neo-Pentecostal Churches (ANPC), have carved their niche in the digital space. With South Africa and Nigeria in view, (...) this article investigated how the ANPC interacts with DT to improve missional work and the possible implications of doing so in the last 15 years. In the process, three strategies were applied. Firstly, a literature review and some online investigations were undertaken to articulate how the ANPC have engaged with DT in the past. Secondly, as a primary source, a quantitative empirical survey was conducted through data collection from 109 Neo-Pentecostal leaders to assess the current development in the use of digital technology (DTECH) by the ANPC. Thirdly, the article applied Albert Humphrey’s Strengths, Weaknesses, Opportunities and Threats (SWOT) framework to analyse the implications of the interaction. The outcome showed that the strengths and opportunities of digital interaction such as the wider and easier reach of audience, online training, online giving, improved sound and light technology and advertisements among others are helpful in missional assignments. Nevertheless, some observed Weaknesses and Threats need attention. Most importantly, the lesson from the findings is that ‘techno church’ practices come with gains; however, interaction with DT is not sufficient for missional services.Contribution: Aligning with HTS Teologiese Studies/Theological Studies’s focus and scope, this article contributed to an interdisciplinary religious aspect of research as it brought forward the interactions of African Pentecostalism, Historical Theology and Information Technology. (shrink)

Preaching is an important part of congregational worship in various church traditions globally. Through the years, there has been vast literature on preaching but not much about the phenomenon as it happens specifically in the Assemblies of God (Back to God). This article sought to explore factors affecting preaching, and its Christological aspects, in Pentecostal churches of the Western Reef Region of the Assemblies of God (Back to God), South Africa. The article aimed at contributing to research in (...) this area and suggesting improvements where necessary. This article presented a qualitative study conducted in the churches of the aforementioned region by applying the analysis of sermons and semistructured interviews with some preachers in the region. The study revealed some extent of Christ-centred preaching and a fair understanding of concepts of Pentecostalism, preaching and Christology by participants. Also, the study showed that there are various factors affecting preaching in the region, resulting in a generally unsatisfactory level of preaching and Christology not being sufficiently expressed in the preaching. Contribution: This article aimed to contribute to research in the practice of preaching in Pentecostal churches. It is hoped that this article will also contribute to improvement in preaching in the Assemblies of God (Back to God) churches. (shrink)

In general, early Pentecostals did not use any pulpits in their halls in order to underline their emphasis that each believer is a prophet and priest equipped by the Holy Spirit with gifts for the edification of other members of the assembly. All participated in the worship service by way of praying, prophesying, witnessing and bringing a message from God. From the 1940s, Pentecostals in their desire to be acceptable in their communities formed an alliance with evangelicals, accepted their hermeneutical (...) viewpoint and built traditional churches in accordance with the Protestant tradition. From the 1980s, the pulpit started disappearing from the front of Pentecostal churches. This is explained in terms of new alliances that Pentecostals made with neo-Pentecostalist churches and a new hermeneutical viewpoint. The hypothesis of the article is that the Pentecostal stance towards the pulpit was determined by its hermeneutical perspectives. It is described by way of a comparative literature study and applied to a specific case study, the Apostolic Faith Mission of South Africa. (shrink)

