Scielo RSS http://www.scielo.org.za/rss.php?pid=1017-049920180003&lang=en vol. 44 num. 3 lang. en http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300001&lng=en&nrm=iso&tlng=en Messianic expectations in Zimbabwe follow the biblical trends where messianic promises were intended to stimulate hope for ancient Israel during socio-economic, political and religious crises. The Zimbabwe situation during the early 2010s was characterised by socio-economic, political and religious crises. This research explores the circumstances in which Robert Mugabe was hailed as national Messiah. While it was genuine prophetic promises for a better future in ancient Israel, the messianic characterisation of Mugabe was used as political rhetoric and propaganda to legitimise the role of Mugabe as the sole liberator and candidate for leadership of the nation of Zimbabwe. This research responds to the question: What triggers messianic characterisation like that popular in Zimbabwe? This research has proved that such messianic characterisation intends to fill the gap where the nation's expectation of a Messiah constitutes the response to socio-economic, political and religious crises. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300002&lng=en&nrm=iso&tlng=en The Dutch Reformed Moederkerk of Stellenbosch has a long history, being the second oldest congregation of the Dutch Reformed Church in South Africa. The history of the church has been well documented, including the architecture and building of the church buildings over its 332 years of existence. However, although bells have from the beginning played an important part in the church's history, very little has been written on the bells. This paper reports on research carried out into that important aspect of the church's life, in that way adding to Moederkerk's recorded history. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300003&lng=en&nrm=iso&tlng=en A veiled logic minimises the gift of reconciliation from the poor when we examine the concepts of "reparation" and "deficit" in our discourse of reconciliation within South Africa. Instrumental rationality renders umkhondo-the footprints, the hints- of reconciliation elusive. The kaffir boom, a tree of victory and violence, subsumes umsintsi, a tree of defeat, a tree of a black person if the symbolic significance of the two names for the same tree is brought to attention. The interpretation of reparations and deficit through hegemonic, Western theological lenses cheapens and robs reconciliation of justice. Who then, is in Vlakplaas today-in post-1994 South Africa? Is silence penitential or does it signify arrogance by the beneficiaries of apartheid and colonialism? The myths that conceal the distorted logic being used to define reparations and deficit are no longer helpful. This article contends that black Africans need to craft their tools of reconciliation by resisting a bifurcation of their spiritual resources from the discourse of reconciliation. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300004&lng=en&nrm=iso&tlng=en This paper presents a new framework to analyse missionary education in South Africa, using Grosfoguel's conceptual and methodological lens of coloniality of power, coloniality of knowledge, and coloniality of being. Firstly, the paper introduces the theoretical lens that undergirds this study and describes the three above-mentioned dimensions. Rather than seek generalisations concerning missionary education in the historical record, the paper presents an analysis of the endeavours of the Swiss Mission Society as an example of Protestant evangelism in South Africa. I indicate how the Swiss Mission used education to racialise and hierarchise the indigenous people and how, in this process, knowledge and indigenous people were dehumanised. The argument is based on examples drawn from the Swiss Mission's teacher training institution, namely the Lemana Teachers' Training College, near Elim. Based on the paper's critical analysis, I propose how power structures, colonised knowledge systems and beings could be decolonised. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300005&lng=en&nrm=iso&tlng=en This paper consists of five parts. Firstly, a brief historical background of Reformation will be discussed as an exercise to remember Reformation. Secondly, we review the role of the ecumenical church (SACC) prior to democracy in South Africa. The purpose for focusing on the role of the church from this period is that it gives us a model to follow in our involvement in socio-economic transformation. Thirdly, the social and economic challenges facing the church and society in democratic South Africa will be discussed. Fourthly, we debate the role of the ecumenical church (SACC) in democratic South Africa. Fifthly, the article explores what role the Uniting Reformed Church in South Africa (URCSA) is playing (descriptive) and ought to play (normative) through all her structures to transform the socio-economic situation in South Africa. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300006&lng=en&nrm=iso&tlng=en Elections in a multi-ethnic and multi-religious people like Nigeria can be a serious practice with many risks. They can also be marked by violence, corruption, intimidation and deceit. The history of Nigerian elections appears to reflect the above characteristics. It has been confirmed that Nigeria is one of the most religious countries in the world. Therefore it should not be a surprise that Nigerian elections will be greatly influenced by religion. This article traces the history of Nigerian elections from the pre-colonial to the post-independent period up to 2015. Most importantly, the strong evidence of not only violence, corruption and intimidation, but also the serious aggressive influence of religion-mostly negatively on Nigerian elections-is clear and cannot be disputed. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300007&lng=en&nrm=iso&tlng=en St Jerome, both in his wittiness and in his critique of the romance between the church of his time and the Roman Empire in the fifth century, believed that "The church by its connection with Christian princes gained in power and riches, but lost in virtues." The church and the state, whether in the past or in the present, have two particular things in common: peace and order. Both institutions detest disorder and rebellion, but ironically, in their efforts to bring about the desired peace and order, they often disturbed the peace through their quarrels and quibbles. With a keen sense of history, this essay studies the reluctance with which the church in the West and in the East embraced secular authorities in the civil administration of society for the sake of "peace" and "order." http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300008&lng=en&nrm=iso&tlng=en St Jerome, both in his wittiness and in his critique of the romance between the church of his time and the Roman Empire in the fifth century, believed that "The church by its connection with Christian princes gained in power and riches, but lost in virtues." The church and the state, whether in the past or in the present, have two particular things in common: peace and order. Both institutions detest disorder and rebellion, but ironically, in their efforts to bring about the desired peace and order, they often disturbed the peace through their quarrels and quibbles. With a keen sense of history, this essay studies the reluctance with which the church in the West and in the East embraced secular authorities in the civil administration of society for the sake of "peace" and "order." http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300009&lng=en&nrm=iso&tlng=en St Jerome, both in his wittiness and in his critique of the romance between the church of his time and the Roman Empire in the fifth century, believed that "The church by its connection with Christian princes gained in power and riches, but lost in virtues." The church and the state, whether in the past or in the present, have two particular things in common: peace and order. Both institutions detest disorder and rebellion, but ironically, in their efforts to bring about the desired peace and order, they often disturbed the peace through their quarrels and quibbles. With a keen sense of history, this essay studies the reluctance with which the church in the West and in the East embraced secular authorities in the civil administration of society for the sake of "peace" and "order." http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300010&lng=en&nrm=iso&tlng=en St Jerome, both in his wittiness and in his critique of the romance between the church of his time and the Roman Empire in the fifth century, believed that "The church by its connection with Christian princes gained in power and riches, but lost in virtues." The church and the state, whether in the past or in the present, have two particular things in common: peace and order. Both institutions detest disorder and rebellion, but ironically, in their efforts to bring about the desired peace and order, they often disturbed the peace through their quarrels and quibbles. With a keen sense of history, this essay studies the reluctance with which the church in the West and in the East embraced secular authorities in the civil administration of society for the sake of "peace" and "order." http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300011&lng=en&nrm=iso&tlng=en St Jerome, both in his wittiness and in his critique of the romance between the church of his time and the Roman Empire in the fifth century, believed that "The church by its connection with Christian princes gained in power and riches, but lost in virtues." The church and the state, whether in the past or in the present, have two particular things in common: peace and order. Both institutions detest disorder and rebellion, but ironically, in their efforts to bring about the desired peace and order, they often disturbed the peace through their quarrels and quibbles. With a keen sense of history, this essay studies the reluctance with which the church in the West and in the East embraced secular authorities in the civil administration of society for the sake of "peace" and "order." http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300012&lng=en&nrm=iso&tlng=en In the creative turmoil after the Second Vatican Council, the Divine Word Missionaries (SVD) set up a five-month renewal course at Nemi for their members. Noting that one key issue was the changing concept and practice of the Catholic Church from a universal, clerical pyramid to a communion of local communities, and that this conciliar theological vision demanded particular pastoral skills and training, the then director of the Nemi Renewal Course invited Anselm Prior to conduct a workshop presenting the Lumko training method of building Small Christian Communities. In this paper the author contrasts the Basic Ecclesial Communities that were birthed in Latin America over against the hierarchical church, with the Small Christian Communities that originated in Africa that were planned by the bishops themselves to bring the church closer to the people and their culture. This African model was promoted globally by the Lumko Pastoral Institute, and so became a vital part of the pastoral skill training conducted by Anselm Prior during some 15 annual courses at Nemi. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300013&lng=en&nrm=iso&tlng=en The strides to historicise Pentecostalism in Zambia have attempted to account for the growth of Pentecostal and charismatic churches without delving into the prominent features of Pentecostalism that have been popularised over time. One such characteristic is the "spiritual voice" that has been associated with the Pentecostal "Men of God" (clergy) in contemporary Zambia. Hence, this article explores the use of the voice as the power of articulation, understood as a spiritual vocal gift, as an expression of spiritual identity among the "Men of God" using the identity theory as a lens in Zambian Pentecostal church history. This is deemed significant not only for contributing to the body of knowledge but also to underscore the neglected attribute of Pentecostal influence on Zambia's religious landscape. An interpretivist case study was employed in which raw data (video of sermons and pastoral ministries) and documents were analysed and interpreted. It was established that these "Men of God" perceived "broken vocal cords" as spiritual vocal gifts. As such, the voice not only evoked the power of articulation to communicate the spiritual emotions, but was also used to appeal, attract, and satisfy congregants (religious marketing) through assuming a ministerial "identity." The article argues that the history of Pentecostalism in Zambia could not be detached from the romanticisation of the voice as a symbol of spirituality, and an imprint of identity on the "Men of God." http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300014&lng=en&nrm=iso&tlng=en This article explores the long history of both industrial and theological education and ministerial formation that since the 1850s has included, inter alia: Healdtown and Lesseyton; Kamastone; D'urban (Peddie); Bollihope; Fort Hare and Rhodes Universities; the Federal Theological Seminary and John Wesley College; and Kilnerton, Pretoria. Taken together, the story of these places speaks of the Methodist Church's long-standing commitment to invest in the education and formation of those who respond to God's call to the ordained and other ministries (Seth Mokhitimi Methodist Seminary 2018). Compared with Healdtown and Kilnerton, Lesseyton institution is less well known and appreciated. Nevertheless, it played a significant role in South African education in the Eastern Cape and particularly in industrial training and education for ministry within the Methodist Church. This provides the focus for this article. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300015&lng=en&nrm=iso&tlng=en This paper reflects on the approach of Reverend Linda Mandindi to ministry in the Methodist Church of Southern Africa (MCSA). Special emphasis is given to the contribution he made as ninth president of the Black Methodist Consultation (BMC). I will highlight Rev. Mandindi's journey in the ministry, his struggle to candidate for the ministry, and the ways in which he dealt with ethnic and cultural challenges of being a black minister in a church predominantly led by white people. Rev. Mandindi's narrative demonstrates the liberating work of the church to black people, whom it empowered through gospel spirituality and education. The article presents a truncated biography in the context of the historic evolution of the BMC, its contribution to the transformation of the MCSA, and ultimately to our nation. I have divided this paper into four sections. First, I briefly discuss the founding of the BMC. Second, I look at Rev. Mandindi the man, with specific emphasis on his development as a progressive pastor and leader with a keen understanding of the political and religious landscape of South Africa. Third, I seek to appraise Rev. Mandindi's work and legacy. I conclude the paper by looking at the challenge that Rev. Mandindi's legacy presents to the MBC and the MCSA. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300016&lng=en&nrm=iso&tlng=en This article provides an overview of the historical correlation between the church and academic theology as well as a brief account of its demise. In assessing the correlation it is demonstrated how, for the first 1 500 years of Christian history, a correlation between academic learning and the church was the norm. A brief outline of the demise of this tradition is shown to allow the reader to comprehend how the correlation faded. At a time when the future of academic theology is under great discussion, this article provides a somewhat forgotten history that can add great weight to the current debate on church and the academy. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300017&lng=en&nrm=iso&tlng=en Recent debates and policies on development reflect a growing recognition of the complex role of religion in development and most significantly of its contribution to social capital formation. Through an analysis of the history of the All African Conference of Churches (AACC) as one of the most significant ecumenical structures on the African continent, this contribution will discuss the role and significance of the ecumenical movement for social change (read: development). It underscores the crucial role of the AACC in the formation of social capital through its member churches and through its own international links to other organisations and ecumenical bodies in the period since its inception to the turn of the century. While I argue that the AACC has made a positive contribution in the formation of social capital, I nevertheless contend that not much has been done to draw on local epistemologies for development in its programmatic work. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300018&lng=en&nrm=iso&tlng=en The Catholic Church played a significant role in healthcare within South Africa through the establishment of 73 hospitals by the 1950s. However, the majority of these had been taken over by the state by 1970. Trinity Health Services (THS), a student-run clinic providing free healthcare to the homeless and operating from a Catholic Church in Johannesburg, proposes a new model for involvement of the church (and by extension the wider religious community) in healthcare. This oral history describes the story of THS, a joint partnership between Holy Trinity Catholic Church and the University of the Witwatersrand. It defines the stakeholders, namely the students, the Faculty of Health Sciences at the University of the Witwatersrand, and Holy Trinity Catholic Church, and explains their contributions to the clinic. The clinic was established in 2004 by two medical students and soon expanded its services, therefore needing more space and resources, including a pharmacy. The clinic was closed from 2011-2015 while registering the pharmacy. It reopened in February 2016, offering medical and pharmaceutical services. Convergent and divergent themes are described between the history of THS and more traditional Catholic healthcare. Similarities are drawn between the communities they serve, their approach to healthcare, and legislative challenges faced. The differences relate to the involvement of both secular and religious people in THS who are motivated to serve for humanitarian reasons, compared to religious sisters who were serving as part of their mission. THS shows the importance of healthcare projects with religious links. This new paradigm calls for the involvement of multiple partners, involving both religious and secular entities, in providing much needed services to underserved communities within society. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300019&lng=en&nrm=iso&tlng=en On 10 November 2016, the Nkhuni Centre for Oral History was established as part of the Nkhoma Museum at the University of Nkhoma in Malawi. Consequently, the author conducted an oral history project in and around the town of Nkhoma to strengthen the capacity of the centre to engage in future projects. The aim of the research was to record-albeit in restricted numbers-the answers which people living in the villages around Nkhoma, as well as patients in Nkhoma Hospital, gave to the interview questions: "What/who makes you ill?" and "What/who makes you healthy?" Furthermore, the research was to establish the religious ways of healing acknowledged by the interviewees. Finally, the research sought to inform itself on the history-short as it may be-of how and why interviewees have chosen to change from one church to the other, or remain in a specific church, in order to find their preferred way of religious healing. The aim of the article is to present the research results with a focus on the methodological steps taken in doing oral history research. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992018000300020&lng=en&nrm=iso&tlng=en Ten years before the collapse of communism, there were warning signs that the Soviet Union's economy was becoming crippled. Soviet authorities controlled and influenced the Russian Orthodox Church and they jailed leaders of the church in all East European countries. The fall of the Berlin wall created a turning point in Christianity in 1989. More than 8 000 Russian Orthodox Churches were reopened between 1990 and 1995. The nineties could be described as a time of hope regarding religious revival in Eastern Europe. In this paradigm shift, freedom of religion became officially recognised as a basic human right and a multitude of denominations became free to compete for followers. In Prague, Cardinal Miroslav VIk had ministered clandestinely to Catholics while officially working as a window-washer during communist rule. He was known by the people as the "generous pastor." After the Velvet Revolution, he became bishop and later cardinal in the Czech Republic. In many East European countries, religion and national identity are closely entwined. According to the Pew Research Centre report on Christianity, in Eastern Europe there was a sustainable increase in religious activities from the early 1990s until 2017. The fall of the Berlin wall had a significant influence on South Africa. It helped South Africa in its democratic process. The once dominating neo-Calvinistic control of society was replaced by a new paradigm of democratic freedom and an equal religious stance by the new government elected in 1994.