The Influence and the legacy of the Latter Rain Movement on the Neo-Charismatic Movement

The focus of this paper is to point out some doctrines of Branham , the morning star of the Latter Rain Movement that left some impact on the current Neo-Charismatic Movement. Through the solid literature review which was undertaken, an investigation in the historical development of this movement, and its impact on the current Neo-Charismatic churches is interrogated to obtain the facts. The NeoCharismatic Movement is a general term for independent charismatic formations that evolved after Pentecostalism that is these days dubbed Classical Pentecostalism. Since William Branham is noted for different teachings and practices pertaining to Pentecostalism, he is closely associated with the Latter Rain Movement of the forties and the fifties. There is no intention to lay out or elaborate on all Branham’s dogmatic dictums and practices, but only six are selected to complete the research question of this paper. These doctrines are the restorationist theology, deliverance, fivefold ministry, anti-cultural establishment, extra-biblical prophecies, and personality cult. It is discovered through this research that all these doctrines or practices are familiar within the Neo-Charismatic churches, especially those known as New Prophetic Churches.

Reflections on the City of Alexandria and the growth of the early Christian faith

The city of Alexandria in Egypt was and remains the centre of the Orthodox Patriarchate of Alexandria, and it was one of the major centres of Christianity in the Eastern Roman Empire. St. Mark the Evangelist was the founder of the See, and the Patriarchate's emblem is the Lion of Saint Mark. It was in this city where the Christian faith was vigorously promoted, and in which Hellenic culture flourished. The first theological school of Christendom was stablished which drove catechesis and the study of religious philosophy to new heights. It was greatly supported in its quest by numerous champions of the faith and early Church Fathers such as inter-alia, Pantaenus, Clement, Dionysius, Gregory, Eusebius, Athanasius, Didymus and Origen. Both the Greek Orthodox Church of Alexandria and also the Coptic Church, lay claim to the ancient legacy of Alexandria. By the time of the Arab conquest of Egypt in 641 CE, the city had lost much of its significance. Today the Greek or Eastern Orthodox Patriarchate of Alexandria remains a very important organ the dissemination of Christianity in Africa especially due to its missionary activities. The head bishop of the Patriarchate of Alexandria and all Africa, Theodore II, and his clerics are performing meritorious works on the continent to the glory of God’s Kingdom. This article traces, albeit it in a limited sense, the history of the faith in Alexandria using a desk-top research methodology. In order to trace Alexandria’s historical development and especially its Christian religious focus, existing relevant primary and secondary data considered to be relevant was utilised including research material published in academic articles, books, bibliographic essays, Biblical and Church documents, electronic documents and websites.

An Orthodox perspective on hamartology and ecology: Assessing John Chryssavgis’ contribution to current discourse

This article is a sequel to my earlier paper entitled ‘Hamartology and Ecology: An assessment of Aruna Gnanadason’s contribution to the contemporary debate’. Christian ecotheology presents a Christian critique of ecological destruction while also offering an ecological critique of Christianity. It entails a reinterpretation of all the classic Christian symbols, in this case the doctrine of sin, specifically the nature of sin, explored in the light of ecological discourse. Considering the contemporary ecological crisis, this article highlights Orthodox theologian John Chryssavgis’ contribution to the current debate. Following a concise overview on Christian discourse on ecology, as well as the Christian understanding of the nature of sin and the ways in which it is re-described in contemporary ecotheological terms, this article explores John Chryssavgis’ position on ecotheological discourse through a discussion of anthropocentrism, domination in the name of differences of species, consumerist greed, alienation of humans from the earth community as well as denial and disdain. The Orthodox tradition is an important factor in the formulation of his ecotheology. The method employed here encompasses ecclesial scrutiny, namely Chryssavgis’ assessment of the Christian tradition’s role in contributing to the contemporary crisis, followed by theological reflection on his interpretations of ecological sin and finally, alternative courses of action to appropriately address the issues in question. In closing, the article offers an assessment of Chryssavgis’ overall contribution to current ecotheological discourse.