With burgeoning economic challenges that have been hard-pressing Zimbabwe for more than a decade, most Zimbabwean classical Pentecostal churches who do not strategically multiply their revenue in reciprocal correspondence with God-given resources have been disabled and forced to narrow their missionary focus towards proclamation of the gospel and neglected other dimensions of mission, such as diakonia. The partial focus on the gospel in word without corresponding deeds portrayed an exclusively Salvationist and less integral image, and defaced ecclesiastic identification (...) when Zimbabwe is anxiously in dire need of a wholesome Church that values and attends to all areas of their lives. While extensive attention has been paid to the conceptualisation of ecclesial identity in general, and manipulative economics of some charismatic churches in Zimbabwe and Africa, research about the identity and economic sustainability of the Zimbabwean classical Pentecostal Church is sparse. Thus, this study filled the gap, taking Assemblies of God, Back to God (hereinafter referred to as AOG BTG) as a case study. Applying theonomic reciprocity theory, complemented by the concept of sustainability and engaging purposively sampled in-depth interviews, this article interfaced missionary identity with economic sustainability and recommended the adoption of contextually feasible strategies to capacitate the Church to meet the rising operating and missionary costs in the volatile Zimbabwean context.Contribution: This study reviewed the ecclesial identity, interconnected Zimbabwean classical Pentecostal ecclesiology with current economics and observed circumstantially applicable strategies to restore a blurred identity. (shrink)

This article attempts to reconstruct an early history of the Norwegian Pentecostal Mission’s work in Kenya. The Free Pentecostal Church, known as the Free Pentecostal Fellowship in Kenya until April 2018, was born out of a 1984 merger between the Swedish Free Mission and the NPM. The Norwegians came earlier in 1955, whereas their Scandinavian counterparts arrived in 1960. The article contests that during the period under review, the first 29 years of NPM’s presence in Kenya, the (...) NPM was characterised by a fast-growing enthusiasm in establishing mission stations and local churches through evangelism and social work activities in education, medical care, orphanages, midwifery and compassionate handouts of commodities to villagers. These would be overtaken by the efforts to merge Swedish and Norwegian interests and establishments into one denomination in 1976 and the move towards nationalising the FPFK by handing over church leadership to the Kenyans by 1997. The article contests that the zeal and successes of the missionaries and local church workers in sowing the seeds of the gospel were checked by cultural and socio-economic setbacks in Kenya’s colonial context as well as the nationalisation process. The increased presence of Norwegian missionaries in Kenya during the 1960s were largely motivated by, among other factors, the channelling of Norwegian government aid monies to foreign development regions through missionary agencies and the imminent independence of the East African state. (shrink)

This article addresses the challenges of dialogue with the religious pluralism. The fundamental question is: How to dialogue with the religions in Brazil and the continent? Although we know that the great religions, such as Buddhism, Hinduism, Judaism and Islam, are a minority in our reality. However, according to data presented by the various institut of research, the number of Catholics has been decreasing and increasing Pentecostals. Even, there is an increasing indifference and religious disbelief. We know that the dialogue (...) with the Pentecostal world is very challenging indeed happens only individually with some Pentecostal churches and / or pastors. (shrink)

In faith and practice, Pentecostals put emphasis on practical issues as well as spiritual experience in their theological understanding and doctrinal teachings. The Pentecostals take their doctrine from certain empirical events. One of the spiritual experiences often underlined is the baptism of the Holy Spirit. In interpreting the Book of Acts, Pentecostals tend to emphasise the theological character of the narratives and seldom their historical uniqueness. That is why Pentecostals stress the normative theological intent of the historical record for contemporary (...) Christian experience. This article therefore examines critically Pentecostal paradigm of the baptism of the Holy Spirit, deriving examples from the Acts of the Apostles. It is concluded that the practice of the baptism of the Holy Spirit carried out by Christians today, arguably, has no biblical basis. This is because, there is nowhere the Bible commands people to seek baptism in the Holy Spirit. The observation is that, all the events or experiences of Christians baptised in the Holy Spirit in Acts are not necessarily universal normative for every Christian and for this reason, there is no need to be dogmatic.Contribution: This article challenges the practice of the baptism of the Holy Spirit in church today. This study supports the fact that the baptism of the Holy Spirit is not a universal experience for every Christians and there is no need to be dogmatised. (shrink)

The author of this study has a single-minded goal--the construction of a social ethic for the Hispanic Pentecostal Church in America that both coheres with the ...

