Miracles in the Neo-charismatic movement: Historical and theological critique

Abstract

The focus of this article was to explore the historical, theological and biblical miracles in light of the modern-day miracles in the Neo-charismatic churches. It is hereby intended to address and redress these manifestations to evaluate their authenticity and genuineness. The history regarding miracles in this article starts with the Reformers, such as Martin Luther and John Calvin. The historical scholarliness unfolds through the centuries to show how philosophies and theology grappled with this subject. The climax is the theological debate in the 20th century leading to the current miraculous signs in the Neo-charismatic churches in South Africa. The solution is the teaching on proper hermeneutics.Intradisciplinary and/or interdisciplinary implications: This article focuses on interdisciplinary, that is, church history, systematic theology and ethics in ecclesiastical practices of the Neo-charismatic churches. The article contributes towards the historical knowledge, identifying some constructive theological understanding of authenticity of miracles, as opposed to the modern way of miracles. It opens opportunity for a systematic theological discussion on miracles in Neo-charismatic churches.

Disability and digital ecclesiology: Towards an accessible online church

“…Pentecostalism, Charismatic movements, and Prophetism also brought another new dimension to expressions and essence of being church (Nel 2020;Ojo 1988;Omenyo & Atiemo 2006;Resane 2017). In Africa, the emergence of African Indigenous Churches and/or African Initiated Churches gave opportunities for Africans to freely express themselves in meaningful and realist ways mostly digressing from Western forms of being church (Anderson 1995;Masuku 1996).…”

From the Margins to the Centre: Commercialisation of Religion - Threat or an Opportunity in Pentecostalism?

“…Anderson (1999:230) states that Pentecostal churches offer healing, guidance, protection from evil and success, and prosperity as practical benefits. Resane (2017) argues that health in the African context is not just the absence of sickness, but also well-being in a holistic sense -and sickness is not primarily a result of physical symptoms, but also of deep spiritual causes. Anderson (2004a:244) observes that more westernised, independent Pentecostal, charismatic or revival churches are becoming prominent in Africa, Asia and Latin America, and the characteristics of these churches are that they have younger members more educated -an identity as a holy and separated community -and their primary purpose is to promote their cause to those outside.…”

Towards a decolonial hermeneutic of experience in African Pentecostal Christianity: A South African perspective

“…Writing about the actions of the likes of Daniel and Rabalago, Resane (2016:3) fingers 'the egoism central to the hermeneutics of the charismatic Christianity in South Africa'. By 'charismatic Christianity', Resane (2017) refers to the movement born from the revivals of the 1970s. The pentecostalisation of mainline churches in some instances resulted in the establishment of independent congregations often founded by theologically untrained leaders, although some did some training with American-based or related Bible Schools.…”

“…recognise the contribution of several denominational Pentecostal evangelists such as Nicholas Bhengu of the Assemblies of God and Richard Ngidi as well as Reinhard Bonnke, both from the Apostolic Faith Mission (AFM), in sparking the neo-Pentecostal revival in the 1970s and 1980s in Southern Africa.African-independent neo-Pentecostal ministries emerged from this revival. It is this sector that is plagued by allegations of abuse that prompted an investigation by the Council for the Protection and Promotion of the Rights of Cultural, Linguistic and Religious Communities (CLR)(Kgatle 2017;Khanyile 2016;Resane 2017). …”