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1
Darko, N. Darko. "Pentecostalism and Africa-to-Africa missions-financing praxis". Pentecost Journal of Theology and Mission 3 (31 de diciembre de 2019): 87–100. http://dx.doi.org/10.62868/pjtm.v3i1.124.
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This article briefly introduces the missions-financing praxis of four Pentecostal churches that are prominent in the emerging African-to- Africa missions, and how this could form a basis for missional practice. The four major churches are, The Church of Pentecost of Ghana, The Apostolic Faith Mission of South Africa, Light House Chapel International of Ghana, and The Redeemed Christian Church of God of Nigeria. Before we examine the missions-financing of these missional Pentecostal churches, it will be helpful to explain some of the terms that are used in this article, namely, Mission, Missions and Africa-to-Africa missions.
2
Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA". Studia Historiae Ecclesiasticae 42, n.º 1 (22 de agosto de 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
3
Nel, Marius. "REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS". Studia Historiae Ecclesiasticae 41, n.º 3 (12 de mayo de 2016): 147–70. http://dx.doi.org/10.25159/2412-4265/400.
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John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.
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Mzondi, Abraham Modisa Mkhondo. "Looking Back: Theological Reflections on the Intersection between Pentecostalism and Ubuntu within the African Section of the Apostolic Faith Mission of South Africa". Religions 14, n.º 10 (9 de octubre de 2023): 1274. http://dx.doi.org/10.3390/rel14101274.
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Syncretism in the African section of South African Pentecostalism followed the emergence of the Ethiopian movement. The latter took the lead in promoting the syncretising of Christianity and African culture and practice (hereinafter referred to as Ubuntu). A similar syncretism emerged in the Christian Catholic Church in Zion in Wakkerstroom, the “black section of the Apostolic Faith Mission”, soon after the departure of Reverend Pieter Le Roux, who was appointed to lead the Apostolic Faith Mission in Johannesburg since John G. Lake was returning to the USA. This article intends to show that such syncretism did not occur in a vacuum. Rather, it was influenced by the interpretation of some portions of Scripture, the influence of John Alexander Dowie’s praxis and some dreams and visions of a leader of the Christian Catholic Church in Zion in Wakkerstroom. This form of syncretism later permeated subsequent sections of African Pentecostalism in the Apostolic Faith Mission, resulting in the emergence of two categories of African Pentecostalism in the church: namely, those who accept this phenomenon and those who abandon it. These past developments position the Apostolic Faith Mission as a prime example to use in analysing syncretism in Pentecostalism and how it could be addressed by taking cognisance of Ubuntu without committing syncretism. Hence, the following question arises: How can theological reflections on the past experiences of the black section of the Apostolic Faith Mission of South Africa contribute to promoting a biblical approach that takes cognisance of Ubuntu without committing syncretism? This article applies the Magadi research method conceptualised for practical theology to answer this question. It further demonstrates that it is possible to promote a biblical approach that embraces Ubuntu without committing syncretism.
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Clark, Mathew. "Mission Effort in the Apostolic Faith Mission of South Africa". Transformation: An International Journal of Holistic Mission Studies 26, n.º 3 (10 de junio de 2009): 174–85. http://dx.doi.org/10.1177/0265378809104835.
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Venter Shankar, Dawid. "The History of the Apostolic Faith Mission and Other Pentecostal Missions in South Africa". Social Sciences and Missions 22, n.º 2 (2009): 322–23. http://dx.doi.org/10.1163/187489309x12495652056060.
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Mashabela, James Kenokeno. "Africa Independent Churches as Amabandla Omoya and Syncretism in South Africa". Religions 14, n.º 11 (30 de octubre de 2023): 1369. http://dx.doi.org/10.3390/rel14111369.
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This article presents a historical contribution of African Independent Churches in South Africa, particularly with references to the Ibandla lamaNazaretha of Isaiah Shembe, Zion Christian Church (ZCC) of Engenas Lekganyane and the St John’s Apostolic Faith Mission (AFM) of Christina Nku. There is no doubt that these churches continue to be attractive and relevant to the South African context in the 21st century. They form an integrated part of African Christianity in South Africa. The article investigates ways in which these churches respond to the spiritual and cultural needs of Africans. It is interesting to look at how the Holy Spirit, healing, prayer and prophecy manifest in these churches. The concept of African Spirituality is discussed and contextualised within these churches.
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Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe". Studies in World Christianity 17, n.º 1 (abril de 2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.
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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have caused a stir in psychological, linguistics, sociological, anthropological, ethnographical, philological, cultural, and philosophical debates. Yet those in the Apostolic Faith Mission in Zimbabwe argue that their concept of glossolalia is biblically rooted. Surprisingly non-glossolalist Christians also use the Bible to dismiss the pneumatic claims by Pentecostals. The emphasis on speaking in tongues in the AFM has rendered Zimbabwean ‘mainline’ churches like Anglicans, Catholics and Methodists as meaningless. This is the same with African Indigenous Churches which have also been painted with ‘fault-lines’, giving an upper hand to AFM in adding up to its ballooning number of followers. This is as a result of their restorationist perspective influenced by the history of the Pentecostal Churches that views all non-Pentecostal churches as having fallen from God's intentions through compromise and sin. The AFM just like other Pentecostal churches in Zimbabwe exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition, 4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
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Sande, Nomatter y Silas Nyadzo. "Spirit-led Missions". Journal of Pentecostal Theology 31, n.º 1 (21 de febrero de 2022): 133–51. http://dx.doi.org/10.1163/17455251-bja10029.
