Classical Pentecostal Churches Research Articles

Missional Church and the Healing of Memories: A Missiological Construction of African Pentecostal Praxis

Abstract This article explores the role of the church in addressing the emotional and spiritual needs of individuals and communities, particularly in the context of African Pentecostalism. The article argues that the church is called to actively engage with its surrounding culture and to bring healing and restoration to those who have experienced trauma or pain. In the African Pentecostal context, this often involves addressing issues related to cultural identity, historical injustice, and social inequality. Through its emphasis on the power of the Holy Spirit and the importance of community, African Pentecostalism offers a unique perspective on how the church can facilitate the healing of memories and promote reconciliation and restoration. The use of “African Pentecostals” in this article refers to the Pentecostal churches whose doctrines align with the mainline Pentecostal theology and praxis (the classical Pentecostal Churches and the Neo-Pentecostal Churches).

Black Pentecostal reflections on the inward-looking approach in classical Pentecostalism

ABSTRACT This article problematises the inward-looking approach adopted by classical Pentecostalism in a South African context. A literature review on White-led classical Pentecostal churches reveals that in their early development, these churches were inward-looking and only concentrated on their theology of Spirit baptism, evangelism, and eschatological expectations. This inward-looking approach made classical Pentecostalism passive in response to socio-economic and socio-political issues. Issues such as racial segregation and economic challenges are highlighted here to demonstrate classical Pentecostalism’s non-engagement. The aim of this article is the rationale the benefits for classical Pentecostal churches in broadening their ways of engaging with South African society. This can be done by learning from African Independent Pentecostal Churches whose theology on socio-economic and socio-political issues is exceedingly outward-looking. These lessons have implications for Blackness as they demonstrate that Black leaders can change their circumstances without the supervision of Whiteness.

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.

Rethinking the identity and economic sustainability of the Church: Case of AOG BTG in Zimbabwe

With burgeoning economic challenges that have been hard-pressing Zimbabwe for more than a decade, most Zimbabwean classical Pentecostal churches who do not strategically multiply their revenue in reciprocal correspondence with God-given resources have been disabled and forced to narrow their missionary focus towards proclamation of the gospel and neglected other dimensions of mission, such as diakonia. The partial focus on the gospel in word without corresponding deeds portrayed an exclusively Salvationist and less integral image, and defaced ecclesiastic identification when Zimbabwe is anxiously in dire need of a wholesome Church that values and attends to all areas of their lives. While extensive attention has been paid to the conceptualisation of ecclesial identity in general, and manipulative economics of some charismatic churches in Zimbabwe and Africa, research about the identity and economic sustainability of the Zimbabwean classical Pentecostal Church is sparse. Thus, this study filled the gap, taking Assemblies of God, Back to God (hereinafter referred to as AOG BTG) as a case study. Applying theonomic reciprocity theory, complemented by the concept of sustainability and engaging purposively sampled in-depth interviews, this article interfaced missionary identity with economic sustainability and recommended the adoption of contextually feasible strategies to capacitate the Church to meet the rising operating and missionary costs in the volatile Zimbabwean context.Contribution: This study reviewed the ecclesial identity, interconnected Zimbabwean classical Pentecostal ecclesiology with current economics and observed circumstantially applicable strategies to restore a blurred identity.

Beyond tithes and offerings: Revolutionising the economics of Pentecostal churches in Zimbabwe

The Zimbabwean economic crisis has exposed the unsustainability of traditional sources of Church finances. Churches that depend on tithes, freewill offerings and donations have been facing incapacitation, a disturbing predicament that has been further worsened by the coronavirus disease 2019 (COVID-19) in the context of abject poverty and perennial price hikes of basic commodities. While attention has been given to the exploitative commercialisation of the gospel by charismatic churches, scholarship on the economics of classical Pentecostal churches is scanty. Observing fluctuating, unsustainable and unreliable incomes, this study explored the vulnerability of operating without diversified revenue and fundamentality of economising ecclesiology. Applying a theonomic reciprocity concept and using a literature-based approach, this article overviewed the nexus between ecclesiology and economics, reviewed and problematised traditional sources of ecclesial finances. Resultantly, it proposed diversification of revenue through business, interrogated problems and panaceas of doing business as churches. Conclusively, the study argued that when churches establish investments, they will not only sustain themselves, but also missionise their businesses and advance the gospel in the marketplace, hence the rationality of revolutionising their economics.Contribution: This article debunks the interplay of ecclesiology and economics by reviewing contextual realities and financial sources of classical Pentecostal churches in Zimbabwe. It calls for scholarly and clerical attention to a theology of stewardship and investment towards economic sustainability, effective operationalisation and realisation of missio Ecclesiae in volatile contexts.

