Churches In South Africa Research Articles

Pentecostal Liturgical Spaces

The Anglican Communion recently faced a threat of a split between revisionist and conservative groups about the acceptance of LGBTQIA+ members and ministers in liturgical spaces or their exclusion based on their status. The study aims to use the journey of the Anglican Communion as a case study to find out whether these positions are also prevalent in liturgical spaces in Pentecostal congregations and whether it is a contested or embracing space towards LGBTQIA+ members and ministers. The study employs decolonial and intersectional approaches to critically analyse ecclesial pronouncements of the Apostolic Faith Mission of South Africa, a Classical Pentecostal church in South Africa, to determine whether these position statements are conservative or revisionist; whether Pentecostal liturgical spaces are contested or embracing for LGBTQIA+; and if not, what can be done to transform Pentecostal liturgical spaces into welcoming and embracing spaces for LGBTQIA+ members and ministers. The Apostolic Faith Mission of South Africa, standing in the Classical Pentecostal tradition, can find in their tenet of the priesthood and prophet-hood of believers, a democratic and transformative principle, that is inclusive of LGBTQIA+ members and ministers; Pentecost offers a humanizing pneumatological space that embraces the God-given humanity of the LGBTQIA persons and cultivate respect for their human rights to live without fear of discrimination, bias and prejudice in the household of faith. Such Pentecostal liturgical spaces reflect the queer sociality of the Azuza Street Revival.

Mega-costalism, socialising, and prosperity gospel in the South African context

There is a rising phenomenon of mega Pentecostal churches in South Africa and elsewhere on the continent of Africa, which is conceptualised here as mega-costalism. The phenomenon refers to churches with mega-church buildings that can attract large crowds in church attendance. Previous studies have focused on the prosperity gospel and the socialising aspect of membership in mega Pentecostal churches. This literature review on the mega Pentecostal churches has some economic, sociological, and theological implications. Economically, the larger the church is the more income in tithes and offerings can be received. Sociologically, the church creates an opportunity for the sharing of common interests, socialising, and interaction of the church members with one another. However, theologically (particularly in the discipline of missiology), there is a need to research how megachurches can orientate their members on discipleship-making, with some implications for fulfilling the mission of God. To fill this gap, this article uses missional ecclesial imagination as a theoretical framework, to argue that the primary purpose of the church goes beyond the aspect of socialising among members and a prosperity gospel, towards the fulfilment of the mission of God. Therefore, the missional ecclesial imagination is relevant for the orientation of megachurches towards the mission of God. Data were collected by reviewing the literature on the mega Pentecostal churches in Africa, the missional ecclesial imagination, the prosperity gospel, and the socialising among church members.Contribution: This article makes a unique contribution to the research on mega Pentecostal churches by proposing a missional ecclesial imagination, which is relevant for the church’s orientation towards discipleship-making, with some implications on the mission of God.

De Kaapsche Kerk, the British Empire, slavery, and the discourses of good and evil

It is a well-known history that the Dutch church in South Africa’s Cape colony up until the early 19th century had readily accommodated the institution of slavery as commonly practiced within Cape Dutch society. Slavery was not seen as “good” but generally accepted as an unfortunate reality of life. Some groups of people, particularly those of non-European heritage, were seen within this colonist society as naturally predisposed for slavery. Biblical arguments regarding examples of the non-denunciation of slavery in both Old and New Testament scriptures could easily be mustered in defence of the institution against the rare voices protesting the practice. In that sense the Cape Church was not any different from most other Christian churches in colonial societies worldwide. Yet the Cape church also had some strong antislavery statements and advocates from within its ranks since at least the first half of the nineteenth century. As seen for example in Dreyer’s collection of documents under the title, “Die Kaapse Kerk en die Groot Trek”, several high placed church leaders opposed the migration of Dutch farmers from the Cape colony in the 1830s on the basis that the migration occurred in disobedience to British colonial legislation that were effectively seen as seeking to stamp out slavery and associated practices. The Dutch farmers tended to see the British Empire as an evil empire. The Cape Church leadership, to the contrary, which by then included a number of abolitionist Scottish pastors in its ranks viewed their emigrating members, at least initially, as being in rebellion not only against the civil rulers but also against the church, and they, albeit for the most part unsuccessfully, sought to dissuade the emigrants from abandoning their chosen paths. In the subsequent decades a number of Cape Church pastors sought contact with the migrants with the intent of bringing them back into the fold. This article presents the case of a noteworthy equalisation campaigner in this regard, Rev. D.P.M. Huet. Another episode occurred later in the 19th century in the mission fields associated with the Cape Church in central Africa, Nyasaland as it was known at the time. Again, it is a well-known story that some of the early Christian missionaries in these areas, most notably David Livingstone, confronted slave traders and agitated against the practice which was still rife throughout the region during much of the 19th century. Yet, as far as the Cape Church and Afrikaners more generally were concerned, historical accounts often suggest that particularly the northern Boers were more often themselves involved in the slave trade rather than acting against it. Yet, as this article will indicate the early missionary enterprise of the Cape Church in central Africa actively engaged in anti-slavery activities with a central character in this being missionary, William Hoppe Murray who served as leader of the mission in Nyasaland for a substantial period.The article finally discusses the case of De Kaapsche Kerk (the Dutch Reformed Church in the Cape Colony) in relation to slavery and empire with reference to notions of good and evil.

