Review Article

The presence of Pentecostalism in the Evangelical Lutheran Church in Southern Africa

James K. Mashabela

Received: 31 Oct. 2024; Accepted: 04 Dec. 2024; Published: 17 Jan. 2025

Copyright: © 2025. The Author(s). Licensee: AOSIS.
This is an Open Access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

Abstract

Background: Pentecostalism in the Evangelical Lutheran Church in Southern Africa (ELCSA) is profoundly believed, strong and alive. In ELCSA, the Holy Spirit is affirmed and gives power to believers as the gracious gift that sustains and enables the very church to perform its duties of worshipping God, healing, preaching and meeting other spiritual needs. The Holy Spirit is actively acknowledged and worshipped as a gracious Spirit.

Aim: The objective of this current study is to reflect on the scope of the work of the Holy Spirit in the ELCSA.

Setting: The article discusses the role of the Holy Spirit within a context of the Evangelical Lutheran Church in Southern Africa.

Methods: A collection of secondary sources such as books and journals, and primary data such as unpublished papers, minutes and other documents are analysed within a qualitative method.

Results: Findings of the study include the fact that the ELCSA traces its practices of Pentecostalism from scripture and sacraments. Circuit Easter conferences and revivals attracted people for ELCSA membership growth.

Conclusion: The Holy Spirit has entrusted the Evangelical Lutheran Church to contribute to the Pentecostalism phenomenon.

Contribution: The study contributes to how the ELCSA had an impact in Christianity by embracing the Holy Spirit and Pentecostalism. Some basic topics of the doctrine of Pneumatology are discussed in relation to the ecumenical creeds and Book of Concord.

Keywords: African Independent Churches; counselling; healing; Lutheran Spirituality; Lutheranism; Pentecostalism; sola scriptura.

Introduction

What is the role of Pentecostalism in the Evangelical Lutheran Church in Southern Africa (ELCSA)? Does the Holy Spirit contribute to the needs of the ELCSA? These questions are related to the spirituality and development of the ELCSA. Evangelical Lutheran Church in Southern Africa celebrates Pentecost as one of the basic pillars of worship in the history of the church and Christianity. The Holy Spirit is essential in the life and daily operations of the church. The concept of Pentecostalism appears to become increasingly vital as far as spiritual healing and the gifts of the Holy Spirit are concerned in Africa. The Holy Spirit and worship are an integral part of the church. Pentecostalism in ELCSA is not a new phenomenon because Pentecost has always been a celebrated history and heritage of this church (Buthelezi 1995:1). The elements of studying and teaching the Word of God, prayer and fasting, emphasis of the gifts of the Holy Spirit and spiritual healing were and are still part of the ELCSA heritage. Pentecostalism experiences and practices are an early Christian tradition and continued to exist even in the mainline or established churches (Buthelezi 1995:1). This current study addresses a growing concern of the teaching of the Holy Spirit and the significance of Pentecost in the ELCSA. The current study engages four areas, firstly, method for the study and conceptualisation of Pentecostalism. Secondly, a historical overview of ELCSA and the Evangelical Lutheran Church understanding of Pentecostalism or Holy Spirit. Thirdly, the works of the Holy Spirit in the church, baptism and healing ministry contexts. Fourthly, Pentecostalism experiences and practices in ELCSA. There are two names referred as the church, which are the Evangelical Lutheran Church used in general terms and the ELCSA that is located to the context of this article. These two church names are used throughout the article.

The conceptualisation of Pentecostalism

The concept of Pentecost in the Evangelical Lutheran Church is traced from sola scriptura as an only source where Pentecostal or Pentecostalism originates (Sikhuba 1996:1). The word Pentecostal originates from Acts 2:4; this is where believers were filled with the Spirit on a day of Pentecost in Jerusalem. Speaking in tongues is the first outcome of being filled with the Holy Spirit. ‘Pentecost is taught and understood as being filled with the Spirit’ (Lwandle 1996:75). The apostles received the Holy Spirit at Pentecost, and they were also in fear. ‘They totally depended upon God’s grace’ (Modisane 1996:20). Buthelezi (1995) states:

In the Evangelical Lutheran Church, there is the restoration of the experience of the power of the Holy Spirit among our members. What does it mean to be filled with the Holy Spirit? How can a Lutheran or any Christian be filled with the Holy Spirit, according to the Bible? In the Ephesians Paul says: Ephesians 5:18 And do not get drunk with wine, for that is debauchery; but be filled with the Spirit (RSV). He is talking about the blessings of being filled with the Holy Spirit. (p. 1)

Being filled with the Holy Spirit is not a strange phenomenon in the Evangelical Lutheran Church as the Holy Spirit is explained in the Evangelical Lutheran Church doctrine. Thus, ELCSA and the Holy Spirit are integrally linked. According to Buthelezi (1995:1), being filled with ‘the Holy Spirit means that at every stage of our spiritual growth, we must be completely possessed by the Holy Spirit’. According to Luther (1972:116), the Holy Spirit ‘calls, gathers, enlightens, and sanctifies the whole Christian church on earth and preserves it in union with Jesus Christ in the one true faith’. The point here is that believers gathered in the church in Jerusalem, where they were enlightened with the presence of the Holy Spirit. This is a turning point in the history of the church that Pentecost happens and is celebrated every year in the ELCSA and other various churches in Africa and the world. Pentecostalism always enriches the spirituality of the church ministry in service of the people of God.

Rimmer and Schunk (2023) state:

Lutheran identity and spirituality are closely linked. There are many ways to speak about spirituality. A Lutheran ‘Spirituality’ refers us to the Spirit of the Triune God who made all that is seen and unseen. (p. 14)

The Evangelical Lutheran Church confesses in the Nicene Creed that it believes in the Holy Spirit who is worshipped and glorified. The Holy Spirit gives a greater comfort to the church, an assembly of believers. The Holy Spirit guides and even intervenes in the troubled world and the church. The Holy Spirit intercedes and offers petitions on the church behalf. ‘When Christians pray, they pray “in the Spirit” to a God who hears and answers them’ (Maas 2010:305–306). The Lutheran identity and spirituality are to guard against spiritual abuse where people are theologically misled. The emphasis is on the work of the Holy Spirit rather than human efforts and misleading theological ideas. The Evangelical Lutheran Church is humbled by the presence of the Holy Spirit, who enables believers to perform ordinary tasks in the church and world.

The Holy Spirit works

According to Lwandle (1996:80), in the Evangelical Lutheran Church, ‘the biblical teaching that the Holy Spirit gives “power” to believers (Lk 24:49) is appealing to Africans who were politically, socially, culturally, economically and religiously oppressed under colonial regimes’. Rimmer and Schunk (2023:14, 17) state ‘By this Holy Spirit, the Trinity continues to create, reconcile, and sanctify the cosmos’. The Evangelical Lutheran Church is constantly amazed by how the Holy Spirit works and changes people’s lives from the liberative perspective. The Holy Spirit places them in various vocations to perform ordinary works according to their endowed gifts granted by the Holy Spirit. The priesthood of all believers’ ministry receives these gifts from the Holy Spirit to serve the church and state, and public and private institutions in society (Sikhuba 1996:9–10).

A historical overview of the Evangelical Lutheran Church in Southern Africa

For the purpose of this study, first of all, it is critically important to give a historical overview of the ELCSA. ‘Lutheran’ Spirituality is better expressed as ‘evangelical’ spirituality. The word evangelical means the gospel, good news about the death and resurrection of Jesus Christ who has forgiven people’s sins and offered them a free and gracious gift of salvation. However, the word ‘evangelical’ originally meant ‘Lutheran’ (Veith 2010:18). In the later years of Reformation, those who followed Martin Luther’s theology are ‘evangelicals’ as opposed to those who followed John Calvin’s theology and are ‘Reformed’. This was later on integrated as ‘Evangelical and Reformed Church’. Some churches in Europe and America follow Lutheran theology; do not use Lutheran, but call themselves ‘Evangelical’. They use liturgy and chorales for worship (Veith 2010:18). Lutherans are the first evangelicals, who believe that Christians always focused on the gospel from the Early Church and through the Middle Ages. They are the first to underpin the gospel, which was central to their doctrine and practice as opposed to the medieval Roman Catholic Church traditions. Lutheranism remained distinct from every other Protestant tradition that came later (Veith 2010:19). Reformation is a product of Martin Luther’s nailing of his 95 theses on the entrance of the Roman Catholic Church, known as the Castle Church, Wittenberg, Germany on 31 October 1517. This day has been accepted and celebrated as the Reformation. However, this does not necessarily mean that there were no attempts of the church Reformation before. Reformation was a turning point in Luther’s protest against the abuse of indulgences by the Roman Catholic Church, a concern of human salvation and practices and doctrines of the church. Reformation was for the church theological and pastoral renewal, not division (Mashabela 2023:1; Schillebeeckx 1967:11–12).