Moblization potential of Pentecostalism in modern Africa

The article aims to examine the mobilizational potential of Pentecostalism - one of the fastest growing and the largest branches of Christianity in Africa. The obtained results indicate a high mobilization potential of African Pentecostalism, yet it has some features and limitations. Its exploitation is connected with a duality that lies in the internal heterogeneity, the doctrinal peculiarities of the waves of Pentecostalism. This defines multiscale nature of the mobilizational potential of Pentecostalism. It can cover both certain settlements and entire states and pursue both global goals and the personal interests of individual leaders. The influence of Pentecostalism can spread to ethnic groups and nations, other Christian denominations and even Islam. By creating political parties, NGOs, youth and charitable organizations Pentecostals penetrate into political life of Africa. Additionally, there are evidences of radicalization of Pentecostalism, which occurs in multiconfessional countries such as Nigeria. Despite the growing involvement of Pentecostalism in the social and political life of African countries, at the moment it is quite localized. This may be due to the extremely intense competition between Pentecostal Churches. In the future, when the territorial expansion of Pentecostalism slows down, we can expect the unification and acceleration of such churches and their integration into the social and political life of Africa as a single force. This trend can already be traced in "umbrella structures" and "alliances" forming around large classical Pentecostal churches and megachurches in countries of the continent with large Pentecostal communities - Nigeria, Kenya, South Africa, Ghana, DR Congo, etc.

Challenges of Equal Church Policies on Rural Pastors and Congregants: The Case of Three Classical Pentecostal Churches in Ghana

Classical Pentecostal Churches in Ghana have various policies to guide their operations such as; administrative structure, functions of various office holders, their terms of office, activities guidelines and many more. Using the qualitative research approach, the paper finds out challenges faced by rural Classical Pentecostal Pastors, families, and congregants in Ghana with regards to policy generalization, which often fails to address some specific challenges of rural folks. Based on results from interviews conducted, this paper offers various recommendations which if adopted would help minimize the challenges of marginalization faced by pastors, their families and the church congregants to the enhancement of their holistic development. Keywords: Equality, Equity, Policies, Generalization, Rural Pastors

Rural Pastoral Transfers in Classical Pentecostal Churches in Ghana and Pastors Children’s Holistic Development

The transfer of pastors is an age-old phenomenon dating from the early church as recorded in the Bible. This process was conducted in consultation with the Holy Spirit and the leaders of the Church. In the contemporary Church, the same format is used. However, what is lacking is unequal treatment given to pastors who are posted to rural areas that were not evident in the early church. This paper employed the qualitative research approach in studying rural pastoral care in three Classical Pentecostal churches in Ghana. The study findings indicate that children of rural pastors face challenges which affect their holistic development. It recommends pastors and their families should be given fair treatment in the transfer process to ensure the holistic development of their children. Keywords: Rural Pastoral Transfer, Equity, Holistic Development

Pentecostalism and migration: A contextual study of the migrant Ghanaian Classical Pentecostal churches in South Africa

Pentecostal phenomenon from history has always moved with migration. Reading Acts 1:8, Jesus linked the baptism of the Holy Spirit with the migration of his disciples and the gospel from Jerusalem to Judea and Samaria and to the end of the earth. Migration has become a worldwide, multi-directional phenomenon which is reshaping the Christian landscape. In this light, the article discussed Pentecostalism and migration by using two Ghanaian Classical Pentecostal churches in South Africa as a case study. The article looked at their history, leadership development, transfer of missionaries from Ghana and its implications, their concept of contextualisation as well as some of their impact in South Africa. The article submits that it is time for both churches to start thinking of decolonising their foreign mission churches by helping them have autonomous status. Contribution: The article contributes to the on-going body of knowledge and research on migration with special emphasis on African classical Pentecostalism and migration. The study used Ghanaian Classical Pentecostal Churches in South Africa as a case study.

