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METHODIST APPROACHES TO POWER EVANGELISM AMONG THE SHONA PEOPLE OF RURAL ZIMBABWE.
[Thesis]. Manchester, UK: The University of Manchester; 2013.
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Abstract
ABSTRACTThe aim of this research is to ascertain the approaches of the Methodist Church in Zimbabwe to power evangelism among the Shona rural people. The thesis also tries to discover why the Methodist Church in Zimbabwe is so controlling and does not have a theological position on issues relating to divine intervention and supernatural evil.The researcher defines 'power evangelism' as the destruction of the so-called polluted objects: i.e., witchcraft, charms, fetishes, evil spirits, demonic possessions and barrenness. Power evangelism is the power of the Holy Spirit that is conveyed through God's message. As a result it brings the unsaved to God as they encounter the God of the supernatural. These demonstrations of God's power are focused on destroying Satan and his hosts. Hence, White thinks there is a special anointment given to those doing power evangelism.1 Therefore, the research endeavours to find out the approaches used by the Methodist Church in Zimbabwe in addressing the above.The researcher feels that the Methodist missionaries withheld some Wesleyan spirituality, as it seems that John Wesley recorded numerous miracles of healing, exorcisms and demonic encounters. Therefore, the research also revisits early Methodism. In dealing with these issues, the Methodist Church seems to take a circular approach rather than a spiritual one, employing education and medicine to eradicate the supernatural evil, because the approaches used were not relevant in meeting the needs of the people. Members turn to visiting the traditional doctors, African Initiated or Pentecostal churches when western medicines fail. Consequently, there is a call for power evangelism, following the footsteps of Jesus Christ, Church tradition and early Methodism, in an attempt to meet the needs of the Shona African people according to their world-view.The conclusion of the research indicates that Methodist members are so open to power evangelism, and that power evangelism is not a subject of debate but a reality, especially among the Shona people.
Layman's Abstract
ABSTRACTThe aim of this research is to ascertain the approaches of the Methodist Church in Zimbabwe to power evangelism among the Shona rural people. The thesis also tries to discover why the Methodist Church in Zimbabwe is so controlling and does not have a theological position on issues relating to divine intervention and supernatural evil.The researcher defines 'power evangelism' as the destruction of the so-called polluted objects: i.e., witchcraft, charms, fetishes, evil spirits, demonic possessions and barrenness. Power evangelism is the power of the Holy Spirit that is conveyed through God's message. As a result it brings the unsaved to God as they encounter the God of the supernatural. These demonstrations of God's power are focused on destroying Satan and his hosts. Hence, White thinks there is a special anointment given to those doing power evangelism.1 Therefore, the research endeavours to find out the approaches used by the Methodist Church in Zimbabwe in addressing the above.The researcher feels that the Methodist missionaries withheld some Wesleyan spirituality, as it seems that John Wesley recorded numerous miracles of healing, exorcisms and demonic encounters. Therefore, the research also revisits early Methodism. In dealing with these issues, the Methodist Church seems to take a circular approach rather than a spiritual one, employing education and medicine to eradicate the supernatural evil, because the approaches used were not relevant in meeting the needs of the people. Members turn to visiting the traditional doctors, African Initiated or Pentecostal churches when western medicines fail. Consequently, there is a call for power evangelism, following the footsteps of Jesus Christ, Church tradition and early Methodism, in an attempt to meet the needs of the Shona African people according to their world-view.The conclusion of the research indicates that Methodist members are so open to power evangelism, and that power evangelism is not a subject of debate but a reality, especially among the Shona people.