The focus in the current study is on the Assemblies of God denomination in South Africa. This IS therefore the background of the Assemblies of God in South Africa, which I will reveal in this study.
Scope of the Study
The Black Assemblies of God of South Africa fall into the category of the oppressed and voiceless group in South Africa. Christ's purpose for His Church, the Assemblies of God in South Africa is to be a church immersed in the transformation of the community of all people.
Research Process
In the 2nd chapter I will present the history of the general body of the Assemblies of God of Južna Mrica. The history focuses on the early formative stages and diverse denominational composition of the Assemblies of God.
The beginning of the Assemblies of God in South Africa
In 1925, various missionaries from North America and Europe were organized into the South African District of the Assemblies of God in America. 4 It is difficult to obtain the exact population of the Assemblies of God in South Africa.
A brief introduction to Pietermaritzburg: a flashback
Health
The Hilton Pharmacy and Veterinary Clinic offers medical services to the people of Hilton and to their pets. Crime is down in the Hilton area this year compared to last year, police said this weekend.
Black and Coloured Areas: An Overview
Amenities
Indumiso Training College, Plessislaer Technikon and Sukuma High School were built almost on the exact spot where Nelson Mandela gave his last speech before his imprisonment in 1961.38 There are only five primary schools and two secondary schools in Mphophomeni. The facilities at these schools are of a low standard, inadequate and short-lived compared to those at the primary and secondary schools in Scottsville and Hilton.
Health
Miss Nompumulelo Mncwabe, a member of the Mphophomeni community, said in an interview: "I am familiar with the situation in my area. Most of the areas that have been hit the hardest with ME/AIDS in Pietermaritzburg, in comparison with Hilton and Scottsville, is Imbali. , Mphophomeni, Hilton village and other remote areas.
Employment
In the challenges facing the churches in Pietermaritzburg, we discussed earlier the situation of the different groups in Pietermaritzburg. South Africa produces 60 percent of the electricity in the entire continent, but almost two thirds of the population (and about 80 percent of all Africans) in the country do not have access to that energy for their domestic needs [van der Kooy, 1989 : 14].
Introduction
Cornerstone Assemblies of God Church Scottsville
Development: a heterogeneous and homogeneous church issue
I used to be a regular church attender, but over time I began to lose interest in Cornerstone Assembly. The fact that Scottsville Assembly of God does not have a single black representative on the church board of elders may have something to do with prejudice. There is no person in the Church who is unemployed or poor.
The church is not a social club; his mission in the world is clearly defined-soul-winning ..58. Women cannot be involved as elders of the church, because the Bible specifically mentions that they should not be made elders in the church [1 Timothy 2: 9-15]. To coincide with the patriarchal structure of the Western missionary churches, with the result that ordination of women to the priesthood does not exist in the missionary churches.
Her expression expresses what is supposedly in the hearts of so many other women in the church.
Hilton Assemblies of God Church
A notable humbling quality of the poor rural blacks of South Africa is the gracious warmth with which they welcome visitors. The experience of apartheid, which led to the marginalization of non-whites in the mainstream of South African body-politic and social life, left people with a resigned attitude towards their poverty. A true reconciliation directed towards development must include those on the periphery of the socio-economic life of the country.
Individual families must be reconciled with the socio-economic and political systems at the highest levels of government in the country, because development must occur from the bottom up and not the other way around. The Achilles heel of this approach is the perception that the church knows what is best for the people in the community. The church had targeted Hilton Valley residents as a group of people in need of care.
Hilton Assemblies of God contributes its quota to solve the social problems of the black community of Hilton Village.
Imbali and Mphophomeni Assemblies of God Churches .1 Introdcution
The call for Christian endurance
He believes that lack of training is the main handicap of the black group of AG, South Africa. 68Pastor Victor Nkomonde is the leader of the black group of the Assemblies of God. He is also an elected member of the general council that is currently overseeing the establishment of a unified body of Assemblies of God in South Africa.