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Abstract A rigorous approach to missions is a significant trait of classical Pentecostalism. However, the multi-cultural context of the United Kingdom shows that most African Pentecostal churches are struggling to attract much indigenous populace as compared to mega-churches in Africa. Using the case study of Apostolic Faith Mission International Ministries UK, this study explores the church’s strategies to missions and its impact on church growth in the United Kingdom. The study used Spirit-infusion as a theological framework for discussing Spirit-led missions. The study is phenomenological observation qualitative research, data was gathered through in-depth interviews, questionnaires, and participant observations. A key finding was that the church’s missions strategy is spontaneous, all-believers, auxiliary and structured; but they are failing to translate into church growth. The study concludes that the church should revisit the issue of ‘experience’ coupled with negotiating to move beyond the cultural, ethnic, and colonial boundaries. The study recommends that the African Pentecostal theology of missions in diasporic contexts must consider: the Spirit experience; lives concentrated to the Spirit; Spirit of miracles; and Spirit of excellence.
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Nel, M. "Die ontwikkeling van die leerstelling van Goddelike genesing in die Apostoliese Geloof Sending van Suid-Afrika: Enkele kerkhistoriese perspektiewe". Verbum et Ecclesia 14, n.º 2 (19 de julio de 1993): 277–91. http://dx.doi.org/10.4102/ve.v14i2.1073.
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The development of the doctrine of divine healing in the Apostolic Faith Mission of South Africa: some church historical perspectives In this study attention is given to the development of the doctrine of divine healing in the A.F.M of S.A., starting with its historical roots found in the holiness and revivalistic movements of the nineteenth century. A description of the preaching of the doctrine in the A.F.M of S.A. through the eighty five years of its history follows.
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Nel, M. "A Hundred Years of Theological Training in the Apostolic Faith Mission of South Africa". Acta Theologica 34, n.º 1 (17 de octubre de 2014): 108. http://dx.doi.org/10.4314/actat.v34i1.7.
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Essertel, Yannick. "La pédagogie de l’ évangélisation des Noirs d’ Afrique selon la congrégation du saint-Esprit de 1841 à 1930". Social Sciences and Missions 29, n.º 1-2 (2016): 1–36. http://dx.doi.org/10.1163/18748945-02901001.
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In the nineteenth century, François Libermann, a converted Jew who became a priest, is attracted by the ministry to the Black people of the French Colonies and Africa. Having obtained a mission site in Guinea, he sent his first vicar apostolic, Benoît Truffet, who set up the beginnings of a pedagogy of Pauline evangelization, according to the will of Libermann. In 1930, about eighty years later, the Directory for Missions, under the leadership of Bishop Alexandre Le Roy, was an indispensable summary of missionary teaching methods developed by the Holy Ghost Fathers in Africa. After analyzing it, we outline a two-step process. The first step is that of the Pauline insertion, “all in all” marked by kenosis, learning of indigenous languages and the insertion of the missionary in local life. The second step is that of inculturation which consists in making use of the culture as a vehicle for the new faith, then in practising a hermeneutics of cosmogonies and finally in establishing a suitable pastoral approach which should lead to the emergence of a native clergy. This process corresponds to that applied in Oceania.
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Dubarry, Thibaut. "Pentecostal Churches and Capitalism in a South African Township: Towards a Communism of the Market?" Journal for the Study of Religion 34, n.º 2 (21 de enero de 2021): 1–36. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a6.
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With reference to two Pentecostal churches in the Kayamandi suburb of Stellenbosch, South Africa, we consider the ways in which capitalism and the Pentecostal spirit interrelate in a contemporary South Africa. We start off by acknowledging that many forms of Pentecostalism now tend to follow the paradigm set by neo-Pentecostalism, and that the same might be true of our two church communities, Revival Fire Ministries, and the Apostolic Faith Mission, even if the latter is more typically regarded as part of the classical Pentecostal movement in South Africa. Then we discuss Pentecostalism and its relationship to the secular domain. We show how Pentecostalism, in contrast to traditional forms of Christianity, is par excellence involved in the immanent/horizontal affairs of believers' lives. Indeed, the market itself appears to be sacralized, implying a transfer of holiness into the secular domain. We conclude with the idea that we have observed a fourth wave of Pentecostalism, anticipating that the golden age of Gesara/Nesara may be considered as a secular faith, forming a Hegelian synthesis of the two so-called secular religions of the 20th century, capitalism and communism. We have analyzed it as an apocatastasis, meaning restoration to the original or primordial condition1.
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, n.º 1 (13 de julio de 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Masondo, Sibusiso. "The Crisis Model for Managing Change in African Christianity: The Story of St John’s Apostolic Church". Exchange 42, n.º 2 (2013): 157–74. http://dx.doi.org/10.1163/1572543x-12341262.
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Abstract St John’s Apostolic Faith Mission, founded by Christinah Nku (also known as Mme Christinah) and all its splinter groups can be theorized as presenting a crisis model for managing change. These churches provide their members with a well worked out path of inclusion through baptism and related rituals, as well as, alleviation of crisis through an assortment of healing, cleansing and deliverance rituals. There is also a strong element of maintaining a person’s healing through an assortment of rituals of celebration and ideological reinforcement. They do this through a process of resource mobilization from both Christianity and African Religion to set up a religion that adequately responds to both the existential and spiritual needs of their members.
