Africa Independent Churches as Amabandla Omoya and Syncretism in South Africa
Round 1
Reviewer 1 Report
Comments and Suggestions for AuthorsIntroduction
The article is titled the “Africa Independent Churches as amabandla omoya and syncretism in South Africa.” It has six sections including the introduction and conclusion. The introduction covers sixteen lines, followed by a section headed “African Independent Churches as the healing community” with thirteen lines, then a section on the Lekganyane and the ZCC with ninety lines, Christina Nku’s and St John AFM with forty-nine lines, 112 lines for Isaiah Shembe and his church, with the conclusion taking twenty-five lines.
My review divides into the following sections: Observations, evaluations and recommendations.
Observations
The introduction to the article is brief but unclear regarding the author’s argument and objectives. The author mentions his/her chosen methodology as “historical theology perspective and African Spirituality context.” These lack justification and/or elaboration.
The author introduces the founder of the ZCC church as a true Pentecostal with an attendant ministry of healing by laying hands and prophecy. The growth of the church necessitated adoption of syncretic practices drawn from African Traditional Religion (ATR) as a way of the founder extending himself. New practitioners came from the ranks of former traditional healers, whose healing repertoire was transmuted into a purely spirit-based one by eschewing charms in favour of healing through prophecy and counselling. Despite the ZCC assuming ATR inspired practices and deploying former practitioners of ATR as church prophets and healers, the author insists without much qualification that the Holy Spirit is central to the operations of this church. His conclusion to the section is in the form of an argument that the ZCC has ‘helped many Africans with their daily life’ and its growth is a testimony to that fact.
The section on Christina Nku’s St John Apostolic Faith Mission, the latter abbreviated to AFM in the article, is the shortest as it covers forty-nine lines compared to ninety lines and 112 lines of ZCC and Isaiah Shembe’s Nazareth Church, respectively. The author follows a similar pattern to the one used for ZCC, which is to open the section with a historical background of the founder, then describe the healing repertoire, especially its deviation from Pentecostalism while simultaneously asserting the Pentecostal character and inspiration of such practices. It is noteworthy that the author alludes to conflict with the white-led Pentecostal church due to the practices he/she regards as syncretism (L. 187). This conflict is what led to the establishment of an independent church, with a powerful healing ministry, which the author deems Pentecostal.
The last major section of the article focuses on Isaiah Shembe and his Ibandla lamaNazaretha (Ls. 200-312). The format of the section is generally the same as described in the section focusing on Christina Nku and her church. A new development is the section on Shembe is the juxtaposition of a historical focus and contemporary focus evident in the usage of past and present tenses. However, this juxtaposition breaks the logical coherence of some paragraphs and the section itself. Historical discussion requires a chronological format, especially within paragraphs.
Citing Becken (1965), the author asserts that Isaiah Shembe’s date of birth is unknown (L. 203). The source, like most sources cited in the article, is old. While it may be, that at the time Becken published his article, Shembe’s birth date was unknown, subsequent studies contain Shembe’s date of birth, albeit acknowledging that it is an approximation. The earliest date is 1865 (Marinovich 2018, p. 34; Mzizi 2004, p. 191), not a favourite of scholars of Shembe as popular dates, again, approximations as earlier stated, are 1867 (Oosthuizen 1981, p. 12) and 1870 (Papini 1999, p.3). Both appearing in several scholarly works. In the light of the above data, it is incorrect to claim that Shembe’s date is unknown.
The name of the minister who baptised Isaiah Shembe appears in the article as Lesheja (L. 213). Again, the source is Becken (1965). This name appears as Leshega in Morton (2014, p. 74), Jarvis 2018, p. 10) and several other articles, which address Shembe’s baptism. I am again highlighting the problem of using old sources, and accepting the data they provide at face value instead of verifying it with other sources, preferably recent. Additionally, it is important to justify the choices one makes in the instance of several choices and renditions of facts.
Evaluation
The relevance of the topic of the manuscript depends on the author’s argument for its consideration. The abstract briefly captures the topic’s importance by means of the author’s intention or purpose statement, which he/she describes as “to explore the essential role of the Holy Spirit and syncretism” in the designated AICs (L. 19), followed by recommendations to aid adjustment of these churches’ practices to Pentecostalism and argue for their acceptance into Pentecostalism (L. 22-24). This promise comes against the background of developments in the practices of these churches which, “shifted them away from Pentecostalism” (L. 17). However, this clarity of purpose is lacking in the introduction to the manuscript. Additionally, the introduction lacks an orientating question and mentions without any elaboration the methodology adopted in the manuscript as “historical theology perspective and an African Spirituality context.” The result of the abovementioned shortcomings is a structure that ignores the objectives as mentioned in the abstract and the subsequent inability to achieve them. Hereafter is an evaluation of the manuscript using the objective declared in the abstract.