During decades Brazilian Pentecostal Evangelicals avoided at any cost to involve in politics, as it was considered dirty and unworthy of Christians. However, for some years now, it is great the involvment of Pentecostal leaders in politics. Many candidates to public positions present themselves as “Pastor So and So” as a way to call the attention of Evangelical voters. One of the first Brazilian Pentecostal leaders to speak openly about politics was Manoel de Mello e Silva, known (...) as Manoel de Mello, who was founder of the Evangelical Pentecostal Church O Brasil para Cristo – Brazil for Christ. This article intends to present critically the historical context of the organization of BfC and the political involvement of Manoel de Mello, with emphasis on his concerning regarding Human Rights, considering it is still rare the academical research on the model of Pentecostalism in Brazil of which BfC is representative, and it is even lesser the research of this Pentecostal branch in the perspective of its political speech. (shrink)

Pentecostalism is known for the belief in Spirit baptism that is accompanied by the doctrine of initial evidence, that is, speaking in tongues. The practice of the doctrine of initial evidence has become a unique feature of Pentecostalism for many years since its beginning. Similarly, Spirit baptism and the doctrine of initial evidence are practised in African Pentecostal Christianity, especially in classical Pentecostal churches and charismatic movements. However, there are challenges with this doctrine: speaking in tongues is (...) perceived as the only evidence, and there is an emphasis on gifts than fruit of the Holy Spirit and a great emphasis on public spiritual experiences than personal encounters with God. In re-imagining the doctrine of initial evidence in African Pentecostal Christianity, speaking in tongues should not be emphasised or practised as the only evidence of Spirit baptism because there are other evidences that demonstrate the baptism in the Holy Spirit. The emphasis should be on prayer than the speaking of tongues. In addition, priority should be given to the fruit of the Spirit and on a personal encounter with God. Finally, speaking in tongues should be accompanied by interpretation in a public service because the public cannot understand the language. (shrink)

The experience and understanding of ‘church’ in the Global South differs radically from the North. This is due to differences in size, background cultures and spiritualities, different experiences of the public space, varying resources and diverse leadership models, among other aspects. However, Pentecostalism in the North is more influential in theologizing and publishing, while the texts they produce do not always resonate with Southern needs and contexts. This paper wrestles with this situation and attempts to outline some tentative aspects of (...) a Pentecostal ecclesiology from the South. (shrink)

This article evaluates the activities of the church, especially the Pentecostal Movement in Nigeria, and their contribution to national development. It identifies the social, economic and political problems in Nigeria and discusses their interconnections and impacts on the development in Nigeria. It also identifies and analyses the approaches of the African Pentecostal Movement to socio-economic and political problems and evaluates the impact of these responses to the Nigerian society. Finally, it explores the role of the African Pentecostal (...) churches in nation building and the transformation of the people of the south-western part of Nigeria. The church as a religious and social organisation, driven by moral and social principles as contained in the fundamental teachings and doctrine of Christian faith, is expected to play an important role towards the social change and the improvement on society's value system. This will lead to the transformation of the social life and put society in a holistic growth- and development-oriented direction. This article investigates and evaluates the assumption that Christianity is capable of influencing the society positively, using the Pentecostal movement as a case study. The article looks at the Pentecostals' contribution to social, political and economic lives of the people of the Nigerian society, especially the south-western part of Nigeria since the inception of the Pentecostal Movement in Nigeria. This article argues that Pentecostalism as a movement is fast growing and gaining attention from both Christians and non-Christians and has a major role to play in transforming the socio-political and economic lives of the people of south-western Nigeria. As such, this article offers a critique of the Pentecostal Movement using the Redeemed Christian Church of God, Deeper Life Bible Church and Living Faith Church as case studies. (shrink)

The modern Pentecostal movement at its inception in the late nineteenth to early twentieth century was blessed with the ministry of women in key leadership roles. This article gives a brief account of the history of some of the women involved at the beginning. It explores the declining trend through the twentieth century and the reasons behind it. The author then compares the current attitudes towards women in leadership held within different parts of the Pentecostal movement in the (...) United Kingdom. Is there a brighter future where women are once again recognized as worthy leaders of Pentecostal churches? (shrink)