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Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE". Studia Historiae Ecclesiasticae 42, n.º 2 (22 de agosto de 2016): 1–13. http://dx.doi.org/10.25159/2412-4265/103.
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This paper is a first attempt to systematically present a history of Pentecostal Christianity in Zimbabwe. The paper first discusses the introduction of the Apostolic Faith Mission (AFM) in Zimbabwe before moving on to discuss some of the Pentecostal churches born out of the AFM. This is followed by a discussion of the 1980s and 1990s explosion of American type Pentecostal churches and the current Pentecostal charismatic churches that seem to be sweeping the Christian landscape in the country. The paper acknowledges the difficulty of writing a history of Pentecostalism in the country due to a lack of sources. It identifies AFM as the mother church of Pentecostal movements in Zimbabwe, but also acknowledges the existence and influence of other earlier movements. It has shown that the current picture of Zimbabwean Christianity is heavily influenced by Pentecostalism in mainline churches, African Initiated Churches (AICs) and the various Pentecostal movements.
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Santana, José L. "To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654". Religions 12, n.º 5 (11 de mayo de 2021): 334. http://dx.doi.org/10.3390/rel12050334.
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The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a treatise informed largely by these annual letters, personal correspondences, and interactions with the diverse multitudes of people who could be encountered in this early colonial cosmopolitan city—aimed at promoting the necessity of African salvation. From East Asia to Latin America, Jesuits followed the example of their apostolic missionary, Francis Xavier, to bring the Catholic faith to non-Christian peoples. Through De instauranda and the Catholic Church’s collected testimony for the sainthood of Claver, we see how Sandoval and Claver, like other Jesuits of the time, arose as innovative and unique missionaries, adapting to their context while attempting to model the Jesuit missionary spirit. In doing so, this article posits, the historical-religious context of the early modern Atlantic world and global Jesuit missions influenced Sandoval and Claver to accompany enslaved Africans as a missionary theology.
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Nel, Marius. "Current Classical Pentecostal Bible Reading Methods: A Critical Perspective". Theology Today 80, n.º 3 (octubre de 2023): 285–96. http://dx.doi.org/10.1177/00405736231190317.
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The prevailing trend among members of the Apostolic Faith Mission of South Africa (AFM of SA) is to interpret the Bible in a biblicist and literalist way, which conflicts with how early Pentecostals read the Bible. Empirical research completed in 2020 supports the observation. In contrast, early Pentecostals read the Bible with the expectation of meeting God. Their precritical, canonical, and text-centered interpretation focused on the text inductively before they deductively compared it with related texts in a straightforward manner to formulate their teaching. The new generation of Pentecostals applied conservative Evangelical hermeneutics to focus on the world behind the text, using the historical-grammatical method to arrive objectively at the author's intended meaning. It was rooted in the Scottish Common-Sense school of philosophy in a synthesis with the Baconian method. Their new hermeneutic was based on a theory of inspiration that accepted that divine revelation terminated at the end of the first century, resulting in a discrepancy that conflicts with Pentecostals’ expectation for extrabiblical revelations, miracles, and wonders to continue. The article aims to suggest an alternative hermeneutical approach that can constructively address the discrepancy, based on the recently developed scholarly hermeneutic that employs post-critical and postmodern approaches such as literary, reader-response, and advocacy hermeneutics. It utilizes quantitative research and a comparative literature study to realize the aim.
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Clark, Mathew. "A Case Study in Theological Interaction with the Leadership of the Apostolic Faith Mission of South Africa (AFM) and the Elim Pentecostal Church UK at their Centenaries". Journal of the European Pentecostal Theological Association 36, n.º 1 (2 de enero de 2016): 17–29. http://dx.doi.org/10.1080/18124461.2016.1138632.
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Nel, Marius. "Mother tongue in the church: The Apostolic Faith Mission of South Africa (AFM of SA) and Afrikaans as an illustration of the role of mother tongue in the church". Tydskrif vir Geesteswetenskappe 59, n.º 2 (2019): 177–91. http://dx.doi.org/10.17159/2224-7912/2019/v59n2a1.
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Szczepańczyk, Wiktoria Renata. "Eucharystyczny wymiar życia i działalności sióstr karmelitanek Dzieciątka Jezus w latach 1921–1990. Część 2: Wpływ pobożności eucharystycznej na działalność Zgromadzenia". Textus et Studia, n.º 4(28) (10 de febrero de 2022): 85–100. http://dx.doi.org/10.15633/tes.07404.
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The Eucharistic dimension of the life and activity of the Carmelite Sisters of Infant Jesus in the years 1921–1990 Eucharistic spirituality was a very important part of the formation and life of the Carmelite sisters of the Congregation of the Infant Jesus in the years 1921–2021. It was visible especially in the undertaken apostolic activities and service to others. As part of their work with children and adolescents, the sisters tried to teach their pupils to live according to faith. It consisted primarily of introducing them to religious practices, especially daily prayer, participating in the Holy Mass and receiving the sacraments. In addition to organized forms of catechesis, the sisters individually prepared not only children but also young people and adults for the sacraments. The result of the Eucharistic life was service to the poor and the sick, performed by a large group of sisters as part of charity and nursing work. In the 1970s, Carmelite sisters began working on missions in Africa, joining this special evangelizing work of the Church.
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Chikane, Frank. "The Apostolic Faith Mission". International Review of Mission 108, n.º 2 (noviembre de 2019): 363–74. http://dx.doi.org/10.1111/irom.12290.
