Much has been written on disability care and support from human rights, cultural, and religious perspectives around the world. However, there is still a paucity of information on the experiences of Persons with Disability (pwd) in their divine healing and deliverance encounter with the African Pentecostal Churches (apc) in Zimbabwe. This qualitative phenomenological study seeks to establish the lived experiences of 28 pwd s within the selected four apc s operating in the Harare province of Zimbabwe. The central questions underpinning this study were whether pwd need divine healing, and are they getting healed? The study used the religious model of disability and the Pentecostal ‘hermeneutic of healing’ as theoretical frameworks. While healing is essential to physical life, the findings show that pwd need dignity, recognition, and compassion more than the uncertain promises of divine healing. In the premises of the preceding, the study concludes and recommends that pwd receive holistic material and psychosocial support and that they stop endlessly chasing after a physical healing.
This article explores the tradition of female prophets in the Old Testament utilizing Isaiah’s woman (Isa. 8.1-4) as a case study. First, it discusses the general evidence for a female prophetic tradition in the Old Testament, locating it in the broader ancient Near East context. It then focuses on examples of women prophets within the Old Testament to demonstrate the role of female prophets in shaping national life and politics despite the gender limitations of women in ancient Israelite society. Following this broader discussion, a case study of Isaiah’s wife is presented to explore her function and role as a prophet. In particular, the role of hannevi’ah as a possible mother within the prophetic guild is examined. Finally, the implications for the Pentecostal community are considered, focusing on retrieving the role of prophetic mothers to function alongside prophetic fathers.
This article proposes an ontology and praxis of mediation for the sake of ecumenical dialog, showing that the Pentecostal theological and spiritual tradition does not necessarily deny mediation or challenge its goodness, even if it does decry clericalism and ‘ecclesio-monism’. Instead, Pentecostals hold to confidence in the freedom of God to work however and whenever is best for us, always so that ‘the means of grace’ prove to be more than mere instruments or channels of divine power.