The name ‘Lutheran’ does not mean that Luther is Jesus Christ, but means ‘I agree with Luther’ who teaches about nothing else, but Jesus Christ. Lutherans believe in Jesus Christ and the Word of God. Lutheran Churches are originally called ‘Evangelical churches’ correctly called ‘Gospel churches’ (Engelbrecht 2010:xi, xiii). The Evangelical Lutheran Church was originally called the Evangelical Church. A name Evangelical Lutheran Church was used later against those who claimed to be evangelicals and used the church name for spiritual abuse and their economic advantage as opposed to the Jesus Christ gospel.

Lutheran mission societies

Lutheran missionary agencies from overseas arrived in South Africa to spread the good news integrated with their different Evangelical Lutheran Church traditions and national backgrounds, which were unfortunately introduced to Africans who had their own religious, spiritual and practice backgrounds and traditions (Dlamini 1984:3). There are five Lutheran missionary agencies or societies. The Berlin Mission Society (BMS) arrived in South Africa in 1834, American Lutheran Mission (ALM) followed in 1835, Norwegian Mission Society (NMS) 1843, Hermannsburg Mission Society (HMS) 1855 and, lastly the Church of Sweden Mission (CSM) settled in 1876 (Mashabela 2020:1). Norwegian Mission Society, ALM and CSM worked in Natal among the Zulus; BMS and HMS came from Germany. Hermannsburg Mission Society worked among Zulus and Tswanas in the Transvaal. Berlin Mission Society was the only mission society that worked in all the four provinces of the Republic of South Africa including the Orange Free State, the Cape, and Transvaal among the Pedi speaking and Venda speaking people (Dlamini 1984:3–4). White missionaries from Lutheran missions preached and converted Africans to Christianity and established several mission stations in South Africa. African Christians evangelised and converted more Africans who become Evangelical Lutheran Church members. However, this African Christian initiative lacked support from missionaries. Because of church membership growth and a lack of workforce from missionaries, missionaries employed several African Christians as full-time evangelists, who established their many mission stations and churches (Mashabela 2024:7). For a long period of time, mission societies worked independently and separately from one another as missions, which later on established their own synods until these synods formed regional churches (Dlamini 1984:4).

