In the past 15 years, there has been a concerted ‘Pentecostalisation’ of university spaces in Africa. Despite enormous growth in Pentecostal Charismatic Church membership and activities on African university campuses, and its attendant implications for academic and everyday life, there is hardly any study that explores this phenomenon. Thus, little is known about the complex entanglements between religion, politics and the dynamics of the everyday within the university campus and how this mediates students’ subjectivities. This thesis examines the lived experiences and everyday lives of university students at the University of Zimbabwe (UZ). The thesis is based on the narratives of students drawn through a qualitative methodology and more particularly, through participant observation, semi-structured and in-depth interviews over 15 months. Findings in this study revealed that university students convert and sign-up for new Pentecostal Charismatic Churches (PCCs) because they were imagined as spaces through which young people could forge supportive economic and social networks. PCCs’ gospel of prosperity and ‘spiritual warfare’ technologies were also deeply attractive to students who were caught in the hopelessness and uncertainty wrought by the country’s protracted socio-economic and political crisis. In this context, PCCs cultivate a sense of hope and optimism. However, although new PCCs reconfigure young people’s orientation to the future, many PCC promises remain elusive. The entrance of PCCs onto this university campus has also lead to institutional conflict as new churches struggle against the entrenched historical privilege of mainline churches- and the political influence of their followers in university management. New PCCs on the UZ campus have also become heavily involved in student and national politics, which further complicates their relationship with the university and the state. This thesis demonstrate the extent to which faith permeates every aspect of university experience for those who subscribe to its Pentecostal forms. I argue in this thesis that these complex linkages between faith and university life are mediated by the wider politics of the country, including linkages between the state and the university.

No description available.

No abstract available / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

by Shun Hing Chan. / Publication date from spine. / Thesis (Ph.D.)--Chinese University of Hong Kong, 1995. / Includes bibliographical references (leaves 288-301). / Acknowledgement --- p.i / Table of Contents --- p.ii / List of Tables --- p.iii / List of Illustrations --- p.v / Abstract --- p.vi / Chapter I. --- Literature Review --- p.1 / Chapter 1 . --- A Brief Hi story of Charismatic Movement --- p.3 / Chapter 2. --- Religious Movement in the Light of Theories of Social Movements --- p.12 / Chapter 3. --- Summary and Conclusion --- p.33 / Chapter II. --- The Study --- p.37 / Chapter 1. --- Context of the Present Study --- p.38 / Chapter 2. --- The Theoretical Framework --- p.65 / Chapter 3. --- Research Methodology --- p.72 / Chapter 4. --- Significance of the Present Study --- p.76 / Chapter 5. --- Outline of the Dissertation --- p.79 / Chapter III. --- The External Environment --- p.83 / Chapter 1. --- The Ecological Condition --- p.84 / Chapter 2. --- The Cultural Condition --- p.102 / Chapter 3. --- The Political Condition --- p.113 / Chapter 4. --- Summary and Conclusion --- p.124 / Chapter IV. --- "Emgerence of Shepherd Community Church, 1987-89" --- p.129 / Chapter 1. --- Founders of Shepherd Community Church --- p.131 / Chapter 2. --- Establishing the church --- p.137 / Chapter 3. --- Recruiting workers and new members --- p.151 / Chapter 4. --- Summary and Conclusion --- p.163 / Chapter V. --- "Management of Movement Organization, 1989-95: I. Structure, Ideology, Recruitment and Networks" --- p.166 / Chapter 1. --- Restructuring Organization and Management --- p.167 / Chapter 2. --- Moulding Religious Ideology --- p.177 / Chapter 3. --- Changing Recruitment Strategy --- p.189 / Chapter 4. --- Building Interorganizational Networks --- p.200 / Chapter 5. --- Summary and Conclusion --- p.211 / Chapter VI. --- "Management of Movement Organization, 1989-95: II. Mobilization of Consensus" --- p.215 / Chapter 1. --- The Sunday Service --- p.216 / Chapter 2. --- Cell Group Gathering --- p.242 / Chapter 3. --- Summary and Conclusion --- p.253 / Chapter VII. --- "Socialization, Conversion and Identity Building" --- p.257 / Chapter 1. --- Social Background and Biographical Context of Individual Members --- p.257 / Chapter 2. --- The Socialization Process in the Church --- p.261 / Chapter 3. --- Conversion and Identity Building --- p.266 / Chapter 4. --- Summary and Conclusion --- p.274 / Chapter VIII. --- Conclusion --- p.275 / Bibliography --- p.267

