The heart of Pentecostal practice has always been an experience of the Holy Spirit. These experiences are often claimed to have the direct guidance of the Spirit and form the decisions and actions that result in the ongoing of the development of practices and doctrine. It is my contention that the third and fourth so-called waves of the Spirit are not truly waves of the Spirit, neither are they new. They are the rebirth, albeit in a new manner, of three disappointing and tragic movements of past Pentecostal history, namely the (New) Latter Rain, the Shepherding Movement, and the Prosperity Movement. I maintain that these two waves do not follow a solid Pentecostal doctrinal stand of an experience in the Holy Spirit of separability and subsequence, neither do they draw their doctrinal stand from the book of Acts, but rather the Synoptic gospels. Unfortunately, even though Pentecostal scholarship is on the rise, the majority of the prolific writers of these last two waves are extremely eisegetical in regards to their dealing with the Word of God. They claim vision and direction from Heaven, as opposed to an exegesis of the canon of Scripture. I maintain that these two, so called waves of the Spirit are not Heaven sent but man conceived and thus dangerous heresy to the church. `I believe that courage is the most important virtue, the foundation that underlies and gives realty to all other virtues and personal values. Without courage we become conformists. Conformity is not the fibre good and courageous leaders are made of… Do not be frightened by the aloneness that may come with your holding unpopular positions. It is in aloneness that wisdom will visit you and smile upon you'. These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town. Her context was the silence that has so often fallen on African societies once liberation has taken place. It is just such silent acquiescence, she insists, that allow former `heroes of the struggle' to become despots and dictators. Her words are challenging to Pentecostal theologians for at least two reasons. The first and more mundane is that Pentecostalism is most vibrant today in precisely those countries, which can be termed `postcolonial'. The second, and to my mind the most relevant to the movement, is that Pentecostalism was at its beginning a powerful spiritual force because it inherited an ethos of radical difference and because its proponents were unflinching in refusing to be co-opted into any other agenda than the one for which they knew they had been empowered by the Spirit of Jesus Christ. In this sense it was a prophetic religion, a religion similar to that of Elijah and Jeremiah. It is my plea then in this presentation that the so-called `postcolonial' countries will not swallow this new error, which has been called the new Pentecostal rhema from Heaven, which stems, as do so many new theological trends from the Western world. The new emerging Pentecostal Charismatic churches, particularly of the Third World need to have the courage not to be conformists, for such is not the fiber good and courageous leaders have. The hermeneutical pneumatology of the Pentecostal tradition has always been questioned. The early Pentecostals did not even bother to develop a theological hermeneutical position of a subsequent experience of the Spirit; they accepted their experience as from God . When they did begin to develop a Pentecostal theology it was often ridiculed as being primarily experiential, thus in the minds of most, devoid of Biblical theology. Fifty years after the outpouring of the Spirit at Azusa Street many Pentecostal scholars began to re-examine the pneumatology of Luke's writing. In the latter part of the 20th Century many Pentecostal scholars came into their own, examining and challenging many of the previously accepted conclusions of theologians, in regards to the Classical Pentecostal doctrinal position . Their position was that there was a separable and subsequent experience of the Spirit following salvation, which was accompanied by the initial evidence of speaking with other tongues. The initial evidence was for a few, and still is for some, questionable evidence. Such a position stood in opposition to those who declared that there was no second experience of the Holy Spirit for any person other than salvation. If those who believed in the `conversion-initiation, which included the baptism in the Holy Spirit' were indeed correct, then everything that Luke talks about in relation to pneumatology in his two-volume work is totally in relation to salvation. This was the theological pneumatological position prior to Classical Pentecostalism. It did and has resulted in many theological challenges. Scholars who take this