A historical Evangelical Lutheran Church in Southern Africa

The delegates from four ELCSA regional churches, which included the Evangelical Lutheran Church in Southern Africa Transvaal Region (ELCSATVLR) was established in 1959; Zulu-Xhosa-Swazi Region was established in 1958 and was later renamed Evangelical Church in Southern Africa South Eastern Region (ELCSASER) in 1963; Evangelical Lutheran Church in Southern Africa Tswana Region (ELCSATR) in 1963 and Evangelical Lutheran Church in Southern Africa Cape Orange Region (ELCSACOR) in 1963 established ELCSA at their constituting assembly held from 15 to 19 December 1975 at Tlhabane, Rustenburg (Mashabela 2020:30, Scriba & Lislerud 1997:182, Mutshekwane 1976:5). Between 15 and 16 December 1975, the assembly critically engaged the new church constitution word for word. On the second day of the assembly, 16 December 1975, the assembly eventually agreed that this constitution become a legal document of the church, and ELCSA was established on the same day. On the third day, that is 17 December 1975 of the assembly, there was a lot of business to be conducted, and in the evening Rev. Dr Carl Henning Mau, the Lutheran World Federation (LWF) general secretary during his greetings from LWF said ‘A visible sign of oneness’ as he appreciated the work of the assembly. As he was speaking ‘some teargas bombs were thrown through the widow. Seventeen delegates were hurt and taken to the Rustenburg Hospital. Fourteen of the injure were released after treatment. Three were admitted’ (Mutshekwane 1976:5). However, a Constituent Assembly was not held from 15-20 December 1975 at Tlhabane, Rustenburg and ELCSA was not established on 18 December 1975 (Dlamini 1984:3, Mashabela 2020:30). An actual ELCSA Assembly was held from 15-19 December 1975 at Tlhabane, Rustenburg, and a draft constitution was accepted and ELCSA was establishment on 16 December 1975 as stated above. Furthermore, the establishment of ELCSA led to the renaming of these regions as highlighted: ELCSA Cape Orange Region became ELCSA Cape Orange Diocese, ELCSA South Eastern Region became known as ELCSA South Eastern Diocese, ELCSA Transvaal Region became known as ELCSA Northern Diocese and ELCSA Tswana Region became known as ELCSA Western Diocese. This constituting assembly also resolved to establish a fifth diocese, and the elected ELCSA ‘Church Council was instructed to act as soon as possible to implement the decision taken. The establishment of the Central Diocese was the answer to the instruction of the Assembly’ (Dlamini 1984:5–6). Evangelical Lutheran Church in Southern Africa Botswana Diocese and Evangelical Lutheran Church in Southern Africa Eastern Diocese were established later, and recently there is an attempt to establish ELCSA Lesotho Diocese, which started as a project mission diocese as it is not yet a full ELCSA Lesotho Diocese. Evangelical Lutheran Church in Southern Africa was established at the height of the apartheid system under human racial divisions, and oppressive economic and political situation experienced by the black people, while white people were protected and benefited from this apartheid government system. The original plan was to establish non-ethnic division and non-racial ELCSA, which would lead white and black congregations (Dlamini 1984:6). However, white congregations established the United Evangelical Lutheran Church in Southern Africa (UELCSA) as a white Evangelical Lutheran Church in 1964. Evangelical Lutheran Church in Southern Africa became a black Evangelical Lutheran Church (Pakendorf 1965:16).

The Evangelical Lutheran Church understanding of the Holy Spirit

The doctrine of Pneumatology is evidently and sufficiently discussed in Lutheran Confessions. In Lutheranism, Lutheran Confessions are historical documents confessing Lutheran beliefs. According to Nelson (1996:31), ‘Lutheran Confessions treat the doctrine of the Holy Spirit in a major way’. The Holy Spirit is viewed as an essential third person in the Trinity. In the beginning of the Lutheran Book of Concord or Augsburg Confession, the three ecumenical creeds, which are Apostles Creed, Nicene Creed and Athanasian Creed confess the Holy Spirit as the third person of the Trinity. The unity of God is underpinned, rather than being different from the three persons of God the ‘Father’, Son and Holy Spirit (Nelson 1996:32). The unity of God is affirmed in the Augsburg Confession as Tappert (1959) stated:

We unanimously hold and teach, in accordance with the decree of the Council of Nicaea that there is one divine essence, which is called and which is truly God, and that there are three persons in this one divine essence, equal in power and alike eternal: God the Father, God the Son, God the Holy Spirit. (p. 24)

Virtually, a discussion on the Trinity of God is characterised by one divine essence, and the Holy Spirit is truly God and equally continues in relation to this one divine essence. The ongoing quest of the ELCSA for its spiritual benefit and empowerment is granted by the Holy Spirt. Thus, it is important to acknowledge the fact that Pentecostalism is always present in the Evangelical Lutheran Church in Africa and anywhere in the world. The Holy Spirit has always been actively committed in the response and needs of the church.

Sola scriptura

In the Evangelical Lutheran Church, Pentecostalism or the Holy Spirit is traced from the historical development of the Holy Spirit in the Bible. The Holy Spirit reveals an important role in the Old Testament and New Testament as a distinct person in ‘what the Holy Spirit is like, what the Holy Spirit does, the signs of the Spirit’s presence’ (Sikhuba 1996:1). The Holy Spirit is strongly at work and active through the Word in the church, although, the pastor proclaims the Word of God (Veith 2010:54). The Holy Spirit calls people through the gospel and enlightens them with his gift and ‘preserved them in true faith’ (Luther 1972:116). Buthelezi (1995:2) says ‘Being filled with the Holy Spirit is closely related to the habit and exercise of reading God’s Word’. The Holy Spirit provides faith in Jesus Christ as the saviour of humanity because the Holy Spirit leads people to the Word of God. The same Spirit enables them to:

[I]nterpret the Bible with humility, relying on the guidance and direction of the Holy Spirit as He leads us to Christ. The Holy Spirit helps us to understand God’s Word. (Middendorf 2010:3–4)

According to Sikhuba (1996):

There are many gifts (charismata) of the Spirit which are mentioned in Bible. Main charismatic gifts are mentioned mainly in Romans 12:3–8, 1 Corinthians 12:8–10, 28–30 and Ephesians 4:11. These gifts of the Spirit can be classified in three categories: 1. Gifts of speech, 2. Gifts of revelation and 3. Gifts of ability. (pp. 4–5)

The Holy Spirit provides her and his gifts to the ELCSA productivity in service of the people of God. These endowed gifts are very central in the life and existence of the church. This is evident in the historical account of sola scriptura, scripture alone. The Holy Spirit leads people to the growing awareness of the significance of the Word of God for their spiritual development. The Holy Spirit enables them to use the Word of God to address emerging context. Evangelical Lutheran Church in Southern Africa teaches that the concept of Pentecostalism profoundly drives from scripture alone as this is well captured and detailed in its Book of Concord. Reading God’s Word leads believers in reflections on spiritual development and helps them in being blessed by being filled with the Holy Spirit.

Holy Spirit and the Evangelical Lutheran Church in Southern Africa

Some ELCSA members call the Zionist Churches or the African Independent Churches (AIC) as ‘mabandla kaMoya’, the ‘churches of the Holy Spirit’, as if the Evangelical Lutheran Church is not. They also term Pentecostal and Evangelical churches as ‘amabandla ensindiso’ as if the Evangelical Lutheran Church is not (Buthelezi 1995:1). The Evangelical Lutheran Church has always been the church of the Holy Spirit, because it believes that it is instituted by the Holy Spirit and people received salvation from it.

The Holy Spirit works in and through the ELCSA in season and out of season (Nelson 1996:36). The Evangelical Lutheran Church ‘is called together by the Holy Spirit in one faith, mind and understanding’ (Tappert 1959:417). It is entrusted with various gifts, which are united in love without camps or schisms. The Holy Spirit brought the people to the church as a holy community (Tappert 1959:417). The gifts of the Holy Spirit are expressed in a ministry that reveals effective preaching, healing and the work of miracles (Buthelezi 1995:2). The Holy Spirit has appointed the church as ‘community on earth, through which he speaks and does all his work’ (Tappert 1959:419). The Holy Spirit works in the proclamation of the Word and the administering of the sacraments according to the gospel in the church, the assembly of all believers (Nelson 1996:37). The Holy Spirit works in the ELCSA by providing various gifts to ELCSA members to serve one another and society. The gifts of the Holy Spirit should be visible in social justice where political and economic services are visible in liberating the community, which experiences poverty, economic exploitation, among others. The ELCSA has been instituted and actively appointed to be deeply committed in the ministry of social justice, whether it is health, politics, economy or critically challenging the governments to qualitatively improve the lives of people. The gifts of Holy Spirit are not meant only for the ELCSA, but for ELCSA members to be committed to community development. The Holy Spirit has entrusted ELCSA members with various gifts, the charisma to be critically committed to the development of Southern Africa and Africa. The Holy Spirit and development are always an integral part of the church and community development.

Holy Spirit and baptism

In baptism, Jesus Christ received the Holy Spirit, while his disciples received the Spirit at Pentecost. The New Testament teaches that the water baptism is closely linked to baptism by the Holy Spirit. In Acts 2:28, people received the Holy Spirit (Modisane 1996:14–15, 17):

Lutheran Spirituality is a sacramental spirituality, centred in the conviction that the Holy Spirit actually descends in the waters of Baptism and that Christ is really present in the bread and wine of Holy Communion. (Veith 2010:53)

The Holy Spirit unites people with Jesus Christ, keeps them in him and his life becomes theirs. Jesus Christ’s death and resurrection become theirs because the Holy Spirit has created a sense of belonging in them. In baptism, ‘Christians are led by the Spirit to die with Christ, to be buried with him and to be raised with him’ (Modisane 1996:20–21). The Evangelical Lutheran Church teaches that to be baptised means to die with Christ and rise gain. This happens in a context of water and the Word of God, which is declared as baptism. Water without the Word of God is just water and cannot be termed baptism. In the process and simultaneously with this water baptism, a grace-filled water of life, people experience the bath helping in a new birth and renewal of the Holy Spirit (Tappert 1959:359). In the sacrament of baptism, people receive the Holy Spirit who is:

[A]ctive in us and effect true repentance, faith and the new spiritual power and capability to do the good in our hearts; and how we should respond to such means and use of them. (Tappert 1959:553)

In baptism, people do not only become born again as children of God, but also receive the gift of the Holy Spirt. This is affirmed in John 1:12 ‘But to all who received him, who believed in his name, he gave power to become children of God’ (RSV) (Buthelezi 1996:87–88). Human hands are not actually baptising, but ‘to be baptised in the name of God’ actually means God is baptising (Veith 2010:56). This means the Holy Spirit baptises adults and babies, and instills faith in them. Faith does not need an intellectual reasoning and a decision, but a trust and dependence on Jesus Christ. Nelson (1992:72) states baptism is a means to join the Christian community through a process of forgiveness of sins and the active work of the Holy Spirit for the baptised. For Veith (2010):

In Baptism, an infant passively receives God’s grace, is united to Christ, and is changed. The Holy Spirt dwells in the child, who subsequently has a living faith, which must be continually nourished by hearing God’s Word just as babies, once born, must still be feed or they will die. (p. 56)

Holy Spirit and healing ministry of the Evangelical Lutheran Church in Southern Africa

Holy Spirit and healing ministry of the ELCSA are closely related to the wellbeing of people. According to Sikhuba (1996:8), the power of the Holy Spirit is present to heal diseases from the body of a person and to remove pains. Biyela (1996:67) states that the approach to the healing ministry should be scripturally based. ‘The Lutheran approach to exorcism must be led by the Word of God under the power of the Holy Spirit’ (Biyela 1996:67). The Evangelical Lutheran Church has always based itself on sola scriptura because the concept of healing ministry emanates from scripture and should be approached from a biblical perspective. The Holy Spirt is present to heal the people as part of the proclamation of the gospel.

Healing and counselling are closely linked and related. The Holy Spirit is urgently needed in counselling, even though pastors received training in pastoral care and counselling. When a person receives a real help, it is regarded as a miracle. The counselling skills are integral in prayer and the work of the Holy Spirit. The counsellors are enlightened and guided by the Spirit who cares for the counsellee or troubled person (Meyer 1996:127). Counselling ministry is one of the essential gifts granted by the Holy Spirit for ELCSA to use it to help the people of God in the church and community. The ELCSA performs counselling within the context of spirituality to address both the physical body and the spiritual one. The Holy Spirit provides a holistic approach to direct counselling.

Laying on of hands and exorcism

In Lutheranism, there is a disagreement on the issue of laying on of hands. According to Malidzhi (1992:56), ‘In most Lutheran congregations spiritual healing including the “laying on of hands,” exorcism of demons is not practised’. In ELCSA, there are pastors who are against other pastors who strongly emphasise this type of spiritual healing. Pastors who practise spiritual healing are told that they disrespect the Lutheran doctrine (Malidzhi 1992:56). Those who strongly emphasise on medical healing integrated with the psychological aspect of healing in a form of Clinical Pastoral Counselling or Clinical Pastoral Education respect the Lutheran doctrine (Malidzhi 1992:56–57). The point here is that there are pastors who emphasise on spiritual healing and others on medical healing. There is a belief that those of the medical healing do not bring an element of spiritual healing. The spiritual healing aspect is criticised of ignoring the medical and psychological aspects of healing (Malidzhi 1992:57). Lutheran doctrine embraces the spiritual aspect of healing and that of medical and psychological aspects of healing as equals. This inclusive healing approach is more appealing for Africans.

