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Dispensation: seasonal/ perennial
People always want to hear from God, are the words by John Mbiti in his book, African Religions and Philosophy. His opening statement is, Africans are notoriously religious he states that, “no matter where an African was and with whom, he always had the knowledge that God, the omnipresent (ever-present) and omniscient (all-knowing) was observing them” (Mbiti, 1980:56-58). The same is true of those who act as the connection between the people and the divine; those who claim to speak on behalf of God. This results in prophets manipulating the gospel so that it suits the needs of the hearers even though at times prophets hunger for God’s communication. There is a time for everything, and a season for every activity under heaven (Ecclesiastes 3:1). From the time of Abraham, Moses, Judges throughout to Malachi and even Jesus Christ, the much awaited Saviour, the prophets of the Old Testament were for a season, to accomplish their duties and will be heard of no more. According to Wagner (2012:29), the ancient prophet Samuel, who is considered one of the first prophets, was raised to establish Israel as a kingdom and like other surrounding nations.
Samuel’s prophetic dispensation is substantiated by the anointing of Saul to be the first King of Israel; later on Samuel anointed David to be Saul’s successor. In the Old Testament, a prophet (or seer) is one inspired by God through the Holy Spirit to deliver a message for a specific purpose, Maxwell (2006:67), suggested that prophets existed before in the form of Abraham and Moses; these two were also for a certain time too (Genesis 20:7, Exodus 3:1-10). Abraham was called for the season of founding the nation of Israel and carrying the promise through Isaac while Moses was tasked with the emancipation of Israel from the sting of Egyptian bondage. Pinker (2008:145), coined a new idea, Old Testament prophets can also be identified as situational prophets. There were gaps of silence, peace and tranquillity which did not require the rise of a prophet.
Championing of holy wars
Old Testament prophets were regarded as the eyes, ears and strategists in the championing of holy wars (Hobbs, 1989:198). Israel was involved in war more than often and it was the duty of the prophets to provide direction on the course to be followed during the war. VonRad (1991:32) noted that the interest in prophetic figures in relation to Yahweh (Moses, Deborah, Samuel) suggests an origin among prophets critical of the religious politics of the Davidic courts. In their strong emphasis regarding Yahweh’s sovereign action, these holy war narratives criticise political policies that locate sovereignty elsewhere. During the exodus of Israel from Egypt Moses was involved in numerous wars as the prophetic voice in the Israelite quest of inheriting the promise made to Abraham in Genesis 15. According to Exodus 17, Moses was instrumental in the war against the Amalekites which was won by the Israelites, Samuel 7:5-10 also shows the leading of a holy war by a prophetic figure. In the Old Testament prophetic era, the leading of a war by prophets was not unusual; however in Zimbabwe no prophet has led any holy wars.
Chitando and Biri (2016:7), suggests that context is prominent in coming to a conclusion about the cause of certain actions by prophetic individuals.
The Zimbabwean context even though characterised by chaos and socio-economic challenges has not resulted in war. Demonstrations have been held which can be close to a war, a number of prophetic or religious leaders denouncing and demonstrating against the government (http://www.thezimbabwean.co/: Accessed 23/9/16). These prominent figures run from Pius Ncube who suffered the consequences to Evan Mawarire who is currently living in and out of exile in fear of his life and that of his family. Many prophets might have tried to champion holy wars in Zimbabwe but have failed due to the circumstances. However, the much recorded and documented “white garment holy war victory”, led by Prophet Ishmael in Budiriro suburb at his shrine. The congregants fought against police and prevailed in Budiriro 1, Harare (Newsday 2014: ZBC TV, 14/05/2014). Revellers and eyewitnesses indicated that the congregants were ecstatic that God has inspired them to victory against the forces of darkness. Therefore, it depends on how war is contextualised; the Old Testament prophets were instrumental in wars while in Zimbabwe prophetic figures are instrumental in political demonstrations.
Performance of miracles
In the Old Testament the two most common words for miracle/sign/wonder are pala and mopet (https://paoc.org/docs/: accessed on 16/08/17). Meaning to be marvellous or wonderful, Pala is used seventy times. The word focuses on people s reaction when they are confronted by a miracle miracles are intended to have an impact on the observer. They create a sense of awe and wonder, a sense of the inescapability of God as an active force within the world of time and space (Richards, 1991:444). Mopet is used thirty-six times particularly in reference to God’s miraculous acts in Egypt. According to Aker and McGee (1996:23) mopet combines the idea of miracle and sign and seems to emphasise that the supernatural event or wonder has meaning and significance. The prophetic dispensation in Zimbabwe is cushioned by performance of miracles to substantiate the belief in Christ and a test of true prophecy. According to Mark 16:17, those sent by Jesus Christ were going to perform many exploits which included, but was not limited to, the performance of miracles. Vengeyi (2013:29), substantiates that the performance of miracles characterised Old Testament prophets such as Abraham (Genesis 20:7), Moses (Exodus 16), Elijah (1 Kings 17:9-16) and Elisha (2 Kings 4).