position do so on the premise that Pentecost is more of a historical situation for the church. However scholars convinced of the Classical Pentecostal position are refusing to accept this position and have and are continuing to develop an exegetical position for a secondary work of the Holy Spirit in a person's life. This is my personal position made vitally real for me since I did not grow up in a Pentecostal church setting, but rather came into the Pentecostal experience in my early 20's. It is my contention that the theological impact of Christ's ascension prior to the public ascension witnessed in Acts 1 has not been fully examined. Few scholars have dealt with the typological fulfillment firstly, of the work of the High Priest as seen completed in the life of Jesus Christ, or secondly, of His fulfillment of the first four feasts which the Jews were commanded to keep. Both of these aspects very clearly enhance and form a clear indication that the classical Pentecostal theology was and is correct in speaking of a separable and subsequent work of the Spirit following a clear salvation experience. I will seek to elucidate this by an examining the historical background of the first two waves of the Spirit, followed by a preview of the work of the Holy Spirit as seen in the canon of Scripture with emphasis on the New Testament. I will follow this by the development of the idea of regeneration in the New Testament. Finally I will examine Lukan writing in regards to the experience known as the baptism of the Holy Spirit. These chapters will then serve as a base for comparison with the material, which will follow. In the late 20th and early 21st century the Classical Pentecostal doctrine has been challenged by the last two charismatic waves of the Spirit, both of which have spawned a plethora of writings. It is my contention first; that the traditional Pentecostal understanding of the authority of Scripture has been abandoned in that now experience takes precedence over Scripture. Secondly it is clear that these last two waves do not fall within the same parameters as the first two waves in their understanding of a doctrine of separability and subsequence, since they revert to a pre-Classical Pentecostal theological position of only one experience of the Holy Spirit. Thirdly, in a day when Pentecostal scholarship is seeking to become acceptable in their exegesis, the authors of these waves are almost totally eisegetical. The question needs to be asked `Have they subtly taken on a title to glean a following?' It is thus my contention that a survey of these waves shows that they have no common ground with the initial two waves of the Spirit. The indication is that they have deliberately chosen a different Biblical basis and thus disqualify themselves from the Pentecostal Charismatic stream. I will seek to elucidate this by examining the historical background of the last two waves of the Spirit, followed by an examination of the Pentecostal hermeneutic and their lack of hermeneutics, as seen so clearly in their writings. This will be done by pointing out the comparisons to the latter two waves of the Spirit both in theory and in the voluminous writing, which are largely based on eisegesis. The stated desire to `have church without making anyone sick' has broached and taken the movements far into left field. Finally, it is my contention that the third and fourth waves of the Spirit are not new at all. They are simply a rebirth of three disappointing and tragic movements in Pentecostal history. Thus I hope to clearly substantiate that the third and fourth wave of the Spirit are not really waves of the Spirit at all. They are not such in terms of their Biblical theological basis, neither are they such exegetically. They are simply the result of those desirous of the moving of the Holy Spirit who have reached back into the past and reintroduced past aspects of renewal, which unfortunately were man centered and resulted later in much havoc among Christians. I will seek to elucidate these facts by an examination of the history and practice of the (New) Latter Rain, which still haunts Saskatchewan, Canada where tragedies still exist, and the Shepherding movement out of Florida, which after a few years was denounced even by the leaders and finally totally disbanded. Then, finally the Prosperity Movement, which rose and fell as an unacceptable, illegitimate deduction of so called truth of the canon. One hopes and prays that the tragedies in lives will not live to haunt the church if Jesus tarries. We do not want the "heroes of spiritual struggles" to become the despots and dictators of the Pentecostal churches in the Third World. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

