This study deals with how E.W. Kenyon’s use of the Bible was the foundation used by Kenneth Hagin and Kenneth Copeland to build the Word of Faith Movement. Kenyon could be considered the grandfather of this movement, while Hagin can be regarded as the father and Copeland, the one on whose shoulders Hagin’s mantle has fallen since his death. It includes brief biographies of Kenyon, Hagin and Copeland and their ministries. It looks into how influential Kenyon’s use of the Bible is in developing his doctrines, which have been copied by both Hagin and Copeland and the Word of Faith's pastors throughout the world. This study is not an exhaustive examination of Kenyon’s doctrines but enough is studied to show he does not conform to traditional reformed theological hermeneutics. Kenyon’s writings date back to the early twentieth century. Hagin’s writings are from the mid- and late twentieth century, while Copeland writes from the late twentieth century to the present day. It will be shown that Hagin and Copeland copied Kenyon’s use of the Bible almost verbatim, resulting in them promoting doctrines in the Word of Faith Movement similar to his doctrines. This study deals with Kenyon’s writings in Chapter 2, while Chapter 3 deals with Hagin’s and Copeland’s teachings. Chapter 4 compares the three’s teachings from a reformed theological perspective, using literature by fairly modern-day writers on reformed theology. Chapter 5 evaluates and concludes and offers recommendations for further study. Finally, Kenyon’s and his two followers’ teachings are summarised and evaluated. The study will also examine some of the effects these teachings have on the individual who attends Word of Faith Movement churches. Future research topics that could help in understanding the attraction these teachings have for people and the danger they pose to reformed churches today are suggested. / Thesis (MA (Dogmatics))--North-West University, Potchefstroom Campus, 2013.

This study deals with how E.W. Kenyon’s use of the Bible was the foundation used by Kenneth Hagin and Kenneth Copeland to build the Word of Faith Movement. Kenyon could be considered the grandfather of this movement, while Hagin can be regarded as the father and Copeland, the one on whose shoulders Hagin’s mantle has fallen since his death. It includes brief biographies of Kenyon, Hagin and Copeland and their ministries. It looks into how influential Kenyon’s use of the Bible is in developing his doctrines, which have been copied by both Hagin and Copeland and the Word of Faith's pastors throughout the world. This study is not an exhaustive examination of Kenyon’s doctrines but enough is studied to show he does not conform to traditional reformed theological hermeneutics. Kenyon’s writings date back to the early twentieth century. Hagin’s writings are from the mid- and late twentieth century, while Copeland writes from the late twentieth century to the present day. It will be shown that Hagin and Copeland copied Kenyon’s use of the Bible almost verbatim, resulting in them promoting doctrines in the Word of Faith Movement similar to his doctrines. This study deals with Kenyon’s writings in Chapter 2, while Chapter 3 deals with Hagin’s and Copeland’s teachings. Chapter 4 compares the three’s teachings from a reformed theological perspective, using literature by fairly modern-day writers on reformed theology. Chapter 5 evaluates and concludes and offers recommendations for further study. Finally, Kenyon’s and his two followers’ teachings are summarised and evaluated. The study will also examine some of the effects these teachings have on the individual who attends Word of Faith Movement churches. Future research topics that could help in understanding the attraction these teachings have for people and the danger they pose to reformed churches today are suggested. / Thesis (MA (Dogmatics))--North-West University, Potchefstroom Campus, 2013.

This study investigates the Christology of E.W Kenyon, the forefather of the Word Faith Movement (WFM). His theological system forms the foundation of the WFM’s doctrine as promoted by its many pastors and leaders all over the world. The Bible is the point of departure for this work: therefore a representative Reformed understanding of the Scriptures is established in order to conduct a Biblical evaluation of Kenyon’s Christology. Kenyon did not document his beliefs in a systematic manner. Therefore, in chapter two, selected volumes of his writings were minutely examined and organised in order to arrive at a representative statement of his Christology. Chapter 3 is a summary statement of Christology from a Reformed perspective. The writers scrutinised are of a more recent era in order to increase the likelihood of their responding to Kenyon’s theological construct, which dates from the first half of the twentieth century. Scriptural backing for all points of view is noted so as to build a Biblical basis for the representative Reformed definition. In chapter 4 the problematic areas of Kenyon’s Christology are assessed. The statements from chapters two and three are compared and Kenyon’s Christology is critically evaluated from a Biblical standpoint in order to arrive at a statement of conclusion. Chapter 5 is a concluding statement. It also gives recommendations for future study. There is considerable scope for an ongoing investigation of Kenyon’s theology. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