In the article by О.Pidluzhna "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith" it is pointed out that Pentecostals do not have the doctrinal corpus of documents of their faith unified for all communities. This gives rise to certain difficulties in their own self-presentation and agreement with each other, as well as in scientific attempts to interpret Pentecostal practices. The author proves that the doctrine of saving man (...) in Pentecostal is the most multifaceted and perfect, it is almost impossible to find differences for the existence of other interpretations, otherwise it will contradict the Holy Scripture. An attempt has been made to emphasize the study of the main components of the biblical doctrine of human salvation within the theology of the Assemblies of the Churches of God, in contrast to the scientific generalized joint experience of the classical Pentecostals and charismatics. (shrink)

Commercialisation, technology, and globalisation impact all facets of religion.Commercialisation of religion contributes towards society’s obsession with success. One areathrough which commercialisation manifests itself is in theological education. This isexacerbated by the celebrity cult whereby the leader’s success is measured by wealthyappearance. The current legal accreditation requirements put pressure on the Neo-PentecostalCharismatic ministerial formation. The online courses come at a high price, as they alsopromote the popular literature that is not scholarly insightful. The Neo-Charismatic leadersundermine the formal theological training, since they (...) claim to be taught by the Holy Spirit. (shrink)

This article offers an appraisal of the social ministry of Pentecostal churches through fellowship, healing and livelihood creation in the township communities of the city of Tshwane. In meeting this aim the discussion advances a thesis of these churches as agents of social support and survival of the downcast. In particular, the article attempts to show how these churches exert themselves towards establishing not only moral responsibility, but also a context where the weakest and the least (...) privileged can learn how to survive. The squatter camp people are unique with the special challenges requiring distinctive consideration. Pentecostal churches believe that the lost people matter to God and are of importance to their congregations as well. The backyard Bible study ministries and mutual cooperation strategies are employed for mutual support. Making use of the existing empirical research data and available literature will show how Pentecostal churches in the townships support the laity and community in times of need. (shrink)

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

This article interrogates the interface between the older Pentecostal movement and politics in Zimbabwe. The country continues to face political violence and a breakdown in rule of law. The Zimbabwean populace is asking whether the Zimbabwean Pentecostal movement is ready and able to exercise its prophetic role in promoting real peace and democracy. Many Zimbabweans are asking this question, because the track record shows that whilst most mainline churches have been consistent in becoming the voice of the (...) voiceless, some Zimbabwean Pentecostal churches seem to have been sitting on the fence for too long by adopting a middle of the road stance, thereby avoiding a head-on confrontation with the corrupt Zimbabwe African National Union–Patriotic Front government. In this article, I argue that for many decades the Zimbabwean Pentecostal movement has taken what one might refer to ironically as a ‘smart approach to politics’–in which the image of the ZANU–PF government is sanitised by espousing what I call a ‘spiritualised political theology.’ I use this critique, whilst remaining cognisant of the fact that the primary motivation of the movement on which I focus in this article, was evangelism, not politics. Thus, for the purpose of this research, the Zimbabwe Assemblies of God Africa of Apostle Ezekiel Guti was sampled to investigate its prophetic voice in a polarised political environment. This article examines the history of Apostle Guti’s political subterfuge based on the reflections of his pastoral letters referred to as the ‘Ten-days prayer letters’ issued since 1975 up to the time of writing this article. It is important at this early stage to outline that these letters were not political statements or meant to address politics only but theological letters addressing different social ills including politics. Thus, reading this letter one shall see that Apostle’s political subterfuge demonstrated a continuous oscillation of a theological position on how the church should relate to politics. Furthermore, I undertake a brief examination of other few millennial Zimbabwean Pentecostal churches to see if this political subterfuge transcended elsewhere thereby propagating a spiritualised political theology.Contribution: What is key to note is the fact that the Zimbabwean Pentecostal movement remained insignificant with regard to democratization agenda even after the removal of President Mugabe. The above claim is evidenced by the Zimbabwean Pentecostal church founders’ continuous political subterfuge authenticated by a propagation of a spiritualized political theology. (shrink)