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Sande, Nomatter. "Historicizing the Apostolic Faith Mission in the United Kingdom". Journal of Pentecostal Theology 28, n.º 2 (14 de septiembre de 2019): 267–83. http://dx.doi.org/10.1163/17455251-02802008.
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This article presents a history of the Apostolic Faith Mission in the United Kingdom from an academic perspective. More specifically, the article discusses the emergence of the Apostolic Faith International Ministries UK (afmimuk). Arguably, the afmimuk is regarded as a missionary field of the Apostolic Faith Mission of Zimbabwe. So, the article discusses the early 20 years of the Apostolic Faith Mission in the United Kingdom. The lack of previous documentation presents a challenge to the writing of the denomination’s history. The article uses historiography by objective (hbo) as a theoretical framework and concludes that the afmimuk is an example of the spread of Pentecostal Christianity in Europe.
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Johnson, Alan. "Apostolic Function and Mission". Journal of Pentecostal Theology 17, n.º 2 (2008): 256–66. http://dx.doi.org/10.1163/174552508x377510.
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AbstractJohnson argues that Pentecostals are no longer clear in their understanding of mission. He suggests that the shift in thinking about mission from pioneer evangelism and church planting to a supportive role among already existing church movements has come in part because of the great success of Pentecostal mission. The lack of a theology of success coupled with an emphasis on responsive peoples has hindered the ability of Pentecostals to see the resistant and those most separated from the gospel. Johnson advocates we revisit a theme important to early Pentecostals who saw themselves as part of a restoration of apostolic power and practice. He conceptualizes this in the notion of 'apostolic function' by which he means a focus on the apostolic task of preaching the Gospel where it has not been heard, planting the church where it does not exist, and leading people to the obedience of faith.
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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa". Studies in World Christianity 26, n.º 3 (noviembre de 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.
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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
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Gacka, Bogumił. "The Mission of the Neocatechumenal Way in Times of Covid-19". Studia Theologica Varsaviensia 60, n.º 1 (13 de diciembre de 2022): 37–50. http://dx.doi.org/10.21697/stv.11380.
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We know that there are many studies, many interpretations of the coronavirus, many scientists and politicians who are studying the coronavirus and its consequences in the aftermath of the pandemic. The Holy See has also set up a task force dedicated to this study:
“To embrace hope, to embrace the human family.” On 20th March, 2020, Pope Francis asked the Dicastery for Promoting Integral Human Development (DSSUI) to create a Commission, in collaboration with other Dicasteries of the Roman Curia and other institutions, to express the Church's concern and love for the entire human family in the face of the COVID-19 pandemic, especially through the analysis and reflection on the socio-economic and cultural challenges of the future and the proposal of guidelines to address them.
In 2020 Anne Case, the Professor of Economics and Publics Affairs at Princeton University, and Angus Deaton, winner of the 2015 Nobel Prize in economics, the Professor of Economics and International Affairs at Princeton University and Presidential Professor of Economics at the University of Southern California, have published their highly important book Death of Despair and the Future of Capitalism. Death of despair from suicide, drug overdose, and alcoholism are rising dramatically in the Western European countries and in the United States of America. In 2018, there were 158,000 deaths of despair in the US, the same number as in 2017. Deaths of despair is called by Anne Case and Angus Deaton the despair epidemic. Long before the arrival of COVID-19, the lives of European and Americans had been disintegrating with deaths from suicide, drug overdose and alcoholic liver disease rising year on year. The despair epidemic and the COVID epidemic make a challenge for American and European capitalism. “COVID is a worldwide pandemic, affecting rich and poor countries, while deaths of despair, although not exclusively American, are much more serious in the US than in other rich countries.” Why is capitalism failing so many? What’s the economy got to do with it? Could the reason for this phenomenon be hidden in a fragmented approach to the human person? Could it be that Capitalism does not pay attention to the true reality of the human person, who is at once, in his or her existence a unity of physiological (material), mental, and spiritual reality not fragmented? The human person whom an economy and indeed any business seeks to serve, is not only the exteriority but also the interiority at once. The person remains the subject of both experiences given from interior and from exterior. A concentration on both kinds of experience which in fact constitute the integral experience of the human person is called for. The same discernment is given by economist Anne Case and Nobel Prize winner Angus Deaton in their statement that “capitalism is an immensely powerful force for progress and for good, but it needs to serve people and not have people serve it.”
The world is experiencing a catastrophe, thus according to Prof. Case and Prof. Deaton capitalism needs to be better monitored and regulated.
Why is lack of religiosity and the decline in churchgoing a problem? One answer is that, over long enough periods of time, religiosity responses to the social and economic environment. In poor countries around the world, especially in Asia and Africa, almost everyone identifies as very religious, but religiosity is lower in richer industrialized countries, particularly in Western Europe. The argument ̶ the secularization hypothesis ̶ is that as education spreads, as incomes rise, and as the state takes over many functions of the church, people turn away from religion. Put crudely, people need religion more in more hostile environments. This would fit the American states, where those with lower incomes and less supportive state governments have a higher fraction of religious people. It would also explain why it is true that, while more religious people do better than less religious people on many outcomes ̶ they are happier, less likely to commit crimes, less likely to abuse drugs and alcohol, and less likely to smoke ̶ more religious places ̶ including US states ̶ do worse on the same outcomes. Religion helps people do better, and they espouse religion in part because their local environment is difficult. When religiosity falls over time, it is the people side of this story that applies, and people lose the benefits that religion brings.
