Research Articles (The Institute for Missiological & Ecumenical Research)

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    The role of the Institute for Missiological and Ecumenical Research in the past and present
    (OpenJournals Publishing, 2009) Van Niekerk, A.S. (Attie)
    IMER, the Institute for Missiological and Ecumenical Research, was initiated in 1979, when the 20th century missionary movement in the Dutch Reformed Church had already started to unravel. IMER’s history gives us insight into these events. IMER has focused on the missionary calling of the church and on guiding the church in its broad responsibility to Southern African society. IMER conducted a comprehensive study on the unfinished task in the eighties, from which a variety of other projects followed. The understanding of the task of mission has gradually broadened to include the church’s responsibility to the whole of life, with faith in Christ at the centre. However, as funding for the missionary movement diminished and the university had to cut down on expenses, funding for IMER dried up. IMER is now in the same position as mission itself, and even many congregations: it has to be innovative and find new structures and new sources of funding to respond to the challenges of a new century.
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    Similarities in Pentecostal and traditional African culture : a positive potential in a context of urbanization and modernization
    (Faculty of Theology, University of Pretoria, 2006) Ingram, Riaan
    This article reflects the findings of a study that was conducted by NOVA (a research organization for the alleviation of poverty) for CDE (the Centre of Development and Enterprise) in 2004 with regard to the potential contribution of Pentecostalism to the socio-economical well-being of people who are effected by the forces of modernization and urbanisation in South Africa. The case study was conducted among Pentecostal congregations in Witbank with special focus on congregations who serve people who have recently moved from the rural areas to Witbank. We made the interesting discovery that Pentecostal congregations do not serve as a new spiritual and social home for these new-comers by accident, but because their are underlying cultural similarities between Pentecostalism and Traditional African Culture. These similarities pertain to cosmology, social structure, personhood, morality and the value of esthetical experience. Because of these similarities Pentecostal communities create a context in which people who move from the rural areas to the city may feel at home and in which they are protected from the strange and confusing environment that is the city.