Regarding the “essential role of the Holy Spirit and syncretism,” the author successfully describes practices, instruments and substances used in healing, which he/she points at their ATR origin. The author further registers the success of these practices in mediating healing and general wellbeing to Africans in these churches. However, besides repeated insistence that the churches concerned are Pentecostal due to the vital role the Holy Spirit plays in their healing ministry, the author advances no compelling evidence or reasoned argument to that effect. Instead, the author presents Engenas Lekganyane as an ‘orthodox’ Pentecostal practitioner of healing, using prophecy and laying of hands until he changed. The author further presents Nku’s departure from the white-led Pentecostal church as a result of the latter’s censure on her syncretic practice. Similarly, Isaiah Shembe parted ways with his mentor, William Lesheja (sic) because the latter disagreed with the former’s approach to ministry (L. 227). Although the author says nothing about what about Shembe’s approach to ministry did his mentor disagree with, once independent Shembe adopts means such as salt and vomiting to effect healing (Ls. 300-312).
The author’s promise to aid the acceptance of these churches by adjustment of their practice, is itself an acknowledgement that the syncretism characterising their healing practises costs them recognition as Holy Spirit inspired and characterised Pentecostal churches. In the abstract, as earlier observed, the author is clear. The churches have “shifted away from Pentecostalism” (L.17). However, the entire article fails to suggest how these churches can adjust themselves away from syncretism. The author deems it sufficient to mention that their healing ministry is by the Holy Spirit without even addressing objections that Pentecostals normally raise against the healing practices of these churches.
The abovementioned failure unfortunately affects the third objective and promise the author makes in the abstract, which is to argue for the acceptance of Lakganyane’s ZCC, Nku’s AFM and Shembe’s Ibandla lamaNazaretha by Pentecostals. In fact, the statement of the objective itself contradicts the author’s own position that these churches “have shifted from Pentecostalism” and that, as a consequence, he/she intends to aid their adjustment, a form of repentance. The lack of a dedicated section to serve this objective defeats the author’s intention. It does not help that, in the conclusion, the author moralises over the matter through the following statement “These Pentecostal-type of African Independent Churches must be accepted by Pentecostalism as they are because they emphases on the church as a healing community” (L. 332). The moral imperative has not been adequately presented.
Besides the above comments on the objectives, I conclude this section with a note on sources informing the manuscript.
The manuscript is informed by mostly old sources. Only two of the sources were published in the last five years. The result of basing the content of the manuscript on old sources is twofold. First, it undermines the claim of the ‘critical importance of studying AICs in the context of Pentecostalism and syncretism in the twenty-first century,’ which the author makes through the topic sentence of the introduction. Second, it prohibits the author from up-to-date information on certain matters. For example, the author claims that the year of birth for one of the church leaders is unknown, citing a source published in 1965 (L. 203). Meanwhile, source published after 1965 argue differently on the same matter.
Recommendations
I have made extensive comments in the manuscript itself, which require attention if the quality of the article is to improve. Added to those comments are the following recommendations:
· The paragraph starting at line 233 and ending at line 244 requires attention regarding the following: It is unclear whether the intention of the paragraph is to continue the historical discussion of Shembe’s early years or to offer an explanatory account of healing in general. The sentence at line 234 is historical while the rest of the sentence thereafter assume a presentist time aspect.
· The article requires language editing after the author attends to suggested changes in his/her content. Matters of concern include topic sentences that begin with pronouns (see lines 233, 245, 255, confused tenses (past and present); use of singular verbs with plural nouns; and spelling errors.
Thanks for the opportunity to review this paper.
Bibliography
Jarvis, Lauren V. 2019. “A Not-So-Zulu Zion: Ethnicity and Belonging in Isaiah Shembe’s Nazaretha Church.” 2019. www.newsa.history.msu.edu./wp-content/uploads/2019/04/jarvis.pdf.
Marinovich, Greg. 2018. “Shembe: A Zulu Church.” Transition, no. 125: 34–41. https://doi.org/10.2979/transition.125.1.06.