The mission families are grateful to Kiko Argüello and Carmen Hernández for the Neocatechumenal Way they have brought, which is an inestimable gift. According to the iniciators of the Way true communion goes further than any notion of time, place and danger. The mission families experienced this communion with power during this time of pandemic isolation. The growing apostolic faith is the concrete answer to the problems of our life in this time of Covid-19.
The prophetic words of Pope Paul VI are realized particularly in the mission of the Catholic Church in times of Covid-19 within the Neocatechumenal Way. Saint Paul VI, in the audience to the Neocatechumenal Communities on 8th May, 1974, said: “We greet the group of priests and lay people who represent the movement of the Neocatechumenal Communities - here we see post-conciliar fruits! - gathered in Rome from many dioceses throughout Italy and other countries. […] How great is the joy, how great is the hope, which you give us with your presence and with your activity! […] To live and foster this re-awakening is what you call a kind of ‘post baptism’, which can renew in our contemporary Christian communities the effects of maturity and depth which were achieved in the early Church during the period of preparation for Baptism. You do this afterwards. `Before' or `after' is secondary, I would say. The fact is that you aim at the authenticity, fullness, coherence and sincerity of Christian life. And this is a very great merit which, I repeat, consoles us enormously.”
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Easter, John L. "Pentecostalism in Malawi: A History of the Apostolic Faith Mission". Pneuma 33, n.º 1 (2011): 111–12. http://dx.doi.org/10.1163/157007411x554758.
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Ghiuță, Ștefan-Adrian. "The psychopedagogical aspect of catechesis". Technium Social Sciences Journal 38 (9 de diciembre de 2022): 680–84. http://dx.doi.org/10.47577/tssj.v38i1.7978.
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Catechesis, the most important tool for knowing God, is the act that involves man from the age of awareness until the last moment before meeting God. Catechesis, as an apostolic work, as a mission work, requires knowledge in the field, faith and a pure heart, but also a method of sharing the teaching of the Christian faith, that is, a set of rules to be able to make it as well understood as possible.
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KROEGER, JAMES H. "Zasady dynamiki misyjnej według św. Pawła (refleksja misjonarza)". Annales Missiologici Posnanienses, n.º 17 (15 de diciembre de 2010): 7–16. http://dx.doi.org/10.14746/amp.2010.17.01.
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Saint Paul, apostle par excellence, tirelessly labored to spread the Gospel, particularly in the Gentile world. His missionary travels and encounter with diverse peoples, cultures, and religions form the matrix or context of his missionary methods. A comprehensive examination of Paul’s writings yields much mission wisdom and insight shaped by his apostolic experience and dynamic faith. This presentation suggests ten “mission principles”-derived from Paul’s profound reflection and “applied” to missionary engagement today.
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Danielson, Robert A. "Albert B. Norton and the Mukti Revival". Pneuma 42, n.º 1 (16 de abril de 2020): 5–24. http://dx.doi.org/10.1163/15700747-bja10001.
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Abstract Albert Benjamin Norton (1847–1923) is an obscure but important figure in the history of Pentecostalism in India. As a Holiness faith missionary who arrived in India at the calling of Bishop William Taylor, Norton worked in Central India before returning to the United States. He and his wife returned to India at the request of Pandita Ramabai to help build the Mukti Mission and later the accompanying Dhond home for boys. It was Norton who first introduced the speaking of tongues at the Mukti Mission in The Apostolic Faith in 1907, and he remained a friend of Ramabai’s throughout her life. Norton moved from the holiness position to Pentecostalism but maintained his position as an independent faith-based missionary throughout his ministry. This article demonstrates Norton’s connections to the Holiness Movement through Taylor and the first Free Methodist missionaries and argues for his influence on Ramabai as a partner in mission.
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Markos, Antonius. "Developments in Coptic Orthodox Missiology". Missiology: An International Review 17, n.º 2 (abril de 1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Pavari, Never. "The Role of Apostolic Faith Mission in Zimbabwe in the Fight Against Coronavirus". Journal of Public Administration and Governance 10, n.º 3 (13 de septiembre de 2020): 306. http://dx.doi.org/10.5296/jpag.v10i3.17690.
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Practical theology, according to Stone (2002) posits that churches should care and sacrifice for the community. Consequently, Christianity has been handling epidemics for more than 2000 years. This paper seeks to assess the role that is being played by the leadership in Apostolic Faith Mission in Zimbabwe (AFMZ) in response to the COVID-19 pandemic. The term leadership in this paper refers to those in charge of the congregants and this includes church pastors, reverends, bishops and elders. Church leaders are people who play influential roles within their faith communities and the broader local community. They benefit from trust and exercise moral authority over members of their local faith community, and shape public opinion in the broader community and even at the national or international level. The paper argues that the church and its leadership play an important role in providing moral guidance to tackle COVID-19 and also to dispel fear that stalks communities alongside the disease. In order to evaluate the role that AFMZ leadership is playing in the fight against COVID-19, the paper employs a qualitative research approach in its exploration and analysis of data gathered through an online survey method. The paper found out that the church is playing a vital role in communities by communicating messages of hope in the midst of severe fears of COVID-19. It also found out that the church leadership is playing a vital role in changing people’s attitudes toward COVID-19 by providing in depth discussions of safety measures in times of the pandemic. Lastly, the paper found out that the church leadership is not doing enough on the practical matters like providing food to the most vulnerable groups in their respective communities and for quarantined patients, maintaining clear communication with families and ensuring that basic primary care is not undermined due to limited finances. The paper therefore recommends that more finance should be availed to church leadership especially from the main church coffers to enable them to meet the above-mentioned demands.