In the Zimbabwean context the performance of miracles and prophets are intertwined and cannot be easily separated. According to (Newsday: 27/05/2016), a number of prophetic spectacles are reported in Zimbabwe such as Paul Sanyangore who claimed to have walked on water, Angel claimed to have raised more than 24 dead people while Makandiwa and Magaya’s miracles can’t be numbered. Zimbabwe from around 2009 has had a surge in Pentecostal churches, while at the same time the performance of miracles is on the rise. Miracles are for different reasons and are performed for different purposes in the present day Pentecostal Zimbabwe. The reasons include, but are not limited to, luring more revellers and admirers, restoration of lost hope, identification (the controversial identification of congregants through identity numbers) and other reasons which will be discussed below. The television is being used as the major channel of communicating the miracles that are exploited by different prophets in the Zimbabwean prophetic arena. According to Biri (2013:17), the prophetic movement such as PHD led by Magaya, Spirit Embassy led by Uebert Angel and UFIC led by Emmanuel Makandiwa, have channels that broadcast all the prophetic performances to allow all viewers access to the prophetic exploits. A few miracles will be brought to attention which covers healing, deliverance, miracle money and even the raising of the dead. The above mentioned has created a different way of worshipping God that replaces the word of God and many are being misled.
CHAPTER 1
1.0 Introduction
1.1 Area of Investigation
1.2 Problem Statement
1.3 The Objectives of the study
1.4 Justification of the study
1.5 Methodology of the study
1.5.1 Hermeneutical Approach
1.5.2 Exegetical Approach
1.5.3 The Historical Approach
1.5.4 Political Theory
1.5.5 Comparative Approach
1.5.6 Sociological Approach
1.5.7 Theological Approach
1.6 The Theoretical Framework
1.7 Definitions of Terms
1.7.1 Prophetic Preaching
1.7.2 Neo-Pentecostal Christianity
1.8 Literature Review
1.9 Structure of the Study
1.10 Conclusion
CHAPTER 2: The origins of Pentecostalism and the emergence of neo-Pentecostal Christianity in Zimbabwe
2.0 Introductio
2.1 The Origins of Pentecostalism in the World
2.2 The Apostolic Movement
2.2.1 William Joseph Seymour (1870-1922) and the 1906 Azusa Street Revival
2.3 Pentecostalism in South Africa
2.4 Pentecostalism in Zimbabwe
2.4.1The birth of other Pentecostal Churches in Zimbabwe
2.4.2 The second wave of Pentecostalism in Zimbabwe
2.4.3 The third wave of Pentecostalism in Zimbabwe
2.5 The United Family International Church and Prophet Emmanuel Makandiwa
2.5.1 Prophet Emmanuel Makandiwa and the formation of UFIC
2.6 Conclusion
CHAPTER 3: Religion and Politics in Zimbabwe
3.0 Introduction
3.1 Religion and Politics: what is it
3.1.a Religion: Landscape
3.2 Religion in Zimbabwe
3.2.1 The conundrum of Religion in Zimbabwe
3.3.1 Political background of Zimbabwe in the period 2008-2012
3.4 The socio-economic background of Zimbabwe in the period 2000-2008
3.4.1 The socio-economic background of Zimbabwe in the period 2008-2012
3.5 The Zimbabwean crisis
3.5.1 Zimbabwean economy
3.5.2 Manufacturing
3.5.3 Zimbabwean land crisis
3.5.3.1 Land invasions
3.5.3.2 Beneficiaries from the land reform program
3.5.4 Crisis in media
3.5.5 The Judicial system in Zimbabwe
3.5.6 Humanitarian situation in Zimbabwe
3.5.6.1 Education
3.5.6.2 Health sector
3.5.6.2.a Cholera epidemic
3.5.6.2.b Typhoid epidemi
3.5.6.2.c Marange Diamond fields
3.6 Conclusion
CHAPTER 4: The biblical model of the Old Testament prophets’ vis-à-vis the Neo-Pentecostal Prophets of Zimbabwe
4.0 Introduction
4.1 Background of the Old Testament Prophets
4.2 Characteristics of the Old Testament Prophets and neo-Pentecostal Prophets in Zimbabwe
4.3 Received calls/calling
4.4 Dispensation: Seasonal/Perennial
4.5 Championing of holy wars
4.6 Performance of Miracles
4.7Source of Direction
4.8 Fought for Social Justice
4.9 Predicting of the future
4.10 Fought for the worship of one God
4. 11 Conclusion
CHAPTER 5: The Meaning of Prophetic Preaching and the Aphorisms used in Neo-Pentecostal Christianity in Zimbabwe
CHAPTER 6: Prophetic Preaching in neo-Pentecostal Christianity in Zimbabwe
CHAPTER 7. The Interpretive Task
CHAPTER 8: The four elements of preaching as a Practical Theological reaction to the socio-economic, socio-political and religious crisis of Zimbabwe
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Prophetic Preaching in neo-Pentecostal Christianity during the socio-economic and socio-political crisis of Zimbabwe (2000- 2012): A Practical Theological exploration.