Morton, Barry. 2014. “Shembe and the Early Zionists: A Reappraisal.” New Contree: A Journal of Historical and Human Sciences for Southern Africa 69 (January): 71–92. http://hdl.handle.net/10394/10907.
Mzizi, Joshua Bheki. 2004. “Images of Isaiah Shembe: An Appraisal of the Views of Mthembeni Mpanza.” Missionalia 32 (2): 190–209. https://journals.co.za/doi/pdf/10.10520/AJA02569507_1007.
Oosthuizen, Gerhardus C. 1981. “Leadership Struggle within the Church of the Nazarites - Ibandla LamaNazareth.” Religion in Southern Africa 2 (2): 12–24. https://www.jstor.org/stable/24763683.
Papini, Robert. 1999. “Carl Faye’s Transcript of Isaiah Shembe’s Testimony of His Early Life and Calling.” Journal of Religion in Africa 29 (3): 243–58. https://doi.org/10.1163/157006699x00340.
Comments for author File: 
Comments.pdf
The quality of the English language is low. The author mixes tenses and makes spelling mistakes. In some instances, these mistakes compromise intelligibility. These problems can be minimised by running spell-checker before submission.
Author Response
Dear Reviewer,
please, find the attached revised paper.
Thank you.
Author Response File: Author Response.pdf
Reviewer 2 Report
Comments and Suggestions for AuthorsStrengthen your arguments by referring to
1. Resane, KT. 2020. African Zionism and its Contribution to African Christianity in S.A (http://scriptura.journals.ac.za
2. Anderson, A. Moya: The Holy Spirit in an African Context, UNISA Press
Also, please see the attached file
Comments for author File: Comments.pdf
1. The author is advised to speak of AICs in the present tense as they are the current reality.
2. There is a need for professional language/grammar editing. Highly Needed!
Author Response
Dear Reviewer,
please, find the attached.
Revised paper.
Thank you.
Author Response File: Author Response.pdf
Reviewer 3 Report
Comments and Suggestions for AuthorsSee Report attached
Comments for author File: Comments.pdf
Author Response
Dear Reviewer,
please, find the attached revised paper.
Thank you.
Author Response File: Author Response.pdf
Reviewer 4 Report
Comments and Suggestions for AuthorsFor a large number of African Christians who affiliates to 'the Western or missional churches' AICs are irrelevant in the same way Western or missional churches' are irrelevant to those affiliating to AICs.
In its strict sense, the concept of the 'Holy Spirit' is more Western or constitute an integral part of the Christian doctrine of the Holy Trinity. As such, it is incorrect to say AICs 'retained' the reality of the Holy Spirit as though it was there prior to the Western or missional influence. Maybe words such as adopted, embraced etc. would do more justice to the idea sought after.
Line 31 - AICs seems more appropriate for (African Independent Churches) as introduced in line 29-30.... As such, I would suggest AICs to be maintained across the manuscript
Authors Engenas Barnabas Lekganyane, the founder of Zion Christian Church: His spirituality and theology -- This is too long for a sub-theme
Line 61-62 must include full names and be supported with data
Line 66-67 "Moria is regarded as their Zion City" needs a little elaboration and backing
Line 67-68: It is not true to say ZCC is the largest church in South Africa, please qualify your statement by saying something to the effect: 'ZCC is the largest African Initiated Church in Southern Africa'. In terms of the overall size, the Roman Catholic Church is first and then followed by various branches of protestantism
Line 68-71: Please back statements such as this with evidence/data
Line 73-74: What is the context for: 'He was never a member of the Free Church of Scotland"?
Line 76: 'because of leadership and .... ' does not make sense, please reformulate accordingly and back with data.
Line 79: 'because he took a second wife, leadership, .....' does not make sense, please reformulate and back with data.
Line 83-85: 'He was a gifted........... service of humanity', This entire sentence does not sound academic.
Line 96-100: Please back these with data....
Line 124-125: ZCC is central to African Spirituality or you meant African Spirituality is central to ZCC?
Line 136-137: 'This is implemented through ......' is not necessary
Line 138-141: please back your statements with data
Line 143: rather use 'Purging/ voluntary induced vomiting'
Line 146: Please reformulate the sentence and make it sound more academic
Line 152: Correct to: 'Prominent African women such as 'prophet Christian Nku'...... as the founder of .....