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Jelantik, Yohanes Padmono Hapsara. "Evangelisasi". Lux et Sal 1, n.º 1 (1 de noviembre de 2020): 63–72. http://dx.doi.org/10.57079/lux.v1i1.12.
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Evangelization is the natural obligation of the Catholic Church. The apostolic exhortation of Pope Paul VI" Evangelii Nuntiandi" demands the Church, both hierarchy and laity, to be continuously evangelized. The mission-evangelization center is one of the lay movement groups in the Diocese of Surabaya. It makes many evangelization courses in many parishes under the control of the Diocese. Its members concern about bringing Jesus into their everyday life experience. The goal of this program is to build Christian faith to be more and more qualified. This paper intends to examine the evangelization course in the Diocese of Surabaya and its role in deepening the people's faith.
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Buzalic, Alexandru. "La beatificazione dei vescovi romeni uniti, alla luce della teologia del martirio". Studia Universitatis Babeș-Bolyai Theologia Catholica 66, n.º 1-2 (15 de diciembre de 2021): 57–74. http://dx.doi.org/10.24193/theol.cath.2021.03.
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The Beatification of the United Romanian Bishops, in the Light of the Theology of Martyrdom. The Church of Christ fulfills three functions in the history of salvation: martyria, leiturgia and diakonia. Confession of Faith, martyria, it is a fundamental mission entrusted to the Church, which is exercised by preaching the Gospel (Matt. 28:19), the Logos transmitted and explained, the life in the faith and defending it from internal enemies (schisms, polemics, etc.) or external ones (heresies and persecutions). Since the times of apostolic and ancient Christianity martyria was achieved through a testimony of faith strengthened by resistance to persecution and the radicality of the sacrifice of life, starting with St. Stephen, passing through the long line of martyrs of all times, in 1623 by the martyrdom of St. Archbishop Joshaphat for the unity of the Church, the Churches United confessing from now on, with the price of shed blood, the faith and mission entrusted by Jesus “that all may be one” (Jn 17:20). During the persecutions of the twentieth century, the United Romanian Church wrote a page in the “theology of martyrdom”, building the Church, fulfilling its crown of martyrdom, the beatification of martyrs to restore the unity of the Church opening a new stage in the history and mission of contemporary Christianity. Keywords: beatification, Church, Catholicism, Greek Catholicism, martyrdom, theology, unity.
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Sterk, Andrea. "“Representing” Mission from Below: Historians as Interpreters and Agents of Christianization". Church History 79, n.º 2 (18 de mayo de 2010): 271–304. http://dx.doi.org/10.1017/s0009640710000041.
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Discussion of mission in east Roman or Byzantine history has typically focused on imperial ambitions, royal conversions, and a “top-down” approach to Christianization. The Christian emperor, the earthly image of the heavenly king, had been called by God to propagate the faith and civilize the barbarians. Toward this end he sent out emissaries to foreign potentates, and the conversion of the ruler was soon followed by the Christianization of his people. Such narratives largely ignore missionaries “from below,” deemed “accidental” evangelists, and focus instead on imperially sponsored or “professional missionaries.” Several recent studies have added nuance to the traditional picture by devoting increased attention to mission from below or presenting Christianization as a process comprising multiple stages that spanned several centuries. Building on my own previous article on this theme, the present essay will reexamine narratives of unofficial mission on the eastern frontiers, in particular accounts of captive women credited with converting whole kingdoms to the Christian faith. In each case a female ascetic has either been taken prisoner or has lived for some time as a captive in a foreign land just beyond east Roman borders. The woman's steadfast adherence to her pious way of life, performance of apostolic signs, and verbal testimony to faith in Christ move the ruler and his people to accept the Christian God.
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Hill, Christopher. "The Nordic and Baltic Churches". Ecclesiastical Law Journal 3, n.º 17 (julio de 1995): 420–23. http://dx.doi.org/10.1017/s0956618x00000429.
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In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Joint Declaration. This begins by a mutual acknowledgement of each other's churches as part of the One, Holy, Catholic and Apostolic Church. A second acknowledgement follows concerning the mutual presence of the Word of God and the Sacraments of baptism and the eucharist;then acknowledgements of the common confession of the apostolic faith and the ministry as both an instrument of grace and as having Christ's commission.
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Sande, Nomatter. "Greening Faith and Herbology in Pentecostalism in Zimbabwe". Journal of Religion in Africa 49, n.º 1 (22 de diciembre de 2020): 59–72. http://dx.doi.org/10.1163/15700666-12340158.
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Abstract The role of religion in ecological discourse has gained ground in the quest to improve people’s lives in society. Herbal medicine is known to treat complex diseases. However, there are complexities in protecting the environment since herbal medicine entails having an in-depth understanding of traditional knowledge systems, beliefs, and practices. Pentecostal churches in Zimbabwe such as the Apostolic Faith Mission (AFM) have remained impervious to the widespread campaign promoting the use of herbs as an effective healing treatment. Divine healing is central to the AFM, and thus they view traditional herbal medicines as originating from evil spirits, despite scriptures referring to herbs as both food and medicine. Accordingly, developing a theology of ‘greening faith’ in the AFM will foster a constructive attitude toward the use of traditional herbal medicines. This article examines the position of the AFM on traditional herbal medicine and utilises ecotheology as its theoretical framework together with data gathered through in-depth interviews. The article concludes that the AFM should consciously use faith to protect the environment and promote the health and well-being of its believers.