Missio Dei as the Main Project: Project Management Model for Mission of God

The emergence of the concept of Missio Dei (Mission of God) from the perspective of the International Missionary Council (IMC) arguably demonstrated that the role of the Triune God in his own mission was undeservedly marginalized for decades, if not centuries preceding 1952. Over the past decades there has been a sustained research activity conceptualizing Missio Dei, and at the same time renewing missiological interest in other Christian missions. However, to the author’s awareness, there has been very little or no effort to introduce or use known project models that can be utilized to show coherence or collaboration of missions towards the project of fulfilling the objective of Missio Dei. Through a desk-top literature review, this paper proposes the use of a project management model to properly conceptualize the location of Missio Dei as a main project that includes other network of missions as sub-projects within its framework. The Triune God is here identified as Project managers while human participants are seen as project stakeholders. Christian missions include Missio Christos, Missio Spiritus, Missio Hominum and Missio Ecclesiae as sub-projects. The proposed model will demonstrate the coordination and collaboration of missions in the broader context of Missio Dei and further assist with a proper understanding of roles that each mission is, or should play, in achieving the objective of Missio Dei. While efforts are being made here to propose a project management model for Missio Dei, further research is needed to determine whether this proposal will yield an in-depth understanding of Missio Dei as a missiological paradigm in conjunction with the role of other missions.

Considering the Contradictions of Religion and Orthodox Christianity as concomitantly endorsing strife and accord – a Social Capital Perspective

This paper contributes to the existing literature by providing an discussion and a critique of the discourse of social capital as it relates to Christianity and in particular to an Orthodox stance. Religion is acknowledged as responsible for promoting factions in the world, as well as for the strife amongst the various religious groups. The New Testament is studied with the constituents of social capital – networks (groups), norms and trust – as a foundation for evaluating the ministries and teaching of Christianity with regards to the role thereof in promoting strife and unity and ultimately harmony amongst people. The ministry of Jesus Christ was distinctly opposed to the prevailing social capital in the then Jewish territories, as is the case in the epistles when speaking to the non-Jewish parishes. The prevailing normative principles were frequently censured, and the confrontational manner in which the established social groups were related to, aggravated by the entirely inclusive but absolutely exclusive standpoint, is deemed inexcusable and resulted in the execution of Christ and a number of his apostles and other followers. The threat to the trust amongst the Jewish citizens and also between the general population groups and religious leaders proved to be a major driving force in ongoing persecutions. Unity amongst the early Christians proved elusive and the absence of heterogeneity as a requirement for socially cohesive networks and groups served to explain this challenge. Diversity of ethnicity, language and culture impeded the spontaneous social associations. The epistles provide us with a rich account of the significance of diversity and the constant efforts towards unity and societal harmony. This is in concord with the Orthodox faith which is strongly in favour of acceptance of diversity and love for others. Social capital is an stimulating idea that has since biblical days become a focus for community advancement initiatives. The social capital perspective of the New Testament easily transcends into our reality of today and supports the relevance of Christian principles two thousand years later.

Religious perspectives on Vaccination: Mandatory Covid-19 vaccine for SA Churches

In public health history, vaccinations have been seen as very helpful as they help protect societies from preventable diseases and save many lives around the world. Despite the fact that few religious groups oppose vaccination for a variety of reasons, almost all major religions in the world support vaccination as long as it complies with religious precepts for the preservation, protection, or well-being of livelihoods. However, during the surge of Covid-19 outbreak in South Africa and elsewhere, governments witnessed unprecedented hesitancy and opposition to the Covid-19 vaccination by the general public. Those who opposed the Covid-19 vaccine cited multiple concerns or reasons, ranging from possible side effects, adverse events, vaccine safety, vaccine effectiveness, conspiracy theories, and religious or cultural reasons. Based on a literature search, this paper attempts to discuss various religious views on the subject of vaccination in general and subsequently make use of such perspectives to support calls for a compulsory Covid-19 vaccination, especially for South African churches. This is a timely topic of central concern as it seeks to politely dispel religious misunderstandings and confusion that could arise as a result of debates on mandatory vaccines for Covid-19. Health and religion will be brought together to shape the ongoing discussions about the moral urgency of a mandatory Covid-19 vaccination in South Africa.

