The author attempts an overview of missiological work in South Africa from the beginning early in the 20th century (but more specifically since the1950s) to the dawn of the third millennium. He relates how the academic discipline developed from an exclusively male Afrikaner and Reformed occupation, dealing with classical missionary themes like Church and Culture or Church and Mission to the much more inclusive and contextual approach of today. In the process many authors and works are referred to, and the changing scenery descriptionbed.
Based on the oral testimonies of a group of leaders of Zulu-speaking Christian women's organisations (manyano) in Sobantu, Pietermaritzburg, this paper explores the interface between African traditional religion and Christianity. African culture remains an important part of the mental and cultural makeup of these women, however firmly rooted in Christian practice they may be. They all strive to combine the two legacies. Their oral testimonies show a remarkable intellectual and spiritual creativity.
Isaiah Shembe, founder of the lsanto lamaNazaretha, has been variously interpreted by scholars of African Indigenous Christianity. Some have called him a Zulu Messiah, others have doubted his sincerity and seen him as a false prophet in the tradition of Mlanjeni and Nongqawuse. Following the collapse of the 'post-Christianity' debate started by the likes of G.C. Oosthuizen, more recent scholarship has explained the significance of Isaiah Shembe not only in terms of the religious tradition he formulated, but also the pervasive spirit that continues to perpetuate the Shembe faith.
In view of the fact that the biblical sources witness to God's redemptive action in the world, the seeming irrelevance of the Christian faith for the most pressing problems of humankind today is surprising and disturbing. The biblical concept of salvation is both all-embracing and specific. The Christian proclamation will be vibrant and powerful if it abandons abstractions and speculations and formulates God's redemptive response to actual human needs.
Pentecostalism has been in the forefront of the expansion of Christianity in the twentieth century, and this paper traces six features of the structures and patterns of Pentecostal mission: The Holy Spirit is the motivating power behind all mission activities; the Spirit gives the ability to do ""signs and wonders"" in the name of Jesus Christ to authenticate the gospel message; evangelism (sometimes aggressive) has the highest priority and this gives rise to self-propagating churches; indigenous leadership develops rapidly and avoids the mainline clergy/laity split; 'people's movements' cause rapid growth and mass appeal; spontaneous freedom of worship produces contextual liturgies and theologies.
The article focuses on three pathologies (or abnormalities) in the Korean Church leadership: secularism; inward focus (or lack of social involvement) and extreme authoritarianism. The research concentrates on empirical information regarding the way the Korean Church leadership is experienced by several groups: the leadership, themselves, ministerial candidates, members and outsiders.