The thesis deals with insufficiencies in the management and motivation of sales representatives. Based on an analysis of the present situation, it proposes measures to improve the performance and effectiveness of their work. The theoretical part contains findings from the field of managerial functions and motivation. The practical part analyses the present situation and, based on suggestions and recommendations, proposes changes that are important to ensure fulfilling the plan of a regional branch.

Abstracts in English and Tsonga / This study explored the lack of integrating a scientific imagination and rationality in the hermeneutic and theological practices of neo-Pentecostal churches in the town of Livingstone, Zambia. Although the vantage point of the study was primarily practical theology, the researcher adopted both an interdisciplinary and a multidisciplinary approach. This assisted the researcher in understanding the different theoretical nuances that inform neo-Pentecostal theological practices as propagated by its proponents. An in-depth scientific analysis premised on the critical theory approach was conducted to find out whether or not neo-Pentecostal communicative practices contribute positively to the economic conditions of local church members in Livingstone. The theological framework for this study was based on the “pastoral cycle”, which ought to be at the very heart of any contemporary practical theology (Ballard & Pritchard 2006). The research methodology consisted of data collection, interpretation and analysis (comparing and contrasting primary sources in the light of the data collected). Research participants' personal narratives of their experience of neo-Pentecostal practices were heard in a semi-structured format. These aided in establishing ecclesiastical views on the causes of the lack of integrating a scientific imagination and rationality in neo-Pentecostal spiritual experience; and consequently informed the study on whether the current theological orientations of neo-Pentecostal congregations in Livingstone have a positive or negative impact on the economic conditions of members. Two forms of data collection were employed, namely qualitative interviews and observation instruments. / Ndzavisiso lowu wu langutisa ku pfumaleka ka vuanakanyi hi vuntshwa bya xisayense na ku va na ngqhondo eka mamfambiselo ya vulavisisi na vuxopaxopi ku hlamusela matsalelo na mafambiselo ya swa vugandzeri eka tikereke ta Pentakosta leyintshwa edorobeni ra Livingston, eZambia. Hambileswi masungulo ya ndzavisiso a ku ri mafambiselo ya vugandzeri, mulavisisi u tirhise fambiselo ra interdisciplinary na multidisciplinary. Leswi swi pfunete mulavisisi ku twisisa ku hambana eka swa thiyori leyi yi nga xiseketelo xa Pentakosta leyintshwa ya swa vugandzeri na mafambiselo ya kona tanhilaha swi endliwaka hi lava nga vachumayeri va yona pentakosta leyintshwa. Vuxopaxopi bya xisayense byi seketeriwe hi thiyori yo xopaxopa leyi nga endliwa ku kuma leswo xana mafambiselo ya Pentakosta leyintshwa ya pfuneta eka swiyimo swa ikhonomi eka swirho swa kereke swa yona eLivingston. Rimba ra swa vugandzeri eka ndzavisiso lowu wu seketeriwe hi ndzhenzheleko wa vurisi bya kereke ku nga "pastoral cycle", lowu wu faneleke ku va mbilu ya mafambiselo wahi na wahi ya vugandzeri (Ballard & Pritchard 2006). Methodoloji ya ndzavisiso a yi katsa ku hlengeletea vutivi, ku byi toloka no byi xopaxopa (ku kotlanisa na ku pimanisa swihlovo swa vutivi hi ku landza data leyi yi nga hlengeletiwa). Lava a va ri na xiavo eka ndzavisiso, va endle marungula ya vona na ntokoto wa vona hi mafambiselo ya Pentekosta leyintshwa ya yingiseriwile hi fomati yo ka yi nga kunguhatiwangi swinene ku nga semi-structured format. Leswi swi pfunete ekusunguleni mianakanyo ya kereke ya vukreste hi swivangelo swa ku pfumaleka ka ku hlanganisa na ku anakanya hi vuntshwa mavonelo na ntokoto eka swa moya hi swa Pentekosta leyintshwa; hi ku landza swona leswi, swi pfunete ndzavisiso hi leswo xana mavonelo yo hambana hi swa vugandzeri bya Pentakosta leyintshwa eka nhlengeletano eLivingston leswo xana yi na vuyelo lebyinene kumbe lebyi nga ri ku lebyinene eka swiyimo swa ikhonomi ya swirho. Ku tirhisiwe minxaka mimbirhi ya nhlengeleto ya vutivi, ku nga qualitative interviews na xitirho xa ku languta kunene leswi endlekaka (observation instruments). / Practical Theology / D. Th. (Practical Theology)

[pt] Uma parcela significativa do evangelicalismo brasileiro, o neopentecostalismo, herdado da América do Norte, adere à Teologia da Prosperidade, cujos pressupostos vão de encontro ao núcleo da identidade cristã, a Teologia da Graça. Esta tese propõe analisar os fatores econômicos, políticos, sociais e religiosos que contribuíram para a mudança de paradigma, fazendo com que uma vertente do evangelicalismo pentecostal migrasse da religiosidade pautada na resignação para uma forma de manifestação religiosa norteada pela economia de mercado, o capital e o lucro, distanciando-o da sua origem de santidade e da Teologia da Graça, conforme ensinadas pelo pai do avivamento de santidade ou perfeição cristã, John Wesley e o aproximando do secularismo. Como instrumento de verificação para alcançar o resultado esperado, os elementos norteadores desta pesquisa estão alicerçados na Teologia Sistemática e na corroboração da História, da Sociologia e da Antropologia. / [en] A meaningful parcel of Brazilian evangelicalism, the Neopentecostalism, inherited from North America, adheres to the Theology of Prosperity, whose presuppositions stand against the core of the Christian identity, the Theology of Grace. This thesis proposes to analyze the economic, political, social and religious factors that contributed to a change of paradigm, making that stream of Pentecostal evangelicalism migrated from the religiosity regulated by resignation to a form of religious manifestation guided by market economy, the capital and profit, keeping it away from its origin of holiness and from the Theology of Grace, as they were taught by the father of Sanctity Revival or Christian Perfection, John Wesley, and approaching it to secularism. As instrument of verification to reach the expected results, the guiding elements of this research have as background the Systematic Theology and the corroboration of History, Sociology and Anthropology.