Akiga Sai from the perspective of Dutch Reformed Church missionaries:

Akiga Sai (1898-1959) is heralded as one of the few indigenous African anthropologists and historians of the early twentieth century. His work for the Dutch Reformed Church in South Africa (DRCSA) as evangelist, teacher, and translator (1915-1945), however, is under-researched. Furthermore, despite the significance of Sai’s life and work, no biography of his life has been published. This article illustrates that it is possible to extract valuable biographical and contextual data regarding Sai from the records of the DRCSA Sudan Mission, demonstrating the collection’s value regarding early documentation of indigenous communities. By compiling a partial biographical profile of the Nigerian Tiv writer, politician, translator, and evangelist Akiga Sai as a case study, this article highlights the importance of the DRCSA’s archival collections, specifically the documentation relating to the Cape Synod’s Sub-Commission for Foreign Missions [Buitelandse Sending Subkommissie]. Part of the DRCSA’s heritage is its archive: the rich and varied sources, available in a wide variety of languages, contains valuable information about aspects of (Southern) African history unavailable elsewhere.

Expressions of whiteness? A Black ecclesiological reflection on Fresh Expressions of Church

The article presents a critical literary analysis of the Fresh Expressions of Church movement, which started in the United Kingdom (UK) and was subsequently adopted by some mainline churches in South Africa. The authors review the genesis of the movement and its models, development and approaches in order to understand its relevance for the post-apartheid South African context. The authors then critically compare, through a literary analysis, the theological praxis of the Fresh Expressions movement and bring it into critical dialogue with some Black Liberation Theologians and Steve Biko of the Black Consciousness Movement who, when apartheid was at its height in South Africa, argued for a ‘Black expression’ of church. In the article, the authors reach a dramatic point by asking whether a ‘fresh expression’ is indeed needed, in the light of an existing ‘Black expression’ of faith and lived religion in South Africa that has historically been ignored and stifled. The article concludes with a call to embrace Black Ecclesiology in the post-apartheid context.Intradisciplinary and/or interdisciplinary implications: The article concludes with a call to embrace Black Ecclesiology in the post-apartheid context.

Rethinking a fundamentalist literalist reading of Mark 16:18 by some new prophetic churches

Some of the New Prophetic Churches apply the fundamentalist literalist reading of the biblical text in their sermons and theology because of a lack of knowledge and application of proper reading and interpretation of scripture. The fundamentalist literalist reading of scripture particularly Mark 16:18 is linked here to the abuses by some of the pastors in New Prophetic Churches. In addressing these challenges, this article proposes a proper exegetical study of Mark 16:18 that pays attention to the context of the text, the historical background and the grammar of the text. This will be achieved by giving a background to a fundamentalist literalist reading of scripture in Pentecostalism particularly as practised by New Prophetic Churches in South Africa. The article will also highlight some of the challenges posed by the fundamentalist literalist reading of scripture. The final section is an exegetical study of Mark 16:18, which is interpreted by recognising the whole passage of Mark 16:9–20 even though some New Testament scholars do not recognise this longer ending. This article reflected on this passage in response to the fundamentalist literalist reading among New Prophetic Churches not necessarily to enter the debate between the short ending and longer ending.Contribution: This article challenges fundamentalist literalist reading of scripture in New Prophetic Churches. The article proposes a thorough exegetical reading of Mark 16:18 that recognises the exegetical tools such as history, grammar and the context of the text.