Quase que diariamente presenciamos no Brasil o aparecimento de novas alternativas religiosas, assim como uma intensa fragmentação institucional dentro das igrejas protestantes já estabelecidas. Nesse cenário, surgem igrejas autônomas, voltadas a certos públicos específicos, oferecendo produtos simbólicos mais próximos à realidade desses grupos. Enquadra-se entre as voltadas a “tribos urbanas” específicas a “Bola de Neve Church”, oficializada em 1999. Neste artigo, faz-se a análise antropológica da Igreja Evangélica Bola de Neve, situada no bairro Tatuapé, na Zona Leste da cidade de (...) São Paulo, visando a compreender a estrutura de culto, o perfil dos membros e trabalhando o tipo de comunicação que é utilizada, tendo como método de pesquisa o trabalho de campo, leituras específicas sobre o neopentecostalismo no Brasil e entrevistas e análises pessoais dos membros que ali congregam. Também se levanta a possibilidade de essa igreja, bem como outras voltadas a públicos específicos, poder ser interpretada como uma quarta onda do pentecostalismo dentro da teoria das ondas de Paul Freston, onde imperaria a Teologia da Autonomia. Palavras-chave : Bola de neve. Pentecostalismo. Protestantismo. Tribos urbanas.: In Brazil, we witness the emergence of new religious alternatives almost daily, as well as a strong institutional fragmentation within the established Protestant churches. In this scenario, emerge autonomous churches with target specific audiences, offering symbolic products that match the needs of those audiences. For example, churches focused on "urban tribes" such as "Igreja Evangélica Bola de Neve" ("Snowball Church"), incorporated in 1999, on the Tatuapé neighborhood of São Paulo, SP, Brazil. This article presents an anthropological analysis of "Snowball church", seeking to understand the structure of worship, the profile of members, and the kind of communication that is used in there. The research methodology was field work, targeted readings about neopentecostalism in Brazil, and interviews with church members. It also raises the possibility of this church and others focused on “urban tribes” be interpreted as a fourth wave of pentecostalism in Paul Freston`s wave theory, where a Theology of Autonomy prevails. Keywords: Snowball. Pentecostalism. Protestantism. Urban tribes. (shrink)

This article engaged in critical analyses of the capitalistic nature of the practices of African Neo-Pentecostal leaders with a focus on a few but most popular Nigerian and South African Neo-Pentecostal leaders. Using Julius Nyerere's African moral philosophy called Ujamaa, the article viewed and critiqued the narratives with an emphasis on how antithetical such practices are to the communitarian nature of African society which provides for people-centred servant leadership. Progressively, the article discovered that such capitalistic practices promote manipulative, (...) exploitative and inhuman culture and therefore engenders gross socio-moral and socio-economic abuse of the rights and privileges of millions of Church adherents. It further deduced that amongst others, lack of love towards the adherents and surrounding communities is at the heart of such bankrupt practices and therefore recommended the three principles and three factors of Ujamaa's philosophy as essential values needed for the transformation of the Neo-Pentecostal religious organisations or nations. It is the conclusive remark of this article that every leader needs to adopt Ujamaa's philosophy as a basic leadership requirement for communitarian and people-centred service to humanity. CONTRIBUTION: Aligning with HTS Teologiese Studies/Theological Studies focus and scope, this article contributed to an interdisciplinary religious aspect of research as it brought forward the interplay of African Moral Philosophy and African Pentecostal Theology aimed at discovering pathways to improve the African Christian leaders' socio-moral and socio-economic services to adherents and African communities at large. (shrink)