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)

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 and Systematic Theology / D. Th. (Systematic Theology)

L’agriculture et le secteur rural jouent un rôle primordial dans le processus de développement des pays à base agricole. Cett efonction ne peut être assurée qu’à l’aide de politiques publiques qui tiennent compte de la diversité et de la complexité desmilieux ruraux. Le préalable est donc d’avoir des connaissances approfondies de chaque contexte et des dynamiques qui ysont en cours. Ce travail propose alors d’analyser, dans une perspective microéconomique, les relations entre structurationsociale des milieux ruraux et transformation structurelle avec une application à Madagascar, dans la région d’Itasy. La class ede la Petite Prospérité, qui est une adaptation de la notion de classe moyenne en milieu rural pauvre, est alors utilisée commegrille d’analyse. A cette fin, la première étape de recherche consiste en une construction conceptuelle, théorique etméthodologique de la classe de la Petite Prospérité en mobilisant le cadre conceptuel des moyens d’existence ruraux afin deproduire un cadre d’analyse opérationnel. Dans un second temps, le cadre défini est mis en oeuvre dans la stratificationmultidimensionnelle de l’espace social en Itasy à l’aide d’une méthode de classification mixte sur des données quantitativesde 2008. Cette étape permet de mettre en évidence les différentes classes sociales et de Petites Prospérités en Itasy quireflètent l’hétérogénéité de la nature et de l’efficacité des moyens d’existence des ménages ruraux. Dans une troisième étape ,une analyse dynamique des groupes de Petites Prospérités est menée à l’aide de la combinaison de méthodes quantitatives etqualitatives sur une période d’observation longue. Plusieurs trajectoires associées aux différentes classes sont observées etpermettent de comprendre les processus de construction et de transformation des organisations productives familiales enItasy. La dernière étape du travail traite la problématique spécifique de la demande de crédit et de l’adéquation de l’offre surle marché financier en Itasy. Il apparait une forte segmentation de la demande de financement en fonction des groupessociaux et la difficulté de l’offre disponible à satisfaire leurs besoins, malgré l’existence de produits innovants. Des politiquesinclusives et adaptées à chaque classe de ménages s’avèrent donc nécessaires pour assurer un processus de transformationstructurelle rapide et harmonieux en Itasy. / Agriculture and rural sector play a key role in the development process of agriculture-based countries. This function can beensured only by public policy that takes into account the diversity and complexity of rural areas. It is therefore essential todeepen the knowledge of each context and the ongoing dynamics. This study introduces an analysis of the relationshipsbetween rural social structure and structural transformation through a microeconomic perspective, with an application inMadagascar, in the Itasy region. Specifically, the Moderate Prosperty class, which is an adaptation of the middle class notionto poor rural areas, is used as an analytical framework. To this end, the first step aims to conduct a conceptual, theoretical andmethodological construction of the Moderate Prosperity notion by using the rural livelihoods framework and provides anoperational conceptual framework. Second, the conceptual framework, thus defined, is used to implement a multidimensionalstratification of the social space in Itasy by conducting a classification method on quantitative data dating from 2008. Thisstep aims to define the various Moderate Prosperity and social classes that reflect the heterogeneity of the nature andprofitability of the rural households’ livelihoods. Third, a dynamic analysis of the Moderate Prosperity groups is conductedby combining quantitative with qualitative methods based on a longer observation period. Several trajectories linked to thevarious classes can be observed. They allow us to understand the construction and transformation process of the familyproductive organizations in Itasy. The last step uses the Moderate Prosperity framework to study the specific issue of thecredit demand and the supply adequacy on the financial market in Itasy. It appears that the financing demand is highlysegmented according to the social groups and the available supply cannot meet their financing needs, despite the existence ofinnovative products. Inclusive policies that are adapted to each household profile are therefore necessary to ensure a rapidand harmonious structural transformation in Itasy.

No description available.