No abstract available / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Despite the excessive mineral wealth, the underground deposits of gold, diamonds, copper and cobalt and other valuable minerals in the Democratic Republic of the Congo which are coveted by many countries, the majority of the population is still destitute and lives in dire poverty. However the country itself prospered during the colonial period 1885-1960 and it became the second most industrialized state in Africa after South Africa (Petit & Mutambwa, 2005). Unfortunately it is now ranked among the world's poorest countries in the world. Since the Democratic Republic of the Congo gained independence in 1960 it has not experienced development that benefits the whole population. The country is experiencing continuing and pressing problems of poverty and human suffering. Thus the purpose during this study is to analyse the position of the Pentecostal Church in the Congo (30ème CPCO) concerning the situation of poverty in the city of Lubumbashi and to design a pragmatic approach that can assist the denomination to find ways to effectively address the problem of poverty. Findings reveal that the city of Lubumbashi is riddled with complex socio-economic challenges, but the 30 ème CPCO is not equipped practically or theologically to address these challenges. Poverty in the city of Lubumbashi is pervasive, it is therefore structural and historical. It comes a long way, from the slavery, to colonization, to dictatorship, neo-colonization and globalization. Sin and lovelessness have been identified as the roots causes of poverty in the DRC in the sense that sin which is the opposite of love is the driving force behind the oppressive structures that have impoverished millions of people in the DRC and around the world. Furthermore findings also disclose that the understanding of the soteriology within the Pentecostal denomination theology is problematic. Salvation is understood as being spiritual only, the physical aspect is misapprehended. In addition there is a heretical prosperity gospel in the denomination which teaches that poverty is the result of personal sin and unfaithfulness to tithing. They believe that giving large amounts of money will release blessings and prosperity. This view has skewed the denomination's approach towards the eradication of poverty. As a result the 30 ème CPCO’s involvement in poverty eradication is described as rudimentary, it is limited to sporadic assistance to the poor. Although the 30 ème CPCO station of Lubumbashi as a whole has been sporadically giving assistance to the poor, there are many factors that have restricted its ability to effectively engage in poverty eradication amongst which is poor understanding of the root causes of poverty. This in fact is influenced by the perception of poverty which is subject to features such as the mentality of the people or the level of literacy, the environment, the world view, the circumstances, the culture etc. The inability of the 30 ème CPCO to address poverty is also due to lack of enough education, poor administration, financial issues, lack of partners to help with the development and cooperation between congregations. / AFRIKAANSE OPSOMMING: Ten spyte van groot minerale rykdom, die ondergrondse bronne van goud, diamante, koper kobalt en ander minerale, wat deur ander lande begeer word, leef die oorgrote meerderheid van die bevolking van die Demokratiese Republiek van die Kongo in armoede. Tydens die koloniale tydperk (1885–1960) het die Kongo tog vooruitgegaan en die tweede mees industrieë in Afrika, na Suid-Afrika, besit. Dus was dit die doel tydens hierdie studie om die posisie van die Pinkster Kerk in die Kongo (30 ème CPCO) betreffende die armoede stiuasie in die stad Lubumbashi te bepaal en om maniere te vind waarop ’n pragmatiese benadering tot armoede gevolg kan word. Daar is bevind dat die stad Lubumbashi baie komplekse sosio-ekonomiese uitdagings in die gesig staar, maar dat die 30 ème CPCO nie bevoeg is om daardie uitdagings op ’n praktiese wyse of ’n teologiese wyse aan te spreek nie nie. Die armoede in die stad kan oral gesien word, dit is struktueel en histories. Hierdie armoede gaan ver terug, na slaverny, kolonisasie diktatorskap, neo-liberalisme en globalisasie. Sonde en liefdeloosheid word gesien as hoofoorsake van armoede in die Demokratiese Republiek van die Kongo in die sin dat sonde wat die teenoorgestelde van liefde is, die dryfveer is agter die onderdrukkende strukture wat miljoene mense in die DRK en elders in die wêreld in armoede gedompel het. Daar is ook bevind dat die begrip van soteriologie in die Pinkster denominasie se teologie problematies is. Net die geestelike aspek van redding is in ag geneem en die fiesiese aspek is misken. Daar is ook diegene in die denominasie wat verkeerdelik glo in die voorspoeds evangelie waarvolgens armoede die gevolg is van die persoon se eie sonde of ontrouheid wat betref die gee van tiendes. Hulle glo dat die gee van groot hoeveelhede geld sal lei tot seëninge en voorspoed. Hierdie siening het ’n effek gehad op die denominasie se houding teenoor die uitroei van armoede. Daarom is die 30 ème CPCO se betrokkenheid by die uitwissing van armoede rudimentêr. Dit is beperk tot hulp aan die armes. . Alhoewel die 30 ème CPCO stasie van Lubumbashi as geheel sporadies hulp aan die armes verleen het, is daar baie faktore wat die kerk se vermoë om effektief te wees in die uitroei van armoede, beperk het. Een daarvan is ’n begrip van die grondoorsake van armoede. Die begrip word beïnvloed deur die persepsie van armoede, en aspekte soos die mentaliteit van die mense, die graad van geletterheid, die omgewing, die siening van die wêreld, die kultuur ens. Die onvermoë van die 30 ème CPCO om armoede aan te spreek is die gevolg van ’n gebrek aan opvoeding, swak administrasie, finansiële probleme en gebrek aan vennote, asook ’n gebrek aan samewerking tussen gemeentes.