Rebuilding the community and the church post-COVID-19

The catastrophic destructions of the Temple in Jewish history led to different reactions. Although they left a serious mark on all of Israel’s future endeavours and the prophets warned the people of the coming disasters, they also proclaimed hope, even after the destruction. Some Jews reacted to it by forming close-knit communities and their commitment to the Torah. It remained a serious challenge to their faith and community life. They carefully studied the prophets to understand the implications of the destructions of the temples. Christians explained that Jesus had to be honoured as Lord after the destruction of the Temple. In the Gospels, Jesus foretold the terrible situation of the demise of the Temple and that his body would be the new Temple. New life is possible in Him and in the coming of the Kingdom. Some exegetes link the cursing of the fig tree by Jesus to the destruction of the temple, but others see it as a general warning to the Jewish people to honour God. It is also very important that the resurrection of Jesus is regarded as the rebuilding of the new temple in his body. After the COVID-19 pandemic, believers as servants of the Lord have to build up the church and empower the community again. This should be done in respect of Jesus the crucified and resurrected Lord. The church has a huge task in this regard, not only by proclaiming Jesus as our only comfort in life and death, but also in the commitment to the building up of the community post-Covid-19. This should be accomplished by humbling and fully following Jesus.

Decoloniality of school governance in Lesotho: A Religio-historical approach

In this work, I examined the church's continuous ownership and governance of schools in Lesotho using colonial discourse analysis. I began by underlining the power struggle between the church and the state in school management, which dates back to the introduction of Western formal education in Lesotho by missionaries. I then argued that coloniality is the cause of the church's continued ownership and governance of schools. I also demonstrated how the church's continued ownership and administration of schools has harmed the church's credibility while also jeopardising education service delivery in the country. Decoloniality is presented as a counter-approach in my recommendation. Decoloniality deconstructs and reveals the limitations of coloniality ideology masquerading as the truth of events, as promoted by both religious and secular fundamentalists. Decoloniality proposes border thinking at various stages of delinking from a mission Christian education system. Border thinking assumes a diversity of viewpoints, with religious and secular viewpoints coexisting in the delivery of public education.

God’s Omnipotence: A Literary Investigation

The omnipotence of God can be defined as the perfect ability of God to do all things that are consistent with the divine character. Open theists see God as one who is influenced as God interacts with human beings in time and space (temporally). Thus, for Open Theists, God is affected and influenced by the world. This paper revisits the historical, biblical and theological grounds for the doctrine of omnipotence with the aim of re-establishing the relevance of divine omnipotence. Using a literary investigation this article traces the developments of the doctrine of God’s power from the Early Church Fathers to the Reformers to establish whether the articulation of God’s power within Open Theism resonates with Orthodox Theology and Evangelicalism.

Humans or Machines? Scientific Determinism within the Context of Yoruba Human Ontology

Freewill has been a subject of intense study in the history of philosophy, this revolves around the debate that are humans free or are their actions determined? While there has been a lot of questions on the nature of human will, the search for answers remains relevant in contemporary studies as seen in the entrance of neuroscience to this quest. Neuroscience, in the study of the human will arrived at a conclusion based on empirical studies that freewill is an illusion because the human will is determined by cerebral activities. The discovery in the field of neuroscience therefore challenges the traditional belief about freewill and our beliefs that humans are in full control of their will. This submission indicated that human decisions for actions were initiated before humans became aware of them, that is, likening humans to machines, thereby creating a lacuna especially within the Yoruba religious and cultural contexts. This study therefore, interrogated the position of neuroscience on the human will by focusing on how scientific determinism can be viewed from the Yoruba worldview. Scientific determinism evident in the field of neuroscience was examined with a view to situating the findings of neuroscience on human will within the context of Yoruba human ontology.