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Kgatle, Mookgo Solomon. "Cultural Challenges about Migration in the Apostolic Faith Mission International Ministries United Kingdom: An Ethnographic Approach". International Journal of Critical Cultural Studies 21, n.º 2 (2023): 43–53. http://dx.doi.org/10.18848/2327-0055/cgp/v21i02/43-53.
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Egbunu, Emmanuel A. S. "Anglicanism in Africa: History, Identity, and Mission". Unio Cum Christo 8, n.º 2 (1 de octubre de 2022): 167. http://dx.doi.org/10.35285/ucc8.2.2022.art12.
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A historical perspective is a vital part of insight into Anglicanism in Africa. This article assesses the role of missionaries when colonialists and missionaries were often perceived as collaborators. Further, the African nations’ struggle for independence impacted issues of identity and enculturation, so it offers a review of the place of African cultural and religious practices in this new faith, including the place of the uneducated in a seemingly elite religion and how addressing this necessitated liturgical renewal and other adaptations. Finally, it will look at the Anglican mission in African societies in relation to leadership, injustice, poverty, disease, secularization, and a restive youth population and highlight African Anglicans’ response to Western revisionist tendencies and redefinitions of gender and family. KEYWORDS: Anglicanism, bishop, colonialism, historical perspective, identity, Kikuyu Conference, East African Revival, missionary
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Sande, Nomatter y John Ringson. "The Liberation Praxis of Disability Theology within the Apostolic Faith Mission of Zimbabwe: A Christian Theological Perspective". Cuestiones Teológicas 47, n.º 107 (2020): 78–93. http://dx.doi.org/10.18566/cueteo.v47n107.a05.
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Chivasa, Norman y Francis Machingura. "“One person‟s meat is another‟s poison”: Conflict Management in the Apostolic Faith Mission in Zimbabwe". Journal of Religion and Theology 2, n.º 1 (2018): 73–84. http://dx.doi.org/10.22259/2637-5907.0201005.
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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion". Studies in Church History 53 (26 de mayo de 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.
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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925". Pneuma 32, n.º 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.
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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.
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Gitre, Edward J. "The 1904–05 Welsh Revival: Modernization, Technologies, and Techniques of the Self". Church History 73, n.º 4 (diciembre de 2004): 792–827. http://dx.doi.org/10.1017/s0009640700073054.
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Surveying the short history of pentecostalism in 1925, Frank Bartelman—a consummate “insider historian”—reckoned that although the Azusa Street revival had become “full grown” in Los Angeles, California, it was “rocked in the cradle of little Wales.” In pentecostal historiography much ink has been spilled connecting the causal dots of precedence. From whence did the movement come? Los Angeles? India? Topeka, Kansas? Historians of pentecostalism are cognizant of the 1904–05 Welsh revival; they readily acknowledged that it in some way influenced the Apostolic Faith Mission in Los Angeles. My goal here is not necessarily to argue one way or another but rather to resurrect from the dustbin of history a significant event that deserves its own due. This is a story, argues historian Rhodri Hayward, that “has been largely forgotten.”
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Adu-Gyamfi, Samuel, Mariama Marciana Kuusaana, Benjamin Dompreh Darkwa y Lucky Tomdi. "The Changing Landscape of Mission Medicine and Hospitals in Sub-Saharan Africa". Christian Journal for Global Health 7, n.º 5 (21 de diciembre de 2020): 65–81. http://dx.doi.org/10.15566/cjgh.v7i5.417.
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Missions have played numerous developmental roles towards the achievement of economic and social advancement including the provision of healthcare. From their entry into Africa, they have employed numerous methods in order to introduce their Christian faith. The construction of schools and hospitals, engagement in public health campaigns, provision of relevant services for the poor, and spearheading the provision of formal education, among others, have been the most effective mechanisms. The activities of missionaries have taken different dimensions as their scope continues to change over time. Nevertheless, existing literature shows little data on the changing landscape of mission medicine and hospitals in Africa. Using a systematic literature review approach, the current study discusses the changing landscape of mission medicine and hospitals in Sub-Saharan Africa. This contribution dwells partly on the missionary theory of medical practice to define most of the services of these faith-based organization (FBOs) in Africa. Findings from the study have revealed that mission hospitals have established schools and training schemes that allow them to train medical personnel to complement the limited number of health personnel on the continent. In the twenty-first century, they have contributed to achieving the targets of the Millennium Development Goals (MDGs) and the Sustainable Development Goals (SDGs), especially aspects that focus on health. It is evident that while the focus, methods, and partnerships have changed, missions in healthcare have not diverted their attention from sharing the gospel of Jesus Christ.
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Osredkar, Mari Jože. "Vloga prof. Lamberta Ehrlicha pri ustanovitvi Družbe za širjenje vere na slovenskih tleh". Res novae: revija za celovito znanost 8, n.º 1 (junio de 2023): 7–28. http://dx.doi.org/10.62983/rn2865.23a.1.
