The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.<br /> The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians&rsquo / vision of the church are discussed. Our Christian predecessors&rsquo / envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.<br /> The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five.<br /> <br /> It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles&rsquo / Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God&rsquo / s fullness with the universal Body of Christ.<br /> <br /> In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God&rsquo / s vision for the church and the world.

The intention of the AFMSA to revision its policies, processes and structures is the motivation for this study. The relationship between the vision and essential nature of the church and the structure or form given to it is central to all the chapters.<br /> The first chapter gives an analysis of the origins of the Pentecostal Movement and the AFMSA in order to reveal their original vision of the church and the way in which this vision became structured in their history. After a section on the importance of a clear vision and strategic structures for organizations today, the biblical metaphors that served as a foundation for the early Christians&rsquo / vision of the church are discussed. Our Christian predecessors&rsquo / envisioning and structuring of the church in each period of history are analyzed. This gives an idea of the need for reform and the challenges involved in this process, which are still faced by later generations. The historical survey reveals the development of the marks and the vision of the early Christians to represent the one, holy, catholic and apostolic church. In the conclusion, a preliminary dialogue is established between the vision of the early Pentecostals and the leaders of the AFMSA with regard to the structuring of the church and other expressions of the same vision.<br /> The next four chapters (2-5) address the significance of the specific marks in the Pentecostal Movement and the AFMSA. This is followed by a short analysis of the biblical foundation and the historical development of these marks in the history of the Christian church. The chapters are arranged according to the prominence of each mark in the Pentecostal Movement and the AFMSA. Chapter two therefore starts with the apostolicity that is followed by the holiness in chapter three, unity in chapter four and catholicity in chapter five.<br /> <br /> It becomes clear from chapter two that the Pentecostal Movement and the AFMSA want to restore the apostolic faith of the early Christians while the rest of the Christian church confess every Sunday through the Apostles&rsquo / Creed and the Nicene Creed that they believe they stand in the tradition of the apostles. The mark of holiness that is discussed in chapter three expresses the particular view of holiness held by Pentecostals. Biblical and historical connections are made between it and other Christian expressions revealing that we can all become true followers of Christ in holiness. Chapter four addresses the fact that the church has to accept that we exist as a unity in diversity. In chapter five, the linking of all traditions is established because all have the challenge to share their unique expression of God&rsquo / s fullness with the universal Body of Christ.<br /> <br /> In chapter six, all the elements so far discussed: the vision of the church that was based on the Bible, and the history of the Pentecostal Movement, AFMSA and of the Christian Churches are summarized to gain an overall perspective. This is followed by an analysis of the vision of the church today and applied to the AFMSA. The AFMSA is encouraged to revision and restructure itself in the light of the apostolicity, holiness, unity and catholicity that are shared by the witnesses in Scripture and history so that it will be an example of God&rsquo / s vision for the church and the world.

Preface: An attempt is made in this thesis to document the history of Pentecostalism among Indians in South Africa and to study and evaluate its religious character and main theological tenets. Obviously the peculiar socio-political situation of the Indians in South Africa has influenced the character of Indian Pentecostalism, which has in turn been able to address itself to the critical, cultural and religious disjunctions within this community. Hence an investigation of the dynamic tensions that obtain between crises in the Indian community and Pentecostalism will not only clarify the course of its history but will also explain its theological emphases. However, several studies on Pentecostalism in other communities have concentrated on the sociological dimension almost exclusively and many have even concluded that Pentecostalism is the spontaneous result of psychosocial; economic or cultural upheavals . This kind of reductionism has been largely the result of the uncritical use of 'functional-type' theories postulated by sociologists of religion. Indian Pentecostalism, while it has to be examined within the complex context of the South African community, cannot as we shall show, be adequately explained by any of the prevailing 'functional-type' theories because these theories reduce religion to a sociological function. Since the functional theory has the effect of limiting the perspective on religion to such an extent that the basis of religion, that is, the relation between the individual and faith, is either belittled or ignored, it has been jettisoned in this thesis for an approach free of any deliberately formulated 'theoretical framework'. However, it is necessary to critically examine some of the more popular 'functional-type' theories and the way they have been applied to the study of the Pentecostal movement here and elsewhere, so that by exposing the shortcomings of their application and the contradictions inherent in their assumptions, the approach adopted in this thesis could be clarified.