Orientador: Milton Carlos Costa / Banca: Karina Kosicki Bellotti / Banca: Dario Paulo Barrera Rivera / Banca: Edin Sued Abumanssur / Banco: Áureo Busetto / Resumo: A Igreja Assembleia de Deus é o segundo maior grupo religioso do Brasil de acordo com os últimos Censos demográficos. Fundada em Belém do Pará em 1911, sua expansão se deu em consonância com diversas transformações sociais ocorridas no Brasil durante o século XX. Dentre tais transformações, ganham destaque os processos complementares de industrialização e urbanização do país, em evidência de modo especial a partir da segunda metade do século. Foi a partir deste período que as Assembleias de Deus bem como as demais denominações de orientação pentecostal começaram a chamar a atenção no campo religioso brasileiro. Desde a década de 60 estudos acadêmicos apontam como as igrejas pentecostais beneficiaram-se das massas de migrantes que chegavam às metrópoles para fornecerem a mão-de-obra para as indústrias em expansão, concluindo existir uma ligação direta entre a urbanização e o crescimento pentecostal. No entanto, embora inseridas no mesmo contexto, nem todas as denominações tiveram o mesmo ritmo de crescimento. As Assembleias de Deus, por exemplo, hoje contam com seis vezes mais membros que a segunda maior igreja pentecostal, a também centenária Congregação Cristã no Brasil, esta tendo a "vantagem" de já ter nascido no espaço urbano. Desta forma, partimos da hipótese de que o crescimento assembleiano no mundo urbano deve ser entendido não apenas à luz das transformações sociais externas, mas também a partir da dinâmica interna de organização da Igreja. Um dos fatores preponderantes neste item é a forma sui generis como as Assembleias de Deus conseguiram agregar suas diferentes cisões internas em torno de uma mesma plataforma denominacional sem que isto representasse a desestruturação ou o esfacelamento da Igreja, em um processo de esgarçamento institucional não observável em qualquer outra igreja pentecostal brasileira. Além disso, também... / Abstract: The Assembly of God Church is Brazil's second largest religious group according to the latest Demographic Census. Founded in Belem in 1911, its expansion took place in line with a number of social changes in Brazil during the twentieth century. Among such changes, are highlighted the complementary processes of industrialization and urbanization of the country, evident especially from the second half of the century. It was from this period that the Assemblies of God and other Pentecostal denominations of orientation began to draw attention in the Brazilian religious field. Since 1960 academic studies point to the Pentecostal churches benefited the masses of migrants who came to the cities to provide the manpower for expanding industries, concluding there is a direct link between urbanization and the Pentecostal growth. However, although inserted in the same context, not all denominations have the same growth rate. The Assemblies of God, for example, now have six times more members than the second largest Pentecostal church, also centenary Christian Congregation of Brazil, is having the "advantage" to have been born around the city. Thus, we start from the assumption that the church member growth in the urban world must be understood not only in the light of external social, but also from the internal dynamics of the Church organization. One of the preponderant factors in this item is a sui generis way Assemblies of God were able to combine their different internal divisions around the same denominational platform without it represented the disintegration or the disintegration of the Church in an institutional fraying process unobservable in any other Brazilian Pentecostal church. Moreover, we also took into account their own cultural codes of the name, born in the overlapping of the Swedish experience of its early leaders, the migratory experience of its members and their own responses developed... / Doutor