In ELCSA, the spiritual healing aspect is acknowledged, but there is no emphasis on laying on of hands and exorcism by pastors with congregation of believers. Nurses and doctors are referred as spiritual healers. ‘A pastor is acknowledged as a counsellor and as one who will deliver the Word and Sacraments to effect healing’ (Malidzhi 1992:57–58). Evangelical Lutheran Church in Southern Africa members, adults and children were healed spiritually and physically through Word of God, and the sacrament of Holy Communion and baptism. However, this does not replace laying on of hands and the exorcism aspects of healing (Malidzhi 1992:58). Luther (1960:146) says God, through the gospel, deals with people in a twofold manner: outwardly and inwardly. Outwardly, God deals with people through ‘the Word as the gospel’ and ‘sacraments of baptism and the sacrament of the altar’. Inwardly, God deals with people through the Holy Spirit, faith and other gifts. According to Nelson (1996:39), the Holy Spirit works to complete actions. Evangelical Lutheran Church in Southern Africa has lost membership because of neglecting spiritual healing such as laying on of hands and exorcism. The ELCSA members decided to join the AIC in more numbers and several others joined the Pentecostal and Charismatic churches. Lutheran churches in Ethiopia and Madagascar are the fastest growing churches because they strongly emphasise on the laying on of hands and exorcism (Biyela 1996:67). It is theologically problematic to only embrace a medical and psychological healing approach and the Word and Sacraments. The laying on of hands and exorcism should not be excluded from the healing aspects that are more visible and practised during the ELCSA revivals. Any exclusion of these healing types creates camps in ELCSA, instead of emphasising on one church. Evangelical Lutheran Church in Southern Africa should embrace all aspects of healing without excluding others. The healing ministry of the ELCSA should always be holistic without creating camps and discriminating other pastors and congregations. Evangelical Lutheran Church in Southern Africa membership continues to decline because of neglecting spiritual healing and not embracing those who have spiritual healing gifts. Evangelical Lutheran Church in Southern Africa should reintegrate the Holy Spirit gifts of healing such as laying on of hands and exorcism and embrace those who are spiritually gifted in healing to gain its lost membership and unite itself.

The laying on of hands is a biblical evidence (Mark 16:18) where the Holy Spirit heals people from diseases and pains. In Acts 5:15, healing happens according to God’s will (Sikhuba 1996:8). In laying on of hands and exorcism, it is the Holy Spirit who heals the people (Malidzhi 1992:57). Prayer and laying on of hands are the profound actions to fight against sickness and the devil (Nelson 1996:49). The spiritual healing is accompanied by studying the Word of God, prayer and fasting.

In the confirmation service, the pastor lays his hands on the head of a confirmand and prays for the Holy Spirit’s gift according to Isaiah 11:2 (Maas 2010:298).

Pentecostalism experiences and practices in the Evangelical Lutheran Church in Southern Africa

Evangelical Lutheran Church in Southern Africa Northern Diocese Devhula-Leboa Circuit established the Evangelisation Team in 1979, and its first leader was Rev. Tshenuwani Simon Farisani. Later in the 1980s, he was elected as the Dean of this circuit. Devhula-Leboa Circuit Evangelisation had a seminar, and at the end of a seminar, a Devhula-Leboa Circuit Evangelisation committee was elected at Niani in 1983. The committee was tasked with the evangelical ministry to spread the gospel in Venda. This committee organised crusades that were held once a year at a rotation of nine parishes of ELCSA Northern Diocese Devhula-Leboa Circuit. Crusade teams consisted of ELCSA workers and lay people who committed themselves for the success of each crusade. The word crusades within the context of ELCSA refers to the revival services, which mainly have the emphasis of praying and fasting, laying on of hands, healing and other aspects of revival services. When a crusade is held at the parish, houses were visited for prayer meetings. In 1986, the circuit appointed Rev. T.P. Makongoza as a full-time worker of Devhula-Leboa Circuit Evangelisation. Under the leadership of Rev. Makongoza, the evangelisation programme included ‘house-to-house visitation, counselling, starting new preaching places, holding Bible Study sessions, teaching sessions, repentance services, and praying for the sick’ (Khorommbi 2001:208–209):

In the Devhula Lebowa Circuit, when people are sick, the pastors do attend to them individually and privately. Where spiritual attention is needed, the pastor will pray, and offer support as part of the healing process. (Kgatle & Malema 2023)

Lutheran crusades that were held in each parish were more Lutheran, Pentecostal and Charismatic-centred. Crusades were held for a week with an identified theme, a programme consisting of home visitations where prayers are offered, and a series of Bible studies and revival services held. Pastors who are gifted as evangelists preached in such crusades; after a sermon, circuit pastors would minister to congregants and visitors through spiritual healing of laying on of hands and exorcism. Some visitors ended becoming ELCSA members. Crusades attracted community members through services such as prayer and healing.