Submitted in Partial Fulfilment of Degree Master of Arts in Sociology In the Graduate School of Humanities School of Social Sciences Department of Sociology University of the Witwatersrand Johannesburg 2016. / The advent of new media, more specifically social media, has galvanized and radically revolutionized how religion is experienced, lived and expressed in (South) Africa. Social media has transmogrified the orthodox and normative modes of religious engagement and interaction. Day-to-day religious practices have become highly reliant on the (new) media. It is only logical therefore to foreground and locate the (new) media within the deeper inquiries relating to social phenomenon and social life. Social media has become the benchmark for understanding the transitions with regards to conceptualizing social phenomenon like Neo-Pentecostalism, which in recent times has taken the African continent by storm. This study explores how church performances and practices of controversial South African Neo-Pentecostal church End Time Disciples Ministries, led by notoriously shady and delinquent Prophet Penuel are represented on Facebook. The study is interested in analysing the online representations of church performance of this particular church. Moreover, the study committed at understanding how audiences (those who engage and interact on Facebook page) decode and interpret the messages and representational exhibitions disseminated through the church’s Facebook page. Through the employment of a rigorous Multimodal Critical Discourse Analysis (MCDA), both visual and lexical semiotic choices on the Facebook page were analysed in order to demystify discursive, ideological and investments of power. It must be lamented that the intersections between religion and new/social media have been marginally ignored within qualitative epistemic inquiries. This study provides a breath of fresh air in that regard. The current status quo enlightens us that social relations have become vehemently digitized. It is therefore relevant and expedient for digital platforms to be taken seriously within sociological intellectual inquests. Church performances are receiving great impetus and potency on new/social media domains but minimal scholastic investment has been channelled in that direction. The End Time Disciple Ministries Facebook page is a platform where the most salient and non-salient representational projects of violence, power, exploitation, manipulation, hegemony, patriarchy are exhibited for public broadcast and consumption. / MT2017

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.

This study examines that which forms the 'centre' of Pentecostal Missiology and makes it particularly relevant to the South African context. In order to arrive at my conclusions I have concentrated on the history and present situation in postapartheid South Africa of the three oldest classical Pentecostal movements, the Apostolic Faith Mission, the Full Gospel Church of God and the Assemblies of God. Chapter one describes the rise of the Pentecostal movement and its arrival in South Africa shortly after the Second Anglo-Boer War (1899-1902). That Pentecostalism took root among the poor in this country is a matter of historical record. The dimensions of poverty in South Africa are probed in order to evaluate Pentecostalism' s success with that class of people. Chapter two examines the Pentecostal model of mission and its essentially holistic nature in order to understand why it so effectively helped the poor to escape the enslaving cycle of poverty. However, Pentecostalism around the world and in South Africa appears to be in crisis. Chapter three discusses the reasons for the crisis and outlines the nature and evidence of it - the 'centre' of Pentecostalism seems to be fragmenting, and with it the relevance of the Pentecostal Church to the South African situation. The book of Exodus provides a metaphor that naturally holds together dimensions of the model of mission essential to Pentecostalism. Chapter four describes the metaphor, how it applies to Pentecostal missiology and why the struggle for the 'centre' is a struggle vital to the mission of the Pentecostal Church. The thesis concludes with a reminder that Pentecostals have a history of 'success' among the poor and that perhaps it is within this stratum of society that Pentecostals should focus their efforts. With a renewed model of mission the Pentecostal Church can still be relevant to the situation of poverty in post-apartheid South Africa. However, Pentecostals need to clarify the distinctives that lie at the 'centre' of their existence and mission and be prepared to struggle for them / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This study examines that which forms the 'centre' of Pentecostal Missiology and makes it particularly relevant to the South African context. In order to arrive at my conclusions I have concentrated on the history and present situation in postapartheid South Africa of the three oldest classical Pentecostal movements, the Apostolic Faith Mission, the Full Gospel Church of God and the Assemblies of God. Chapter one describes the rise of the Pentecostal movement and its arrival in South Africa shortly after the Second Anglo-Boer War (1899-1902). That Pentecostalism took root among the poor in this country is a matter of historical record. The dimensions of poverty in South Africa are probed in order to evaluate Pentecostalism' s success with that class of people. Chapter two examines the Pentecostal model of mission and its essentially holistic nature in order to understand why it so effectively helped the poor to escape the enslaving cycle of poverty. However, Pentecostalism around the world and in South Africa appears to be in crisis. Chapter three discusses the reasons for the crisis and outlines the nature and evidence of it - the 'centre' of Pentecostalism seems to be fragmenting, and with it the relevance of the Pentecostal Church to the South African situation. The book of Exodus provides a metaphor that naturally holds together dimensions of the model of mission essential to Pentecostalism. Chapter four describes the metaphor, how it applies to Pentecostal missiology and why the struggle for the 'centre' is a struggle vital to the mission of the Pentecostal Church. The thesis concludes with a reminder that Pentecostals have a history of 'success' among the poor and that perhaps it is within this stratum of society that Pentecostals should focus their efforts. With a renewed model of mission the Pentecostal Church can still be relevant to the situation of poverty in post-apartheid South Africa. However, Pentecostals need to clarify the distinctives that lie at the 'centre' of their existence and mission and be prepared to struggle for them / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Abstract not available. / Thesis (M.A.)-University of Durban-Westville, 2002.