Faith in Conflict: Examining the Varied Available Chronicles of Churches' Responses to the South African Border War and Their Enduring Legacies

On 26 August 1966, the first skirmish between the South African Defence Force (SADF) and the South West Africa People's Organisation (SWAPO), known as Operation Blue Wildebeest, took place and the hostilities, which had been increasing for some time, were ignited. Thus, the South African Border War, otherwise known as the Namibian War of Independence, which would span the next two decades, began in earnest. This paper examines the conflict from the discipline of Church History in order to illuminate the nuanced development of the relationship between the church in South Africa and the concept of war, as well as the varied responses from different denominations to the conflict as it progressed. As the last conflict, which necessitated an active draft of South African men, the war's immediate effects were felt throughout society and persisted into the future. The churches' responses ranged from staunch support for the government's decision and involvement in the war to vocal opposition, thus reflecting diverse theological perspectives and ethical positions. The article sheds light on how different denominations responded publicly to the war, with the aim to highlight how these discussions were influenced by the circumstances of the time and how they changed in the following years leading up to the close of the war.

Pastoral Care Regarding Sexual Addictions within the Context of the Pentecostal-Charismatic Churches in South Africa

Pastoral Care Regarding Sexual Addictions within the Context of the Pentecostal-Charismatic Churches in South Africa

Interpreting History. Unlocking Various Phases of History in the Story of the Upington Uniting Reformed Church over its first Hundred Years of Existence (1875–1975)

The Upington congregation of the Uniting Reformed Church in South Africa (URCSA), established in 1875, is one of two URCSA congregations in Upington in the Northern Cape province of South Africa. The congregation has a long, interesting history entrenched in the sociopolitical realities of the “Coloured” people of the Orange River Valley in and around Upington. This article explores the history of this congregation, its origins as a mission station on the other side of the Orange River, and the complexities and perceived cultural boundaries linked to its establishment and development. Furthermore, there is the story behind the significant church schism of 1902. The article also focuses on the interesting, complex link between the former Dutch Reform Mission Church (DRMC) Upington congregation and the Dutch Reform Church (DRC) Upington over certain periods—a relationship of many phases. This is an attempt to discover new elements and perspectives on the history of the URCSA Upington, adding to current engagements and evaluations of congregational histories in eras before the so-called postcolonial era. Church and congregational records (including celebratory publications), theses linked to the establishment of churches in the 1800s in the Orange River Valley, and historical documents of the former DRMC form the basis of this study (source analysis).

The Silence of Lukewarm Churches in South Africa Today: A Theo-ethical Analysis of the Implications of the Zondo Commission for the Church

This article attempts to engage theologically with the implications of the findings of the State Capture Commission (commonly known as the Zondo Commission) for the church in South Africa today. The article is the product of a presentation by the author at the contact session of the Northern Theological Seminary (NTS) of the Uniting Reformed Church in Southern Africa. Initially, the author was in a conundrum because, legally, the church as an institution was not involved in so-called “state capture.” However, after careful consideration, it became clear that the church in South Africa had failed in its task as “the maker of conscience” (Batten 1902) or moral compass. Hence, this article is guided by the notion of “lukewarm” that is found in the Bible to refer to the conduct of the church in relation to so-called state capture in South Africa. The article explores the history of state capture and the politics thereof, as well as the role of the church in relation to state capture.

The Disruption of Migrant Labour on the Labourer, Family, Community, Land and Religion or Church in South Africa during the 20th Century

The Disruption of Migrant Labour on the Labourer, Family, Community, Land and Religion or Church in South Africa during the 20th Century

Die begrippe ‘gemeen akkoord’ en ‘buite kerkverband plaas’ in kerkregtelike perspektief