Unbreakable bonds? The challenge of the motif of adoption to the African neo-Pentecostal belief in generational curses

The article uses the motif of salvation as adoption as God’s children to critique the African neo-Pentecostal (ANP) belief that generational curses remain on Christians after conversion. A prominent mark that distinguishes ANP churches from classical Pentecostal churches is the prophet-pastors and prophet-apostles whose prophetic stature is foundational to the existence of these churches. The main question answered in the article is: in the light of biblical description of Christians as adopted children of God how should we soteriologically evaluate the ANP claim that born-again Christians remain under curses inherited from their ancestors? Therefore, the ANP view of generational curses is explained, and soteriological adoption is described in relation to the believers’ spiritual liberation and security. A proposal is made of how adoption should liberate ANP Christians from the fear of generational curses. The article challenges ANP prophets to critique their teaching on generational curses on Christians by using biblical images of salvation.

Spirit baptism and the doctrine of initial evidence in African Pentecostal Christianity: A critical analysis

Pentecostalism is known for the belief in Spirit baptism that is accompanied by the doctrine of initial evidence, that is, speaking in tongues. The practice of the doctrine of initial evidence has become a unique feature of Pentecostalism for many years since its beginning. Similarly, Spirit baptism and the doctrine of initial evidence are practised in African Pentecostal Christianity, especially in classical Pentecostal churches and charismatic movements. However, there are challenges with this doctrine: speaking in tongues is perceived as the only evidence, and there is an emphasis on gifts than fruit of the Holy Spirit and a great emphasis on public spiritual experiences than personal encounters with God. In re-imagining the doctrine of initial evidence in African Pentecostal Christianity, speaking in tongues should not be emphasised or practised as the only evidence of Spirit baptism because there are other evidences that demonstrate the baptism in the Holy Spirit. The emphasis should be on prayer than the speaking of tongues. In addition, priority should be given to the fruit of the Spirit and on a personal encounter with God. Finally, speaking in tongues should be accompanied by interpretation in a public service because the public cannot understand the language.

A Revisit of the Ministerial Concept of Lay and Full-Time Ministers in Classical Pentecostal Churches in Ghana and its Missional Implications

In their article “Pentecostal Mission Approaches” White and Niemandt (2015, 241–269) make a case for how some Pentecostal Churches in Ghana have made good use of lay/tent ministry in their missionary agenda. However, among the Classical Pentecostal Churches in Ghana, lay ministers are not recognised as full-time ministers of the church. The understanding of these churches is that the lay/tent ministers by their definition do not operate in the five-fold ministry. In some of the churches, they are not accredited by the church to be part of their General Ministerial Council Meetings and the Annual General Meetings. Unlike the mainline churches, the lay or tent ministers in the Classical Pentecostal Churches in Ghana are also not allowed to vote or to be recommended for Executive Council positions. These issues therefore make it essential to investigate the historical and theological understanding of the concept of the lay and full-time ministers in church history, Ghanaian Pentecostals’ view of the concept, as well as the missional importance of lay ministries in the church and the missio Dei.

Pentecostal mission spirituality: a study of the classical Pentecostal Churches in Ghana

Mission is not just about proclaiming the gospel - it encompasses spiritual preparation of those involved in both mission activity and in converted souls. This approach is what is termed as mission spirituality in this article. Mission spirituality is the means by which churches and individual believers participate in the mission of God, through the way they live in and by the Holy Spirit, in order to know the will of God regarding what He is doing in their context and to follow His example. In view of the importance of mission spirituality in missionary activities of the church, this article explores the mission spirituality of the classical Pentecostal churches in Ghana (The church of Pentecost, Christ Apostolic Church International, The Apostolic Church Ghana and the Assemblies of God).

