Bayreuth, University, Diss., 2004.

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Thesis (M.A.)--Gordon-Conwell Theological Seminary, South Hamilton, Mass., 2001. / Abstract and vita. Includes bibliographical references (leaves 94-99).

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

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Project (D. Miss.)--Trinity Evangelical Divinity School, 1985. / Includes bibliographical references (leaves 200-205).

Project (D. Miss.)--Trinity Evangelical Divinity School, 1985. / Includes bibliographical references (leaves 200-205).

The A.F.M. of S.A. is part of the classical Pentecostal Movement which originated early in the 20th century. It is the oldest Pentecostal Church in South Africa, and among the oldest in the world. The Pentecostal movement considers itself a continuation of the Church of Acts, in spirit, doctrine and practice. Since the time of that church there has never been a exact equivalent to the modern Pentecostal Movement, although occasionally Pentecostal phenomena have occurred among believers. Pentecost ascribes its origin and extension to God. It has in fact been, since its inception, the fastest growing section of the Christian Church. It was preceded and influenced at its origin by various movements and persons - Pietism, Methodism, The Holiness Movement and Zionism (Dewey). Preparatory factors in South Africa were the revival of 1860, Andrew Murray and the poor-white situation. The origin of the movement can be traced to a Bible College in Topeka, Kansas, on 1st January, 1901, although it gained its impetus later at Azusa Street, Los Angeles, in April 1906. The Americans, in particular John G. Lake and Thomas Hezmalhalch, were instrumental in the establishment of the A.F.M. of S.A. in May 1908. Upoa a foundation laid by Zionism in particular, the A.F.M. grew rapidly from the start. As in America, services were originally multiracial. This phenomenal growth, and the development from a revival movement to an established church, is discussed. The novelty and disparate character of Pentecost in a largely Calvinist Church situation in S. A., with its resultant reciprocal influences, is also considered. The entire spectrum of ecclesial development is examined church polity, liturgy and doctrine, and various activities such as missions, welfare, training, youth and Sunday School. The history of the· A.F.M. clearly demonstrates that the Pentecostal Movement has not only come to stay, but that it is increasingly extending its influence as a church in South Africa. / Die A.G.S. van S.A. is deel van die klassieke Pinksterbeweging wat aan die begin van die 20th eeu ontstaan het. Dit is nie alleen die oudste Pinksterkerk in Suid-Afrika nie, maar een van die oudstes in die wereld. Die Pinksterbeweging glo dat hy in gees, in leer en praktyk 'n voortsetting is van die vroee Handelinge-kerk. Na die vroee kerk was daar nie weer 'n kerk of beweging wat die presiese ekwiwalent van die hedendaagse Pinksterbeweging is nie alhoewel daar met wisselende tussenposes in die kerkgeskiedenis sekere Pinksterfenomene onder gelowiges voorgekom het. Die Pinksterbeweging glo dat sy ontstaan en voortbestaan 'n werk van God is - dit is inderdaad sedert sy ontstaan by verre die vinnigste- groeiende deel van die Christelike Kerk. Sy ontstaan is voorafgegaan en voorberei deur verskillende bewegings en persone - die Pietisme, metodisme, Heiligheidsbeweging en Sionisme ( Dowey). Ook in Suid-Afrika was daar voorbereidende faktore - die 1860-herlewing, Andrew Murray en die armblanketoestand. Die Pinksterbeweging se ontstaan kan herlei word na 'n Bybelskool in Topeka Kansas op 1 Januarie 1901 alhoewel sy eintlike momentun by die gebeure in Azusastraat Los Angeles in April 1906 gesoek moet word. Vanuit Amerika was dit veral twee manne, John G. Lake en Thomas Hezmalhalch wat instrumenteel was in die tot standbrenging van die A.G.S. van S.A. gedurende Mei 1908. Op 'n bodem wat veral voorberei is deur die Sionisme, het die A.G.S. van meet af geweldig gegroei. Soos in Amerika was die dienste aanvanklik veelrassig. Sy fenomenale groei asook die ontwikkeling vanaf 'n herlewingsbeweging tot 'n gevestigde kerk word bespreek. Die nuutheid en vreemdsoortigheid van die Pinksterbeweging in die oorwegend Calvinistiese kerklike situasie van Suid-Afrika en die wedersydse beinvloeding word oak onder die loep geneem. Daar word gekyk na die valle spektrum van ontwikkeling in die kerk self: kerkregtelik, liturgies en leerstellig, asook verskillende werksaamhede - sendingwerk, barmhartigheid, opleiding, jeug en Sondagskool. Die boodskap van die A. G. S. se geskiedenis is duidelik - die Pinksterbeweging het nie net gekom om te bly nie, maar is besig om op 'n steeds grater wordende wyse sy staanplek en invloed as kerk in Suid-Afrika te verbrei. / Thesis (DDiv)--University of Pretoria, 1987. / Church History and Church Policy / DDiv / Unrestricted

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Thesis (M.A. in Peace Studies)--Associated Mennonite Biblical Seminary, 1997. / Includes bibliographical references (leaves 80-81).