American minister John Graham Lake (1870-1935) was a pivotal participant in an era of profound religious and political transition. Surprisingly, Lake's often provocative life had previously been largely neglected as a field of academic inquiry. In the U.S. Lake associated with key Holiness, Wesleyan and Apostolic Faith charismatics like John Alexander Dowie of the Zion City, Illinois Utopia, Charles Parham of the Topeka Revival and William Seymour of the Azusa Street Revival. Lake served as an important intermediary between Parham's often reactionary, white orientation that was unreceptive to an enthusiastic black liturgy and Seymour's expansive African-American egalitarianism expressed through exuberant spirit manifestations. Lake's South African ministry was shaped by his middle class white business background, Azusa Street message and American perspectives. He brought together the faith healing movement inspired by Dutch Reformed minister Andrew Murray, P. Ie Roux's black and white Zion charismatic adherents affiliated with Dowie and the new U.S. Pentecostalism of Parham and Seymour. Lake's African-American influenced Pentecostalism was compatible with indigenous African worship. His emphasis on the spiritual needs of the disempowered found a receptive audience in talented black evangelists Elias Letwaba and Edward Lion. Even though acquainted with Mohandas Gandhi, Lake did not undertake a South African social gospel-type civil protest against societal injustice. In fact, Lake's participation with Afrikaner politicians like Louis Botha in fashioning a segregationist land use law was most troubling. Lake was ambivalent about racial integration. His belief in an egalitarian status for all Christians, his Populist/Progressive ethics and his enthusiastic promotion of women's rights were complicated by his advocacy, or at least tolerance, of some disparate racial treatment in his Apostolic Faith Mission and South African society at large. Lake's paternalism and notion of Westem cultural superiority conflicted with his love of all persons. Lake's otherworldly prioritization of individual spiritualism over a socioeconomic agenda usually stymied activism. His uncharacteristic use of nonviolent protest to protect faith healing formed a remarkable contrast with his reluctance to actively campaign against unequal racial treatment in Africa and America. Historiographical perspectives on Lake range from the saintly pioneer charismatic missionary to the Elmer Gantry type charlatan acting only for personal benefit. Lake was a unique personality with his flamboyant rhetoric, strong convictions and feelings of personal worth. His distinctive Jesus as healing and suffering God theology evidenced both consistency with precedent as well as creative anticipation. Shortcomings resulting from his preference to address social concerns on an individual spiritual rather than societal level, his liberties with truth and his bad business judgments resulting in litigation. Nevertheless, Lake's life demonstrated that a gifted but imperfect instrument could accomplish a meaningful ministry. / Adobe Acrobat Pro 9.5.4 / Adobe Acrobat 9.54 Paper Capture Plug-in

Please read the abstract in the section 00front of this document / Thesis (PhD (Church History and Church Polity))--University of Pretoria, 2007. / Church History and Church Polity / unrestricted