The concepts ‘mutual concensus’ and ‘exclusion from the church community’ in Church Polity: Ecclesiastical decisions about the calling and ordination of women in the offices in local congregations became a burning issue in Reformed Churches world-wide and even resulted in divisions and schisms. This is currently also the case in the community of the Reformed Churches in South Africa (RCA) (Gereformeerde Kerke in Suid-Afrika [GKSA]). The 2009 General Synod of the RCA resolved that women may not be ordained in the offices of ministers and elders. Subsequent Synods re-affirmed this decisions by a mere majority of votes according to Article 31 of the Church Order of the RCA. Despite these resolutions of various Synods, some local churches proceeded with the ordination of women in the applicable offices. Two of these local churches were subsequently excluded from the community of Reformed Churches within the RCA, by two classes with the argument that they disregarded the ‘common concent’ underlying the official synodical decisions. This study focuses on the question: what is ‘common consent’ within the context of Reformed Church polity and does this polity enable major assemblies to exclude local churches form the church community merely by way of a motion, just because they cannot reach concensus about a synodical resolution? The central-theoretical argument of the study is that the concepts ‘mutual consent’, as well as ‘exclusion from the church community’, should be revisited, because the current ‘application of these ideas in the RCA results in irresponsible collective church discipline, leads to schism in the church community, the binding of consciences and the violation of the rights of called church officials’.Contribution: This article proposes a responsible code of conduct in the RCA regarding the matter of local congregations that cannot, as a matter of conscience and after many petitions of protest, adhere to the synodical decisions about the prohibiting of the ordination of women in local churches. ‘Mutual consent’ cannot be understood in an absolute sense and ‘exclusion of the church community’ is a hierarchical action that runs against the core principles of Presbyterial church polity. A more responsible code is of the utmost importance.

Breaking the silence: Is the church failing to address South Africa’s sociopolitical problems?

This article investigates why the Ecumenical Church in South Africa has not responded effectively to social issues such as bad governance, corruption, inequality, crime, and ethical decline. It uses contextual and comparative analysis to examine the historical, political, and theological factors that influence the church’s role and identity. It draws on missiology, practical theology, and ecclesiology to argue that the church is neglecting its moral and prophetic duty to uphold human dignity and value, and to offer hope and healing to all. The investigation identified six reasons for the church’s social failure and proposes some practical and theological ways to improve its social responsibility and witness.Contribution: This article challenges the church to be a prophetic voice and witness for social transformation in South Africa. It calls for a national convention of Christian leaders to craft a unified vision for the country’s future and foster dialogue, cooperation, and social responsibility among diverse and complex churches.

Megacostalism and the pandemic: Developing a megacostal theology of care beyond COVID-19

Megacostalism and the pandemic: Developing a megacostal theology of care beyond COVID-19

The Response of the Dutch Reformed Church Mission to Labour Migration from Malawi to South Africa 1889–1994: A Leaf to be Borrowed by the 21st Century African Churches

This article mainly highlights what southern African Churches can learn and borrow as a leaf from the contribution of the Dutch Reformed Church Mission to labour migration from the Central Region in Malawi to South Africa between 1889 and 1994. It is argued that although push factors for labour migration were the legacy of Western economic imperialism, the Malawi government’s inability to create jobs for its citizens and some Malawians’ belief that migration from Malawi to South Africa was a means to fulfil their heart-felt and lifetime desire for economic opportunities, the mission played an important role in responding to labour migration. While it is understandable that the contexts of the 19th century and 21st century are different. Also, the truth that the Dutch Reformed Church in South Africa supported the apartheid government, this article arguably stresses that there are important lessons the Southern African Churches may learn from the mission’s response to labour migrants.

Clergy Vestment: An Analysis of the Ecclesiological and Theological Journey of African Pentecostal-Charismatic Churches in South Africa

Historically, African Classical Pentecostal Churches (the African sections of the Apostolic Faith Mission, the Full Gospel Church, the International Assemblies of God, and the Back to God-Assemblies of God) did not used clergy vestment. The use of clergy vestment emerged among African Pentecostal-Charismatic Churches when Gladstone Botwana, the founder, and head of Zoé Bible Church in Soweto, was elevated to the office bishop in 1996. Currently, the use of clergy vestment has become a norm among African Pentecostal-Charismatic Churches in South Africa. This article uses desktop research method to analyse the ecclesiological and theological journey of clergy vestment among African Pentecostal-Charismatic Churches in South Africa between 1996 and 2022. It shows that association with African Pentecostals from the United States of America and the Commonwealth Dominican influenced this trend and provided them with a Christian leadership accountability platform accompanied with a new ecclesiastical and theological identity.

Die bedieningbehoeftes van Afrikaanssprekende universiteitstudente in Suid-Afrika

The ministerial needs of Afrikaans-speaking university students in South Africa. This article is the result of an empirical study conducted in the student congregations of the Dutch Reformed Church, the Netherdutch Reformed Church of Africa and the Reformed Church in South Africa. The study has been done to answer the question: What are the miniserial needs of Afrikaans-speaking university students in South Africa? The research problem that necessitates this study is a lack of knowledge and understanding of the ministerial needs of Afrikaans-speaking university student members of the Reformed student congregations in South Africa. Recent research on student ministry to support student ministers and congregations in the South African context is scant. The research question is formulated to determine the ministerial needs of university students and the implications those needs have for ministry to university students. The goal of the research is to identify the ministerial needs of university students in South Africa and to empower the student congregations to minister to these students more effectively. From the research, three primary ministry needs have been identified: (1) the need for faith formation; (2) the need for mentoring; and (3) the need for a faith community.Contribution: The contribution of this article is original empirical research on the ministerial needs of Afrikaans-speaking university students in South Africa. The research contributes to the current void in South African research on student ministry.