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The article presents the role of prof. Lambert Ehrlich at the founding of the Society for the Propagation of Faith (SPF) on Slovenian soil. Already in 1918, three years before coming to Ljubljana, Lambert Ehrlich and his brother Martin proposed to the Bishop of Ljubljana, Anton Bonaventura Jeglič, to establish the SPF on Slovenian soil; this one was elevated to an apostolic institution with headquarters in Rome in 1922, one hundred years after it was founded in France. During the missionary course organized by Professor Lambert Ehrlich in Ljubljana, on January 7, 1924, the Bishop Jeglič ceremoniously founded the Slovenian branch of the SPF. We read about this event in the Diocesan Gazette of the Diocese of Ljubljana and in the Katoliški misijoni magazine. The members of the Society pledged to pray for the missions every day and donate money for the missionaries every day. In order for the society to be able to carry out its mission, Ehrlich also founded the magazine Katoliški misijoni, as well as The Office for the Missions, and, on the initiative of the Holy See, proposed to the Bishop Jeglič that the mission feast be celebrated on the last Sunday in October.
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Gardocki, Dariusz. "Misja Kościoła — niezwykła zwykłość nauczania papieża Franciszka". Poznańskie Studia Teologiczne, n.º 34 (28 de agosto de 2020): 107–29. http://dx.doi.org/10.14746/pst.2019.34.07.
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With Pope Francis a new chapter has begun in the history of the Church. This newness refers to the new internal situation of the Church, new “signs of time”, and new challenges which the Church has to face. Through the symbolic gestures of his pastoral practice and the directions indicated in his homilies and encyclical letters Francis responds to these challenges in the spirit of the Gospel.
His whole pontificate is characterized by the profound desire to impart the newness and fresh- ness of the Gospel as well as what constitutes the core of its teaching. In this endeavor of returning to the sources, he sees the possibility of renewal of the Church. This entails a discernment of what constitutes the center and core of the Christian proclamation versus what is secondary, as well as how Jesus’ teaching has been distorted and deformed over the centuries. Francis speaks about the necessity of the apostolic and pastoral conversion of the Church. The Church has to undertake the “option for mission” and “apostolic dynamism”. She must go to the peripheries.
In his teaching Pope Francis imparts the traditional doctrine of the Church. But he does it in a new way, using new language, new gestures and a new way of life. Like his predecessors, he wants to serve the faith. He does not wish to change what constitutes the core of the Christian faith. But he wants the Church to grow in the understanding of the Gospel as well as in the discernment of the ways of the Spirit. Therefore, he emphasizes the constant need for the attitude of discernment. This is what he has learned above all from Ignatian spirituality and his pastoral experience: “the discernment of the spirits”.
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Quampah, D. Quampah. "The changing faces of missions: Pentecostal diaspora perspective from South Africa". Pentecost Journal of Theology and Mission 1, n.º 1 (1 de julio de 2016): 52–63. http://dx.doi.org/10.62868/pjtm.v1i1.167.
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Traditionally Christian mission has been associated with the Western missionary traversing formidable geographical and cultural barriers in the 19th and early 20th centuries to evangelise, as it were "the heathen". No matter how well intentioned this mission was, it was mixed up with a baggage of European imperialism, slave trade and commercial interest, which to some extent discredited an otherwise noble venture. In an extreme response, some scholars are suggesting that the word 'mission' should be dropped from Christian vocabulary, because 'mission' carries a lot of negative connotations such as collaborating colonialism, and taking an aggressive stance against other faiths, which prevent constructive dialogue. These criticisms notwithstanding, the legacy of the 19th century European missionaries needs to be appreciated, as the global expansion of the Christian faith today can only be ascribed to the foundational work of these missionaries, who transcribed our local languages, translated the Bible, brought the benefits of Western education, which today enables us to participate in the global community, and the blessing of orthodox medicine, among others.
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Quayesi-Amakye, Joseph. "A YEAST IN THE FLOUR: PENTECOSTALISM AS THE AFRICAN REALISATION OF THE GOSPEL". Studia Historiae Ecclesiasticae 42, n.º 3 (23 de febrero de 2017): 71–84. http://dx.doi.org/10.25159/2412-4265/1591.
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The paper discusses the contributions of Pentecostalism to the development of the Christian faith in Ghana and Africa. It argues that Pentecostalism is what fulfils the aspirations and quest of Ghanaian (African) Christians in their search for authentic Christian life. Christianity came to West Africa as a Western contextualised religion impinged by the nineteenth-century rationalisation, the product of the Enlightenment. This paper contends that Pentecostals influence the ethos and praxis of older mission churches in Ghana. It describes, analyses and assesses the various ways Pentecostals are helping to integrate the Christian faith into the religio-social contexts of Ghanaians. This is a complete paradigm shift from their earlier posture to social matters.
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Black, Ronald. "Hegarty’s lists: Jura names in 1625". Innes Review 73, n.º 2 (noviembre de 2022): 178–208. http://dx.doi.org/10.3366/inr.2022.0334.
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In 1624–25 a Franciscan brother, Patrick Hegarty, visited the isle of Jura as part of an apostolic mission to the West Highlands, and brought forty-two individuals back to the faith. He listed their names in latinised form in a document which survives in the Vatican. Ronald Black attempts a thorough analysis of the names with the aim of establishing the identity of each individual. To do this he presents a numbered table of the names in their Latin, Gaelic and English forms, summarises the history of Jura landownership from 1334 to 1624, and then discusses each name individually. The names represent about 10% of Jura’s population, concentrated in the south. Black finds that at least 40% of them represent the hereditary professional classes of Gaelic Scotland, those whose heritage was most under threat from the Reformation, the recent Campbell takeover of most of the island, and the Statutes of Iona.