This study investigates the Christology of E.W Kenyon, the forefather of the Word Faith Movement (WFM). His theological system forms the foundation of the WFM’s doctrine as promoted by its many pastors and leaders all over the world. The Bible is the point of departure for this work: therefore a representative Reformed understanding of the Scriptures is established in order to conduct a Biblical evaluation of Kenyon’s Christology. Kenyon did not document his beliefs in a systematic manner. Therefore, in chapter two, selected volumes of his writings were minutely examined and organised in order to arrive at a representative statement of his Christology. Chapter 3 is a summary statement of Christology from a Reformed perspective. The writers scrutinised are of a more recent era in order to increase the likelihood of their responding to Kenyon’s theological construct, which dates from the first half of the twentieth century. Scriptural backing for all points of view is noted so as to build a Biblical basis for the representative Reformed definition. In chapter 4 the problematic areas of Kenyon’s Christology are assessed. The statements from chapters two and three are compared and Kenyon’s Christology is critically evaluated from a Biblical standpoint in order to arrive at a statement of conclusion. Chapter 5 is a concluding statement. It also gives recommendations for future study. There is considerable scope for an ongoing investigation of Kenyon’s theology. / Thesis (M.Th. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

<p>The thesis, <i>The Return of Christian Gnosticism. An Investigation of the Theology of Ulf Ekman</i>, is divided into two main sections. In the first section I address the question of what can be seen as characteristic of modern Gnosticism. This section also performs a preparatory function for the second section which contains the primary focus of the thesis, namely an analysis of Ulf Ekman’s theology and an investigation as to whether this theology can be regarded as a modern expression of Gnostic ideas. The first section of the thesis thus creates a platform which is later used to provide answers for the questions found in the second section. In the final chapter of the thesis I shall also relate Ekman’s theology more generally to a neo-Gnostic intellectual climate.</p><p>In the second section of the thesis I investigate the extent to which Ekman’s theology, which is closely related to international, primarily American, religious movements, contains veins of Gnosticism. I discuss in the background of ideas behind the American religious movement’s theology. Kenyon is reckoned to be the American movement’s founder and he is considered Ekman’s most significant spiritual father. I also discuss briefly how Gnostic thinking has contributed in various ways to the ideas of romanticism. I return to this theme in the concluding chapter of the thesis where I reflect on Gnostic traditions and ideas, and their presence in our culture. Then I present Ekman’s main theological thoughts. The focal point of the thesis is to what extent Ulf Ekman’s theology can be viewed as an expression of Christian neo-Gnosticism. The comparison that I draw in this section between Ekman’s theology and modern Gnosticism is based on the “Gnostic grammar” formulated in the first section. This comparison lies on a structural level, that is to say I compare the extent to which the fundamental thought structures in Ekman’s theology agree with the term modern Gnosticism as used in this thesis. This analysis is conducted under headings such as view of humanity; faith; salvation and knowledge; the cosmos and the world; dualism. I then discuss the results of the analysis and pose the question as to whether Ekman’s theology can be seen as being a modern, Christian Gnostic theology. There then follows a reflection over Ekman’s Christian Gnostic grammar. In the concluding chapter, the return of Christian Gnosticism, I widen the perspective by relating Ekman’s thinking to other, more general, cultural examples of Gnosticism such as the film The Matrix and the philosophy of James Redfield. I also discuss the issue of whether Ulf Ekman’s theology can be viewed as an expression of secularisation, if by secularisation one means Christian convictions permeating culture to an ever decreasing extent. This chapter also makes even clearer the historical connections, and their importance for the understanding of Ekman’s theology.</p>