Engaging emerging adults: A missional model of ministry for house churches in South Africa

This article examines the role of house churches in South Africa in the ministry of emerging adulthood. Emerging adulthood is a turbulent life stage that is characterised by change and exploration. Additionally, it involves increasing responsibility and autonomy as young people assume more adult roles. This article suggests that emerging adulthood is a critical life stage for several reasons. Given the contextual realities of South Africa (high unemployment, high levels of crime, poverty), as well as the associated negative behaviour and the increasing religious disaffiliation among emerging adults, it is essential to provide nurturing support to this group in particular. To this end, this article presents a missional model for house churches as an alternative method of ministry for reaching and retaining this population group. The characteristics of house churches and emerging adults are explored and serve as the backdrop for this missional model.Intradisciplinary and/or interdisciplinary implications: This article makes intradisciplinary and interdisciplinary contributions by engaging the theological disciplines of missiology and practical theology as well as psychology and sociology.

Besluitneming in die Gereformeerde Kerkverband

Decision-making in the Reformed Churches in South Africa The hypothesis for this article is that no complete certainty can exist on whether a resolution taken by a meeting of people is an authoritative expression of the will of God. The church [ekklésia] of Christ refers to the universal church of all times and places, as well as the local church (congregation). The general nature of collective decision-making involves the notions of representation and voting. The Reformation liberated churches from the overlordship of Rome, but also had the unintended consequence of the entrenchment of the liberal notions of individual sovereignty and self-sufficiency. The foundational Reformed confessional documents were formulated and adopted at gatherings convened and overseen by extra-clerical (state) institutions. It is likely that decision-making in the churches was directly influenced by the rationalism, humanism, and liberalism that has been influential since the 17th century. Contemporary participants in collective decision-making can find it difficult to distinguish between liberal-democratic processes and those of the church. Christ is the only head of his church and exegesis and hermeneutics are not exact sciences, it is, however, possible to deliberate on alternative Scriptural interpretations, but impossible to prove one to be correct and the other false. The inability of a major assembly of churches to resolve an exegetical question unanimously, attests to the human inability to know the will of God completely. Resolutions of major assemblies should be subject to unrestricted revision as the assemblies are not meetings of a church or of the church itself. Influential opinions among Reformed authors hover between independentism and collegialism, both having been influenced by liberal thinking.Contribution: A range of interdependent matters need to be clarified to resolve questions concerning representation in and decision-making by major assemblies. A list of such questions has been set out at the end of the article.

Revisiting African Spirituality: A reference to Missiological Institute consultations of 1965 and 1967

This article revisits the hope of the First and Fourth Missiological Institute (MI) consultations in 1965 and 1967 regarding the survival of African Spirituality as relevant to the daily life of South African churches. African Spirituality has played a significant role in the cultural context of Africans. In the African context, African Spirituality is intertwined with life, death, and health, which co-exist with material aspects and the economy as gracious gifts from God. The churches in South Africa and elsewhere in Africa have been challenged by the African worldview of healing and culture. Thus, Africans mostly prefer the African-centred church with more African Christianity, instead of Western Christianity. This has been a serious challenge in African church circles for centuries, even in the current 21st century. The question therefore arises whether this is a matter for the Africanisation, indigenisation, and decolonisation of the church in Africa.Contribution: The article analyses the two MI consultations and whether the church in the 21st century has Africanised and decolonised itself in service of its African members. The study is a historical approach given the history of the MI’s contribution in South Africa. The concept of African Spirituality is unpacked and contextualised within the African Independent Churches’ (AIC) Zionist type churches such as the Zion Christian Church (ZCC), the St John’s Apostolic Faith Mission (AFM), and other Ethiopian type churches such as Lutheran Bapedi Church and others in South Africa and African Traditional Religions (ATR). The article engages the importance of how African Spirituality differs from other spiritualities within the context of Christian spirituality.