Scielo RSS <![CDATA[Studia Historiae Ecclesiasticae]]> http://www.scielo.org.za/rss.php?pid=1017-049920170002&lang=es vol. 43 num. 2 lang. es <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Colonial institutionalisation of poverty among blacks in South Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992017000200001&lng=es&nrm=iso&tlng=es This article examines colonial institutionalisation of poverty amongst colonised and conquered blacks in South Africa. Colonialism divided the world in two: the centre, which is occupied by Europeans, and the periphery, which is occupied by non-Europeans. This division institutionalised poverty amongst the colonised to maintain the supremacist status of the coloniser and the colonial status of the colonised as non-beings. Colonial apartheid, following the colonial epistemological foundation(s) and justification(s) of the centre imposing itself on the periphery, strived to make black people go through social death, which became a necessity fed into the colonial thinking that those in the periphery are lesser beings. Social death was engineered and maintained through the impoverishment of black people. Poverty and colonial dependency syndrome were institutionalised following the systematic institutionalisation of the social creation of race. A number of scholars have noted that race is a social creation with real consequences. It is thus not surprising that the painful history of South Africa resulted in the impoverishment of the majority of the people in the country. following its long historical institutionalisation, poverty resulted in poor black people internalising oppression and doubting their humanness. This paper contends that colonial apartheid is the cause of a vast inequality in the South African society, including social institutionalised poverty among the blacks in South Africa. <![CDATA[<b>Yes, John G Lake was a con man</b>: <b>a response to Marius Nel</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992017000200002&lng=es&nrm=iso&tlng=es This response to Marius Nel's 2016 article (in Studia Historiae Ecclesiasticae no. 42, 1, 62-85) uses primary source material to refute his claims that John G Lake, the initiator of Pentecostalism in southern Africa, was an upstanding man of God. A wide array of American and South African sources show that Lake invented an extensive but fictitious life story, while also creating a similarly dubious divine calling that obscured his involvement in gruesome killings in America. Once in South Africa, he used invented "miracles" to raise funds abroad for the Apostolic Faith Mission. Before long, he faced many accusations of duplicity from inside his own church. <![CDATA[<b>Mau-Mau war rituals and women rebels in Kirinyaga county of Kenya (1952-1960): retrieving women participation in Kenya's struggle for independence</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992017000200003&lng=es&nrm=iso&tlng=es The Mau-Mau war of independence in Kenya was fought after the returnees of the First and Second World Wars (1919-1945), who were mainly Christians, succeeded in politicising the black majority in the then Kenyan colony (1920-1963) to demand justice across the colour divides, as a religio-ritual duty which climaxed in oaths. The first stage of the war was seen in the change of contents in the African ritualistic dances that young men and women had gotten used to. In time, the love songs became political and/or patriotic songs that prepared people for a major war that was in the offing. The second stage was the secretive binding oaths. The third stage was the repositioning of the rebels in terms of forest fighters, the combatants, who were to engage the British government in guerrilla warfare. The third stage also saw some rebels positioned as spies, oath administrators, resource mobilisers, food suppliers to the forest fighters, among other offices. In all these duty allocations within the rank-and-file of society, it is critically important to ask: Were these ritualistic oaths a poor imitation and/or mockery of ecclesiastical Eucharist? Were men and women fighters acting from a just war theory? What role did women play in this all-important war that inspired other liberation movements in Africa and beyond? In Kirinyaga County of Kenya, were there women combatants and/or supporters of Mau-Mau rebellion (1952-1960)? The materials in this article are primarily gathered through archival sources and through interviewing some of the participants. <![CDATA[<b>Healing in a cultural context: the role of healing as a defining character in the growth and popular faith of the Zion Christian Church</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992017000200004&lng=es&nrm=iso&tlng=es This article revisits the role healing has played in the growth of the Zion Christian Church (ZCC) as one of the fastest growing African Independent Churches (AICs) in South Africa. The article argues that the ZCC is appealing to black Africans because it addresses healing within the cultural context of an African.ยน Healing within the cultural context speaks to the fundamental needs of an African. The fundamental needs of an African see healing as addressing more than just a body ailment, but the totality of a person. The paper revisits the history of healing in the ZCC, and in so doing, will be a revisit to this church's history. In revisiting this history, the discrimination that this church faced from the political authorities and from the white mission churches will also be referred to. <![CDATA[<b>Elias Letwaba, the Apostolic Faith Mission, and the spread of Black Pentecostalism in South Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992017000200005&lng=es&nrm=iso&tlng=es This article argues that the little-known Elias Letwaba was the most influential African Pentecostal in southern African religious history. using an array of primary sources, the article demonstrates the rapid growth of Pentecostal communities in the Northern Transvaal under Letwaba's control. Unlike other African Pentecostal ministers who inevitably abandoned the movement, Letwaba received significant support, funding, and publicity for his efforts. These factors, combined with his strong leadership role, contributed to his remaining within the white-led Apostolic Faith Mission and building up its African membership. As the founder of South Africa's first black-run seminary, the Patmos Bible School, Letwaba was able to propound and spread classic Pentecostal theology, although he placed a strong personal emphasis on holiness. He also placed a strong emphasis on faith healing as a means of attracting converts, and trained numerous evangelists to do likewise.