My research shows that the contribution and influence of the Churches of God in South Africa to community development is devastating. My research of the Assemblies of God churches in Scottsville, Imbali, Mphophomeni, Hilton and Woodlands showed that the churches are not united. Hilton Church is involved in community development in Hilton Village through the efforts of the pastor and the church committee.
Thus the black group is engaged in community development to address the needs of suffering blacks.
Introduction
During the general conferences of the Assemblies of God, they have "white ministers of the Assemblies of God. 71 Pastor Colin La Foy is the leader of the colored AG group in South Africa. The consequences of this for the black and white people in the South African Assemblies of God was that their brotherhood, which was unstable and poorly nurtured, gradually entered the apartheid structure.
This racial discrimination developed and consumed every aspect of the political, economic, social and religious life of the black Assemblies of God. The source of black victims remained unaddressed and subjugated in a distasteful fellowship within the Assemblies of God. The natives seem resentful of any community that might fire their memory of the agony of racism in the house of God.
A non-racial involvement of the white members of Assemblies of God South Africa in the community development of the black group is interpreted as a lack of the authentic Christian life of worship.
Introduction
All the development programs of the black group of the Assemblies of God would have been in vain without the women's ministry in the church. I do not mean by this that women were given equal rights with men in the black group of the Assemblies of God. I started this chapter by alluding to the fact that the black group in the Assemblies of God church found a rallying point in Nicholas Bhengu.
My research suggested that the black Assemblies of God group made education one of the main tasks of its development. The Assemblies of God black group does not encourage privatization as an authentic African way of responding to community development. This is the view expressed by most members of the Assemblies of God black group regarding salvation.
For the black group of Assemblies of God, eschatology produces the motivation for community development and godly living. Mkhize was one of the delegates to the 2001 Port Elizabeth Conference of the Assemblies of God. Thus, the black group of Assemblies of God uses transformational development as a practical means of witnessing to the kingdom of God in society.
Ecclesiology
In fact, the black group became the rallying point for all the poor in society. The underground force behind the split in the Assemblies of God and the non-involved attitude of the white group towards development and their Christian responsibility towards the black group has, I dare say, a dualistic undertone. These are part of the forces blocking the relationship between the white group and the black group in the Assemblies of God.
What Christ is to the black group is different from what he is, or rather is seen to be, by the white group of the same assemblies of God. I argued in Chapter 6 that worship was never used by the Assemblies of God as a tool to unite themselves as a people of the same faith. Each group, black and white, in the Assemblies of God received Christ in a different context.
I will introduce Peter Watt and other leaders of the white group of the South African Assemblies of God into the debate.
Introduction
The oppressed group also tried to explain their oppressive condition in the light of God's word. Racism was therefore a problem that became largely an oppressive element in the life of the Assemblies of God Church as a denomination. The conference was necessitated by the push for international recognition and membership in the African Assembly of God's Alliances (AAGA).
Theological training of ministers in the Assemblies of God in South Africa has been a problem for a long time. In conclusion, Watt put forward eight things that express the unity of the Assemblies of God: The General Council met to discuss the perplexing problems of racial reflection in Assemblies of God as a national movement.
The fact is that true reconciliation has not taken place in the general body of the Assemblies of God, South Africa.
The Theology of Unity and Survival
The approach was very practical because the system believed in the common experience of the black population as a starting point. The black group working together to participate in community development is of great academic benefit to theology and development debates. The Hilton Assembly's decision to become involved in community development in the Hilton Village was not made by a select committee of the Assemblies of God Chief Executive.
There can be no hope in South Africa unless there is reconciliation geared towards healing the past. The white people of the Assemblies of God, and many other white people outside the Assemblies of God, did not experience the full force of apartheid. This thesis aims to challenge the white group of the Assemblies of God to push to the limit and not remain sidelined and disconnected from the reality of today's development projects in black communities.
The white Assemblies of God group should heed the Manila Manifesto produced during the second international congress on world evangelism in 1989.
