Scielo RSS <![CDATA[Missionalia]]> http://www.scielo.org.za/rss.php?pid=0256-950720160003&lang=pt vol. 44 num. 3 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Editorial</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072016000300001&lng=pt&nrm=iso&tlng=pt <![CDATA[<b>Pentecostal mission spirituality: A study of the classical Pentecostal churches in Ghana</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072016000300002&lng=pt&nrm=iso&tlng=pt 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). <![CDATA[<b>Welcoming strangers! The responses of African Pentecostal churches in London to Europe's migration and refugee crisis</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072016000300003&lng=pt&nrm=iso&tlng=pt The twenty-first century heralded a new phase in global migration trends which have led to the hyper diversities of cultures, ethnicities, social and religious idiosyncrasies in these contexts. The various economic, political, social and religious crises in the Middle East, North Africa and Africa that have taken place in the last sixty years (1960-2016) have contributed significantly to mass migration from these continents to Europe and America. However, it is pertinent to state that migration is not only to the West but multi-directional as many migrate within nations and continents in search of economic opportunities, safety and religious freedom. This development has generated diverse responses from various governments, organisations and individuals as well as non-governmental agencies on how to handle the migration crisis in these contexts. Despite the declining fortunes of Christianity in the West particularly England, the Church of England, Methodist, Catholic Churches and a host of others have lent their voices to giving the migration crisis a human face by the European governments. Nevertheless, the burgeoning stream of the Christian tradition in Britain which is the African Pentecostalism seems indifferent to Europe's migration crisis. Ironically, the African Pentecostal churches' proliferation is one direct gain of migration to Britain as the churches welcome their kith and kin from Africa and Africans that travel through North Africa to Europe. This paper aims to utilise the interpretative framework of Luke 10: 29 to explore the non-response of African Pentecostal churches in London to Europe's migration crisis. Likewise, this paper examines the biblical motif of who is thy neighbour and its implications in the intercultural engagement of these churches about the membership of these churches who are predominantly Africans. <![CDATA[<b>The relation of God's mission and the mission of the church in Ephesians</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072016000300004&lng=pt&nrm=iso&tlng=pt A separation between the mission of God and mission of the church occurred post Willengen 1952 through an introduction of the term and concept missio Dei. In the Pauline corpus the letter to the Ephesians makes an invaluable contribution to mission. In the time period 1811-1950 central to the theologies of mission that emerged was the relation of the mission of God and the mission of the church. The mission of God and the mission of the church are interrelated and developed in terms of two concepts in Ephesians, οικονομία (1:9-10; 3:2, 9-10) and πλήρωμα (1:20-23; 3:19; 4:10, 13). <![CDATA[<b>Factors inhibiting inculturation of the holy communion symbols in the Anglican Church in Kenya. A case study of the diocese of Thika</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072016000300005&lng=pt&nrm=iso&tlng=pt The bread and wine are the central symbols used in the sacrament of the Holy Communion in the Anglican tradition. In some provinces in the Anglican Communion, these symbols are being substituted, but the Anglican Church in Kenya has remained adamant. In light of this, this article argues that cultural factors and the inherited Anglican identity have been key impediments to inculturation of the Holy Communion symbols. The article is informed by qualitative data obtained from Anglican Church in Kenya (ACK) adherents in the diocese of Thika. <![CDATA[<b>The influence of Azusa Street Revival in the early developments of the Apostolic Faith Mission of South Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072016000300006&lng=pt&nrm=iso&tlng=pt This article examines the influence of Azusa Street Revival in the early developments of the Apostolic Faith Mission (AFM) of South Africa. The link between AFM and Azusa Street Revival came through the American Missionaries, John G Lake and Thomas Hezmalhach who prior to their trip to South Africa had contact with William Seymour of the Azusa Street Revival, Los Angeles. Azusa Street Revival was characterised by Spirit baptism with the evidence of speaking in other tongues and non-racialism. Upon their arrival in South Africa, John G Lake and Thomas Hezmalhach influenced African Pentecostal like Elias Letwaba. They used Central Tabernacle Congregation as a place of fellowship. Meetings in this congregation were characterised by similar acts to what happened at Azusa Street Revival, Los Angeles. The article argues that the services hosted by American missionaries were characterised by Pentecostal experiences and non-racialism. This article concludes that the main impact of Azusa Street Revival in the early developments of the AFM of South Africa was its ability to unite people beyond their differences of race, gender, age and color and Pentecostal experiences. <![CDATA[<b>'Missio Dei' as embodiment of 'Passio Dei'. The role of God-images in the mission-outreach and pastoral caregiving of the church - a hermeneutical approach</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0256-95072016000300007&lng=pt&nrm=iso&tlng=pt The following hermeneutical question is posed, namely whether the concept of 'mission' in missional activities should be interpreted in imperial or rather in pastoral categories? It is argued that the paradigmatic notion of imperialistic expansion runs the danger of interpreting the missio Dei in terms of powerful ecclesial categories that focuses more on denominational maintenance than on the sacrificial ethos of serving and caregiving within contexts of interculturality. Thus, the shift from omni- to passion-categories in a theology of missional engagement. It is hypothesised that, rather than the pantokrator-framework and power categories stemming from the Roman emperor cult and Egyptian mythology, sending actions in 'mission' should be based on the passio Dei. In the mission-outreach of the church, the theological concepts of hjesed and oiktirmos can help the sending-ministry of the church to overcome skewed perceptions regarding 'traditional missiology' and its painful association with colonial imperialism. The theological argument for a more pastoral approach to the missio Dei is based on the following presupposition: the passio Dei defines 'practice' and 'mission' in practical theology as compassionate and hospitable being-with. Thus the imperative for an ecclesiology of home (xenodochia).