The Pentecostal Church: Hospitality and Disability Inclusion. Becoming an Inclusive Christian Community by Welcoming Mutual Vulnerability

Classical Pentecostal churches have traditionally placed a strong emphasis on divine healing and many can testify to God's healing power in their lives. But placing too much emphasis and expectation on a person's health has sadly caused many people with long-term illness and disability to become disillusioned with the church. This article considers some of the practical and theological issues facing people with disabilities who attend Pentecostal churches and seeks ways to challenge what is considered ‘normal’.

Italian Pentecostalism and Ecumenism

The Italian Pentecostals are not much involved in the ecumenical process; only in recent years have they started a serious dialogue with other evangelical churches. With the Catholic Church there is no official dialogue; this is due to the problematic relations of the past that still need to be resolved. In addition, the Italian Pentecostals identify several difficult issues that should be defined in a biblical, theological and legal perspective, in relation to the objectives and purposes of ecumenism. In this, their position is not different from that of other classical Pentecostal churches expressed at international level.

It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar

Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.

Migração e Religião: Padrões de Migração no Pentecostalismo Mais Antigo Brasileiro

Este estudo compara padrões de migração das duas igrejas do chamado pentecostalismo clássico brasileiro, Congregação Cristã no Brasil (CBB) e Assembleia de Deus. Ambas chegaram ao País por volta de 1910, trazidas por imigrantes (a CCB por um italiano, a Assembleia de Deus por dois suecos) que tiveram passagem pelos Estados Unidos, onde sofreram influência do líder pentecostal de Chicago, William Durham.

Pentecostalism in Africa and the Changing Face of Christian Mission

AbstractThird World Christianity has been experiencing exponential growth since the turn of the twentieth century. Nowhere is this renewal in Christianity more visible than Africa, where religious innovations led by indigenous Christians have mostly been Pentecostal in character. The Pentecostal movements leading the current renewal of Christianity in African countries like Ghana are autonomous, independent of both the established historic mission denominations and the older classical Pentecostal churches like the Assemblies of God. Ghanaian Pentecostalism in its various streams has adapted the global Pentecostal culture to suit the needs of the local context in ways that have changed the nature and direction of Christian mission. The traditional themes of healing, deliverance, prosperity and empowerment associated with the global Pentecostal movement have been synthesized with traditional worldviews, giving Pentecostal Christianity an added relevance in African context. This has yielded massive responses. In Pentecostal movements under discussion, therefore, one finds the ingenious ability of indigenous Christians to appropriate a phenomenon of global significance for local consumption.

God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States

AbstractThis confused response to the Charismatic movement2 by an official of the Assemblies of God is typical of what many classical Pentecostals in the United States have felt in their struggle over the past three decades to come to terms with the obvious proliferation of extraordinary signs and gifts of the Holy Spirit among members of mainline churches. In the past, Pentecostals viewed these churches as the chief opponents of the latter-day bestowal of supernatural signs and wonders. Apparently, without the permission of Pentecostals, the Spirit of God was suddenly being felt in Charismatic Renewal among members of major Protestant churches and, most surprisingly for Pentecostals, in the Roman Catholic Church. The Pentecostal confusion, however, was due not only to the unexpected work of the Spirit among alleged opponents of revival, but also to the influence that these Renewal movements were having on many classical Pentecostals. In other words, Pentecostals not only had to wrestle with the dramatic work of the Spirit in the mainline churches, they also had to come to terms with the possibility that the movement may serve as a source of renewal for Pentecostal churches. This confusion was rooted in the Pentecostal ambivalence toward a Renewal movement that both repelled and influenced the classical Pentecostal churches.

Response to The Report from the Third Quinquennium of the Dialogue between the Pontifical Council for Promoting Christian Unity of the Roman Catholic Church and Some Classical Pentecostal Churches and Leaders (1985-1989)

Response to The Report from the Third Quinquennium of the Dialogue between the Pontifical Council for Promoting Christian Unity of the Roman Catholic Church and Some Classical Pentecostal Churches and Leaders (1985-1989)