Lee Siu Fan. / "May 2012." / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Chapter 1. --- Introduction --- p.5-7 / Chapter 2. --- Classical Pentecostal: Its Historical Roots --- p.8-13 / Chapter 2.1 --- The Holiness Movement Root --- p.8-10 / Chapter 2.2 --- The Black Oral Root --- p.10-11 / Chapter 2.3 --- The Catholic Root --- p.11-12 / Chapter 2.4 --- The Ecumenical Root --- p.12-13 / Chapter 2.5 --- Summary --- p.13 / Chapter 3. --- William Joseph Seymour --- p.14-24 / Chapter 3.1 --- Biography of William J. Seymour (1870-1922) --- p.15-17 / Chapter 3.2 --- Seymour's Writing in The Apostolic Faith --- p.17-18 / Chapter 3.2.1 --- Baptism in the Holy Spirit --- p.18-19 / Chapter 3.2.2 --- Speaking Tongues --- p.19 / Chapter 3.2.3 --- Sanctification --- p.20 / Chapter 3.2.4 --- Jesus Is Coming Soon --- p.20 / Chapter 3.2.5 --- Divine Healing --- p.21 / Chapter 3.3 --- Seymour's The Doctrines and Discipline of the Azusa Street Apostolic Faith Mission of Los Angeles --- p.21-23 / Chapter 3.4 --- Summary --- p.23-24 / Chapter 4. --- The Third Wave --- p.25-38 / Chapter 4.1 --- Third Wave --- p.25-27 / Chapter 4.2 --- Signs and Wonder --- p.28-33 / Chapter 4.2.1 --- Power Evangelism --- p.28-31 / Chapter 4.2.2 --- Power Healing --- p.31-33 / Chapter 4.3 --- Third Wave Theology Compared With Classical Pentecostal Theology --- p.33-37 / Chapter 4.3.1 --- Similarities and Differences between Third Wave and Classical Pentecostal --- p.33-37 / Chapter 4.4 --- Summary --- p.37-38 / Chapter 5. --- Conclusion --- p.39 / Appendix I --- p.39-44 / A brief summary of the nineteenth sermons by Seymour in ''The Azusa Street Sermons by William J. Seymour´ح / Bibliography --- p.45-48

Lung Chun Ming. / "July 2012." / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Abstracts in English and Chinese. / ABSTRACT --- p.II / INTRODUCTION --- p.6 / DEFINITION OF THE TERMS --- p.8 / Chapter 1 --- EARLY PENTECOSTAL EXPERIENCE --- p.9 / Chapter 1.1 --- CHARLES FOX PARHAM --- p.10 / Chapter 1.1.1 --- BRIEF ACCOUNT TO CHARLES FOX PARHAM --- p.11 / Chapter 1.1.2 --- PARHAM'S VIEW ON PENTECOSTAL EXPERIENCE --- p.12 / Chapter 1.2 --- WILLIAM J. SEYMOUR --- p.16 / Chapter 1.2.1 --- BRIEF ACCOUNT TO WILLIAM JOSEPH SEYMOUR --- p.16 / Chapter 1.2.2 --- SEYMOUR'S VIEW ON PENTECOSTAL EXPERIENCE --- p.17 / Chapter 1.3 --- G. S. CASHWELL --- p.19 / Chapter 1.3.1 --- BRIEF ACCOUNT TO GASTON BARNABAS CASHWELL --- p.20 / Chapter 1.3.2 --- CASHWELL'S VIEW ON PENTECOSTAL EXPERIENCE --- p.21 / Chapter 1.4 --- CONCLUSION --- p.24 / Chapter 2 --- CONTEMPORARY PENTECOSTAL HERMENEUTICS --- p.26 / Chapter 2.1 --- MENZIES'S VIEW POINT TO PENTECOSTAL HERMENEUTIC --- p.28 / Chapter 2.2 --- STRONSTAD'S VIEW POINT TO PENTECOSTAL HERMENEUTIC --- p.29 / Chapter 2.3 --- LEWIS'S VIEW ON PENTECOSTAL HERMENEUTIC --- p.31 / Chapter 2.4 --- CONCLUSION --- p.32 / Chapter 3 --- CRITICISM OF BULTMANN'S PROGRAM OF DEMYTHOLOGIZATION FROM A PENTECOSTAL PERSPECTIVE --- p.33 / Chapter 3.1 --- CRITICISMS OF BULTMANN'S PROGRAM OF DEMYTHOLOGIZATION FROM HOWARD M. ERVIN --- p.33 / Chapter 3.1.1 --- BRIEF ACCOUNT TO HOWARD M. ERVIN --- p.33 / Chapter 3.1.2 --- FIRST CRITICISM WORLDVIEW OF MODERN MAN NO LONGER HOLDS --- p.34 / Chapter 3.1.3 --- SECOND CRITICISM: DEMYTHOLOGIZATION IS ONLY A TASK OF ANTHROPOLOGICAL INTERPRETATION OF THE BIBLE. DEMYTHOLOGIZATION NEGLECTS DIVINE HERMENEUTICS DURING INTERPRETATION --- p.35 / Chapter 3.2 --- ANALYSIS OF BULTMANN'S PROGRAM OF DEMYTHOLOGIZING --- p.36 / Chapter 3.2.1 --- BULTMANN'S VIEW ON DEMYTHOLOGIZATION --- p.37 / Chapter 3.2.2 --- RICOEUR VIEW'S ON BULTMANN'S DEMYTHOLOGIZATION --- p.39 / Chapter 3.3 --- A CRITICAL DIALOGUE BETWEEN PENTECOSTAL HERMENEUTICS AND BULTMANN'S DEMYTHOLOGIZATION --- p.44 / Chapter 3.3.1 --- RESPONSE TO FIRST CRITICISM --- p.44 / Chapter 3.3.2 --- RESPONSE TO SECOND CRITICISM --- p.45 / Chapter 3.4 --- CONCLUSION --- p.46 / CONCLUSION --- p.47 / BIBLIOGRAPHY --- p.48 / BOOKS AND JOURNALS --- p.48 / ONLINE RESOURCES --- p.50

