Scielo RSS <![CDATA[Missionalia]]> vol. 46 num. 3 lang. en <![CDATA[SciELO Logo]]> <![CDATA[<b>Editorial</b>]]> <![CDATA[<b>The evangelical role of wichcraft in some Pentecostal movements - An African pastoral concern</b>]]> There is enough evidence that while listening to the preaching and messages of most Pentecostal preachers or watching them on some free television channels today, the emphasis is on freeing people from the oppression of demons and witchcraft. Many people, the poor included, risk asking for cash loans to use for travelling to meet with the so-called prophets in distant areas. There is an example of those South Africans who died in Nigeria when the double storey building fell upon them. Besides promising them prosperity, these prophets also promise to protect them from those who bewitch them. This kind of message is fast becoming the driving force behind the fast-growing megachurches around Gauteng and in other parts of South Africa. The intention of this article is to check if it can be theologically justifiable to use witchcraft to make people come to church. It will be important to also investigate if this kind of advent brings the intended message of the Gospel of Jesus Christ. <![CDATA[<b>Christian fathers as role models of the church's fulfilment of the Missio Dei in a fatherless society</b>]]> Families remain the world's oldest, most basic form of relationship. However, in the 21st century, families are undergoing multiple crises. The fact cannot be ignored that numerous families experience no fatherly presence. Several missiologists emphasise that a church with an understanding and vision of God's mission (missio Dei) must train parents to take up the task of nurturing children in faith. The term missional has true meaning. It is not merely a Christian buzz word or a catch phrase that families can use as an act. "Missional" should be viewed as an activity of God because it is rooted in Scripture and modelled by Christ. God has not given up on the vital role of the family. Therefore, family life requires the proactive impartation of biblical principles. The role of the family is accentuated within the biblical narrative and its importance is consistently brought to the attention of God's followers. Christian parenting entails that parents model and educate their children in conduct that embraces God's compassion for people who do not enjoy a living relationship with him. Christian fatherhood² can guard against father absenteeism since Christian fathers lead sacrificial lives for the sake of their families. The hearts of Christian fathers are filled with a God-given mission aiming to instil a love for Christ in the hearts of their children. <![CDATA[<b>The demise of the Lutheran Theological Institute Library and Archives in retrospect - Reflections of a Manuscript Librarian in Pietermaritzburg, South Africa</b>]]> The closure of an information centre - be it a library, archives or a museum - should be a cause for concern for the information professional, considering that information available in these centres may be risky, particularly when there is a joint ownership which ends due to conflict. This leaves the record vulnerable, both physically and electronically. To compound the situation, the lack of a proper transition mechanism to oversee that library and archives equipment (with the information from these centres) is handed over to the new custodians of the material, for temporary storage, has far reaching consequences in terms of access and preservation. The dramatic scenes that ensued at the Lutheran Theological Institution's (LTI) Library and Archives are worth documenting for the benefit of sister institutions and for the information sector in general, particularly in situations where conflict is concerned as was the case here. The demise of LTI was an unmitigated disaster owing largely to internal dissension. Teijgeler (2006), the International Federation of Library Associations and Institutions (IFLA) (2017) and Ngulube (2018) acknowledged that like many other forms of cultural heritage, documentary works are under constant threat of destruction due to a number of reasons, and conflict was singled out as was the case at the LTI Library. However, a number of lessons can be learnt from this debacle and a few will be highlighted here. Firstly, faith-based collections (religious archives) need to be legislated like their counterparts' - public archives. Secondly, sister institutions need to ensure that both records and archives management functions are harmonised to minimise over-reliance on donors for material in the archives. <![CDATA[<b>The first ten years (1923-1933) of the Bantu Presbyterian Church of South Africa - From mission to church, from church to mission?</b>]]> The formation of the autonomous Bantu Presbyterian Church of South Africa (BPCSA) in 1923, as the culmination of the Scottish Presbyterian missionary enterprise, provided a unifying centre for the formation of other black denominations in South Africa by being the first of its kind. Other European sourced churches dealt with integration differently. Still, BPCSA was much criticised for being the result of a racist policy; yet had it not been for racism prevalent in South Africa at the time, its formation might have been unnecessary as part of the missionary outreach of the United Free Church of Scotland (UFCoS). For better or worse it was established and there was no going back. However, its mission through participation in God's mission of reconciliation was hindered by attempts to control it externally by the Scottish church and internally by missionaries and their Mission Council (MC). The first ten years of its history testify to this. Its subsequent history bears witness to the attempt to make it an authentic African missionary church open to the ecumenical scene and is a significant step in the mission history of South Africa and the African continent. The mission became a church but was it fit for purpose for further mission? The article will engage with the missiological concepts of dependency and independency to ascertain whether or not the integrity of the mission was maintained and promoted. <![CDATA[<b>A socio-historical background to the Keswick theology in East African Revival Movement as "walking in the light" - Perspectives from Kenya</b>]]> The socio-historical background for walking in the light has been the dominant theme that has characterised socio-ethical beliefs and practices of the East African Revival Movement (EARM) since the arrival of the Keswick movement in East Africa in the early years of the 20th century. The early Keswick teachers propounded teaching of two types of Christians; the saved and those who have surrendered. This teaching found affinity in the social fabric of the East African Cultural setting influenced by factors from within and without. Thus, the prevailing experiences and circumstances in East Africa found fertile ground for entrenching Keswick theology in the EARM of walking in the light. <![CDATA[<b>The Decolonising content of African Theology and the Decolonisation of African Theology - Reflections on a Decolonial future for African Theology</b>]]> This article offers an analysis of the decolonising content of selected African Christian theologians, namely; Kwame Bediako, John Mbiti, Jesse Mugambi and Mercy Oduyoye. Given their self-conscious and deliberate critique of western and missionary theologies, these African theologians were not only in the vanguard of theological decolonisation but also initiated a species of post-colonial African theology. Given the limitations of these theologies and on the basis of the African critique of the myth of postcoloniality, contemporary critiques of postcolonialism and recent calls for the decolonisation of theology and theological education in Africa, this contribution argues for the significance of the decolonial epistemic perspective in African Christian theology. In charting a decolonial trajectory, the article further highlights possible challenges which decolonial imagination may pose to a traditioned discipline such as theology.