The thesis, The Return of Christian Gnosticism. An Investigation of the Theology of Ulf Ekman, is divided into two main sections. In the first section I address the question of what can be seen as characteristic of modern Gnosticism. This section also performs a preparatory function for the second section which contains the primary focus of the thesis, namely an analysis of Ulf Ekman’s theology and an investigation as to whether this theology can be regarded as a modern expression of Gnostic ideas. The first section of the thesis thus creates a platform which is later used to provide answers for the questions found in the second section. In the final chapter of the thesis I shall also relate Ekman’s theology more generally to a neo-Gnostic intellectual climate. In the second section of the thesis I investigate the extent to which Ekman’s theology, which is closely related to international, primarily American, religious movements, contains veins of Gnosticism. I discuss in the background of ideas behind the American religious movement’s theology. Kenyon is reckoned to be the American movement’s founder and he is considered Ekman’s most significant spiritual father. I also discuss briefly how Gnostic thinking has contributed in various ways to the ideas of romanticism. I return to this theme in the concluding chapter of the thesis where I reflect on Gnostic traditions and ideas, and their presence in our culture. Then I present Ekman’s main theological thoughts. The focal point of the thesis is to what extent Ulf Ekman’s theology can be viewed as an expression of Christian neo-Gnosticism. The comparison that I draw in this section between Ekman’s theology and modern Gnosticism is based on the “Gnostic grammar” formulated in the first section. This comparison lies on a structural level, that is to say I compare the extent to which the fundamental thought structures in Ekman’s theology agree with the term modern Gnosticism as used in this thesis. This analysis is conducted under headings such as view of humanity; faith; salvation and knowledge; the cosmos and the world; dualism. I then discuss the results of the analysis and pose the question as to whether Ekman’s theology can be seen as being a modern, Christian Gnostic theology. There then follows a reflection over Ekman’s Christian Gnostic grammar. In the concluding chapter, the return of Christian Gnosticism, I widen the perspective by relating Ekman’s thinking to other, more general, cultural examples of Gnosticism such as the film The Matrix and the philosophy of James Redfield. I also discuss the issue of whether Ulf Ekman’s theology can be viewed as an expression of secularisation, if by secularisation one means Christian convictions permeating culture to an ever decreasing extent. This chapter also makes even clearer the historical connections, and their importance for the understanding of Ekman’s theology.

Thesis (M.Th.)--University of South Africa, 2002.

In a manner similar to other countries on the African continent, Botswana has witnessed the explosive growth of new Pentecostal churches. These churches are most often distinguished by their recent origins, focus on the prosperity gospel and spiritual deliverance ministries. In this study, one specific church, Bible Life Ministries, in the capital city of Gaborone, was researched in an effort to understand its great appeal. I have proposed that their rapid growth is a result of their "promise of power" - spiritual power that provides individuals with temporal results such as health, wealth and control over one's environment. Faced with the rapid changes brought about by external forces such as urbanization and globalization, these churches are deliberately seeking to bridge western and Setswana culture in an effort to contextualize the gospel for contemporary Batswana. Of major missiological concern is whether or not the gospel message has been distorted in this process. / Church Spirituality, Church History and Missiology / M.Th. (Missiology)

In a manner similar to other countries on the African continent, Botswana has witnessed the explosive growth of new Pentecostal churches. These churches are most often distinguished by their recent origins, focus on the prosperity gospel and spiritual deliverance ministries. In this study, one specific church, Bible Life Ministries, in the capital city of Gaborone, was researched in an effort to understand its great appeal. I have proposed that their rapid growth is a result of their "promise of power" - spiritual power that provides individuals with temporal results such as health, wealth and control over one's environment. Faced with the rapid changes brought about by external forces such as urbanization and globalization, these churches are deliberately seeking to bridge western and Setswana culture in an effort to contextualize the gospel for contemporary Batswana. Of major missiological concern is whether or not the gospel message has been distorted in this process. / Church Spirituality, Church History and Missiology / M.Th. (Missiology)

The Faith Movement is a religious mosaic since it is a multi-layered phenomenon which is coloured by several themes. These themes represent several areas of emphasis like: Blessing and Blessings, Power to declare, Prophetic anointing, connecting with the anointing, dominion, success and increase, sowing the seeds, as well as other ideas which are still evolving. The Word of Faith teachers have a very unique way of reading the Bible. They usually approach the text without consideration of its historical and cultural context. When they approach the biblical text they usually assign to it an independent existence cut off from its natural context. This in turn results in the reinterpretation of all the major doctrines of the Christian faith. Both God and human beings belong to the same class of “divine beings.” God and human beings it is believed operate under the rule of faith. It is argued that whatever God created, God did so by speaking words of faith (see Genesis 1:1-3). It is therefore argued that human beings similarly can create their own reality and destiny by speaking words of faith.Christology and Pneumatology of the Faith Movement assume a rather narrow outlook. It is believed that Jesus Christ died so that in addition to the forgiveness of sins He provided for all spiritual and material needs of the people. Therefore, no Christian should be poor or sick. The Holy Spirit on the other hand, is the anointing that enables believers to make it in life. It must be pointed out that even though the Word of Faith ideas were exported to Africa mainly from the United States of America it has found a home in Africa. The concepts of blessings and curses have a corollary in African Religious Traditional thought. The role that Word of Faith preachers play is similar to the roles played by several religious experts in African Religious Thought. Ultimately, the Faith Movement is not based on sound theological and philosophical ground. It is based on unique reading of the Bible which is more esoteric than theological. More Gnostic than Christian. / Philosophy & Systematic Theology / D. Th. (Systematic Theology)