This paper explores the connections between gender and the independency Christian ideology in the formation of new social relations as well as affirmation of traditional relations of domination between men and women. To aid in the analysis of these issues a case study is used, that of the Nomiya Luo Church, whose history and tenets are discussed.
This article reflects critically on the urban ministry of the CCAP Nkhoma Synod in Malawi. Poverty, secularisation, disorientation and pollution pose a great challenge for the church ministry in addressing the needs and circumstances of the poor in the shantytowns of Lilongwe and the other Malawian cities. As a ministry approach in the urban context, a theory has been developed called a ""Holistic Hermeneutical Practical Theology.""
Elijah bursts into Israel's history in 1 Kings 17 without any introduction. Lacking patrimony, pre-history, and the appositive prophet, he nonetheless immediately establishes himself as the nation's pre-eminent spokesman for God. True to the meaning of his name - My God is Yahweh - Elijah proclaims the sovereignty, exclusivity, and power of the God of Israel. His interaction with the three people in the chapter - Ahab, king of Israel, the widow of Zarephath, and her son - show him as a versatile evangelist. He evangelises via words, miracles, rand lifestyle and thereby serves as one model of evangelism in the biblical text.
This article explores what prompted Swiss clerics to establish schools within their mission fields in South Africa. Missionaries regarded education as the main catalyst for social transformation and were aware that social change would occur only if the Missions co-operated. Interdenominationalism was therefore embraced by the Swiss Mission in the former Transvaal Province.
The social stratum in which Pentecostals enjoyed their greatest successes was that of the poor. The reason for the success lies in distinctives that form the centre of Pentecostalism and provide the impetus for its mission. It is this complex of distinctives that have mediated the redemptive effects of salvation so effectively to the poor. There are signs of crisis in South African Pentecostalism; its centre appears to be unravelling with attendant uncertainty and loss of sense of mission. The crisis affects particularly the anthropology, ecclesiology and pneumatology of Pentecostalism. To recover their sense of mission Pentecostals need to recover that which forms their centre.
Since the mid nineteenth century German mission organisations have worked in the territory now known as the Republic of South Africa. From the turn of the twentieth century (Baudert 1938:97) in addition to the Berlin Mission Society which was the largest external mission in southern Africa and is the focus of this study, about 60 other evangelical mission organisations were active in South Africa.
For many years the exegetical discussion on mission in the New Testament was dominated by a small number of monographs and essays. Among these older studies was that by F. Hahn (1965). It appeared in English as Mission in the New Testament (1965). There was also the overview in the collection edited by K. Kertelge (1982). Other studies were those of D. Senior & C. Stuhlmueller (1983), and L. Legrand (1990). In the past few years quite a few more substantial monographs on the theme have been published. I present and evaluate these in this article, while referring briefly to some other contributions.