The study investigates the effect of mushrooming, unaccountability unsupervised leadership tendency, which has affected the African religiosity and took it by storm. Hence, the study of this nature will gaze its attention in South African townships in particular. Thus, by referring “independent church” a researcher does not specifically mean traditional churches who gain independence from western churches, which were planted in the African soil, but rather means the regular breaking away of churches by leaders, in order to start their own, if they do not see eye to eye with the current church leader. These are modern churches, which are young and most of them are yet in ownership of land and infrastructure. On the other hand, a researcher designates independent prophetic or new charismatic churches because these churches are the extension of the charismatic movement or neo-Pentecostals. In Addition, it is also due to practices by these churches, which are bizarre and unusual, which includes, eating of grass, eating of snakes, drinking of petrol, spraying of Doom on the congregants and other experiences Kgatle (2017) denotes in his study, to demonstrate the power of God (2017). As practices such as these are a new phenomenon in the history of South African church. Hence, they are called Prophetic based on showing more interest in prophesy, healing, deliverance, and the gospel of prosperity. These pastors have autonomy and freedom to practice without any accountability. Thus, there are lot of questions asked about independent prophetic churches growth. Is it genuine growth? Can it be attributed to mission advancement? Many have attributed such growth, as a result of people who have pulled from classical Pentecostal, mainline churches as well and most probable other traditional movements. This growth could not therefore be attributed to missionary expansion, if it does, there is a notion that some followers who are attracted to these churches are purely drown to them seeking prophetic voice, either or miraculous intervention such as healing and deliverance. Hence, leaders who do not have a responsible structural place for accountability challenge a researcher. Thus, the situation has led to the damage of theology and image of the church. Henceforth, self-appointed, theologically untrained and lack of mandate from mother bodies by such leaders poses societal challenges and outcry. Thus, the bizarre acts committed by these independent prophetic churches have left many speechless and asking questions. What South African church has become? To what extent is the independency of the independent church? Which religious body do the leaders account to? Who carries the accountability of the pastor? Is the claim of reporting straight to God justifiable? Have these tendencies of being not accountable led to chaotic state, which, currently have plucked the church? Hence, the study is therefore investigating the effect of mushrooming of the independent prophetic churches and its unsupervised leadership, which has dented the image and landscape of the church fraternity; thus, the above questions have helped to guide the research. / Thesis (PhD)--University of Pretoria, 2020. / Practical Theology / PhD / Unrestricted

Un problème préoccupant du suivi des patients diabétiques en République Démocratique du Congo (RDC) demeure ceux perdus de vue qui ne cessent d’augmenter. En effet, beaucoup de patients négligent la gestion de leur maladie pour plusieurs raisons, parmi lesquelles les croyances religieuses. En général, les religions promeuvent la vie et consolident sa protection. Certaines croyances religieuses, cependant, confortent des comportements démissionnaires et irresponsables au regard de la santé. La présente recherche vise à comprendre le rôle des connaissances et des facteurs religieux sur l’autogestion du diabète. Une enquête qualitative descriptive par entretiens semi-dirigés a été réalisée à Kinshasa auprès de 23 fidèles diabétiques et ainsi qu’au moyen de trois groupes de discussion impliquant des leaders religieux de ces églises. Cette étude a démontré une connaissance erronée et insuffisante de la maladie et à l’influence des croyances religieuses sur la gestion du diabète. Les participants identifiaient le diabète comme une maladie grave, curable par des prières et par des plantes traditionnelles dictées par Dieu. Ils manifestaient un déni de la maladie, ce qui influençait leurs habitudes de vie (c’est-à-dire leur régime alimentaire et leur activité physique). Se disant détenir le pouvoir de guérison, les chefs religieux pouvaient interrompre le traitement médical et acceptaient que leurs fidèles diabétiques se rendent à l’hôpital uniquement pour vérifier leur taux de glycémie. Notre étude implique que les réseaux d’affiliation religieuse et d’entraide devraient être ciblés par les stratégies de sensibilisation contre la désinformation, afin de réduire les complications et les décès dus au diabète à Kinshasa en particulier et en République Démocratique du Congo en général. / An important problem in the follow-up of diabetic patients in the Democratic Republic of Congo (DRC) remains the lost to follow-up which continues to increase. Many patients neglect the management of their disease for several reasons including religious beliefs. In general, religions promote life and consolidate its protection. Certain religious beliefs, however, reinforce resigning and irresponsible behaviors regarding health. The current research aims to understand the role of knowledge and religious factors in the self-management of diabetes. A descriptive qualitative study by semi-structured interviews was carried out in Kinshasa among 23 diabetic patients and three focus groups of religious leaders from prophetic churches. This study suggests an incorrect and insufficient knowledge of the disease, and the influence of religious beliefs on diabetes management. Participants identified diabetes as a serious disease that was curable by prayers and by traditional plants dictated by God. They displayed a denial of the disease which influenced their lifestyle (i.e., diet and physical activity). Claiming to have the ability to heal, religious leaders could interrupt medical treatment and only allowed their diabetic patients to go to the hospital to check their blood sugar levels. Our study implies that religious affiliation and mutual aid networks should be targeted by advocacy strategies against disinformation to reduce complications and deaths from diabetes in Kinshasa and in the Democratic Republic of Congo.