In the 1980s, the ELCSA Central Diocese held a yearly Diocesan Rally at the Jabulani Amphitheatre in Soweto and Standard Bank Arena Stadium, now Ellis Park Arena in Johannesburg. Bishop Manas Buthelezi was a leader of this diocese together with his Mission and Evangelism Ministry that included pastors, and lay people organised crusades in an open field where a huge diocesan tent is installed in various places such as Atteridgeville, Pretoria, Vosloorus and others in 1990s until his retirement in 2000 (Buthelezi 2011:9). The ELCSA Central Diocesan crusades had the same programme as that of Devhula-Leboa Circuit Evangelisation. The ELCSA Central Diocese had a healing service with a theme ‘God heals’ held at ELCSA Central Diocesan Centre, Central West Jabavu, Soweto on 30 March 1998. Buthelezi preached on the theme (Buthelezi 1998:1).

Dean Lilana Kasper succeeded Dean Bongi Zulu as the Dean of ELCSA Central Diocese Soweto Circuit. Dean Kasper introduced the ELCSA Central Diocese Soweto Circuit Easter Conference in 2008. The Easter Conference preparations are led by Dean Kasper, working together with her Mission and Evangelism Ministry led by Rev. Daniel Motswene who works with lay people from circuit parishes. The conference was held annually at the ELCSA Central Diocesan Centre, Central West Jabavu, Soweto. All circuit parishes, visitors and others from denominations attended the conference. It started on the Holy week until Easter Sunday. Revival services are held throughout the Holy week in the evening. Sermons are delivered by appointed pastors such as Rev. Joel Moabi, Rev. Avhashoni Matamela and others, and on Maundy Thursday, the Dean will preach, and circuit pastors will wash the feet of the congregants, and Holy Communion is celebrated. Good Friday service starts with a divine service in the morning and is followed by seven last words of Jesus Christ preached by seven pastors in the afternoon. Revival is held from the evening of Saturday until Easter Sunday. During the revival, a Bible study is delivered by a pastor, and then congregants give testimonies such as being healed and children were born out of a struggle of barrenness, receiving jobs, starting and growing business; sermon is delivered by a pastor who is gifted as an evangelist or revivalist. This will be followed by a moment of prayer and worship that leads to a spiritual healing of laying on of hands and exorcism. The conference was very attractive and had a huge audience as far as people from Pretoria, Vosloorus and other places. Many visitors including Pentecostal, Charismatic and AIC members joined the ELCSA and backsliders returned to their church (Mashabela 2015:4–7). The Soweto Circuit Easter Conference was disrupted by the coronavirus disease 2019 (COVID-19) pandemic, and the resultant rules and regulations that were imposed by the South African government and other governments in the Southern African Development Community (SADC) region to protect the lives of people from the spread of this deadly pandemic. Evangelical Lutheran Church in Southern Africa was one of the churches which had to comply with the government rules and regulations and close all its church buildings and cease church services such as the Easter Conference.

Conclusion

The study has captured the significance of Pentecostalism in the ELCSA by drawing on the origin of Pentecost and works of the Holy Spirit from sola scriptura as the essence of Lutheranism. The Word and Sacraments as the means of grace have been discussed in relation to the Holy Spirit. The implications and success of the healing ministry of the ELCSA have been discussed. The ELCSA is not the only God’s gift to people but there are other churches as well. It should seriously embrace the healing ministry and all its forms of healing such as laying on of hands and exorcism. This is to avoid an exodus from ELCSA members to join the AIC and Pentecostal and Charismatic churches. The Holy Spirit has entrusted the ELCSA to contribute to the Pentecostal ministry in service of the people of God.

Acknowledgements

In this study, the author is thankful of the contributions of the Department of Theology & Religion in the new School of Arts.

The author declares that they have no financial or personal relationship that may have inappropriately influenced them in writing this article.

J.K.M. is the sole author of this research article.

This article followed all ethical standards for research without direct contact with human or animal subjects.

This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.

Data sharing is not applicable to this article as no new data were created or analysed in this study.

The views and opinions expressed in this article are those of the author and are the product of professional research. It does not necessarily reflect the official policy or position of any affiliated institution, funder, agency or that of the publisher. The author is responsible for this article’s results, findings and content.

References