This thesis critically evaluates the experiential missionary practice of Breakthrough International (BCI), an African charismatic Church, from a perspective of Missio Dei, a modem paradigm of mission conceptualized by ecumenical missiology. BCI, within its African world view, where the spiritual is tangibly real, has grown out of its experience of the Spirit, the divine principle of origin and normal experience of faith. Theological academic discourse, bound to an enlightenment concept of truth within a modem Cartesian world view, can reasonably access and evaluate BCl's experience of the divine as proper source for theological discourse through BCl's narrative. Missio Dei, a response to the old church centered paradigm of mission, redefines mission as an activity of God, in which the mission centered church participates. God's mission unfolds in (post)modern history transformed through Christ's coming to an eschatological reality. It is realized as such by the local congregation in (post)secular times, acknowledging God's preferential option for the poor and aims to humanize and liberate the world. God's mission is mediated through culture, and through contextualization creates a polycentric cultural identity of the gospel modeled after Christ's incarnation. It is in as much contextual as it is culture critical. BCI resembles Missio Dei in a very limited fashion. The difference in world views, and its focus on personal experience, creates an uncritical paradigm of mission aiming to save the believer not the world. With little regard for the history of mission BCI wants to rewrite personal (hi)story without involving itself in world history imposing a spiritual agenda upon the world from the perspective of those who are victimized by history. Though it represents the poor it doesn't grasp Christ's incarnation and its implications for an understanding of the struggle of the poor as an issue of theology proper. Poverty is spiritualized to a matter of personal piety. BCI does not appreciate the contextuality of the gospel but understanding it as above culture. It creates a Christian subculture in limited corrilliunion with the church universal, very reluctant to involve itself in the public domain. Our dialogue with BCl's narrative form of theology acknowledges that modem, ecumenical missiology needs to rediscover the experience of the Spirit as source of mission; yet BCI needs to develop a theology which makes use of scripture, tradition, and reason in order to find a broader and sustainable understanding of its experience of the divine. As required by university regulations, I hereby state unambiguously that this study, unless specifically indicated to the contrary in the text, is my own original work. In accordance with the regulations of the University I request to take note that this thesis exceeds the recommended length for a doctoral dissertation. This has been unavoidable since the central question of this study deals with the experience of the Spirit in an African world view and assesses this experience from a modem Cartesian academic world view with special reference to Missio Dei. I have spelled out in detail (cf. pages 11-15 "The plan of the thesis") how incompatible those two world views are and that this incompatibility requires an intensive discussions with respect to the central issues of this thesis (especially Epistemology and Missio Dei). I therefore request the reader to bear with me as I try to move through the problems posed by the complexity of the main question. / Thesis (Ph.D)-University of KwaZulu-Natal, Pietermaritzburg, 2004.