Line 157-159: please collapse into one sentence
Line 193-194: This statement must be reformulated and substantiated
Line 202-204: Please care to formulate proper introduction - Isaiah Mloyiswa Mdliwamafa Shembe, was a self-proclaimed prophet and the founder of the Ibandla lamaNazaretha....... Also, it is not true that His date of birth is unknown........ Born: 3 April 1865 (unless if you wish to dispute this detail?)
Line 202-220: Please group biographical details and early formative events accordingly..... Methodist Church (Catechetical) is mentioned separately in line 208 and 218 as though communicating different set of events
Line 229: 'Shembe was an anointed man of God'........ what is the point of this if not supported with data and introduced within the correct context?
Line 245: I am very worried that details are thrown around loosely as though in a casual conversation..... statements such as 'He started preaching Christianity in 1900.' is placed long after 'In 1903, Shembe formed the Nazareth Movement' in line 228. it is important to always introduce details or biographical information (factual details and data about a person's life) in a chronological order or narrative form. The reader must be able to follow the trajectory of one's life ---- From personal details, education, career,..... to significant life events.
Line 292: 'On Sunday morning, AIC members visited.....' in the absence of full details and substantiation this whole sentence is reduced to rumours
Line 314-338: The entire conclusion is far removed from the reality of the paper's body. The author must take time to realign the wording of the conclusion with that of presented sub-themes. A well-written conclusion must always resonate with the main body and conclude what has been discussed. In other words, this must serve as a final section that brings together what has been discussed and narrowed into conclusive remarks.
Importnat comments:
1. The title of the paper is premised within 'Africa(n) Independent Churches' yet the author said very little about this phenomenon.
2. The title speaks of 'AICs as Amabandla Omoya' yet section two discusses 'AICs as the healing community'
3. Although the author promised some exciting engagements encompassing AICs as amabandla omoya and syncretism in South Africa, one struggled to make sense of the main argument uncovering syncretic practices amongst Amabandal Omoya. It is hard to put a finger upon the author's point of contention and key argument describing syncretism in South Africa amongst Amabandla Omoya
Comments on the Quality of English Language
Although this is a promising paper, it is littered with unacceptable usage of language and grammatical errors.
Author Response
Dear Reviewer,
please, find the attached revised paper.
Thank you.
Author Response File: Author Response.pdf
Round 2
Reviewer 1 Report
Comments and Suggestions for AuthorsIntroduction
In the introduction, the writer introduces three African founded churches, referred to as "churches of the Spirit" in contrast to the churches of the law, with the latter referring to mainline churches. The inclusion of Prophet Isaiah Shembe's church, Ibandla lamaNazaretha, among these churches, problematises the author's attempt to portray these churches as foundationally Pentecostal, only introducing syncretistic practice over time. Firstly, because none of the extant research on Ibandla lamaNazaretha assigns it to the Pentecostal fold. Secondly, because no motivation is provided for associating Ibandla lamaNazaretha with the other two churches besides all being called African Independent Churches. The author could make a case for inclusion of Ibandla lamaNazaretha among these churches, which scholars have typified with Pentecostalism using an argument based on Pentecostal phenomenology of healing, which appears to be assumed in the later discussion of this church.
An important claim the author makes in the introduction is the recognition that the adoption of syncretism among these churches constitute a departure from Pentecostalism.
The purpose statement implies that the Holy Spirit and syncretism play an "essential role" in the churches under consideration; that the syncretic practices of these churches are irrelevant to the "Pentecostal context"; hence, Pentecostals do not accept them. It therefore falls on the author to "explore" the claimed "essential role of the Holy Spirit and syncretism", 'recommend adjustment of practices for acceptance into Pentecostalism' and lastly, albeit contradictory, recommend that Pentecostals accept these churches 'as they are'.
Structure
The author proceeds to "an overview of the study" in two paragraphs, followed by a paragraph discussing "the African Independent Churches as the healing community". Thereafter, the spirituality and theology of the Zion Christian Church (ZCC), St John Apostolic Faith Mission (AFM) and Ibandla lamaNazaretha are discussed, followed by a paragraph-long section on the spirituality of the Holy Communion in Ibandla lamaNazaretha, and two paragraphs long section treating the question: "Is Pentecostalism able to accept these independent churches?" After this section, the author concludes.
A comment on each of this section follows.
The discussion of the theology and spirituality of the three churches suffers from lack of definition of the terms, theology and spirituality. Whereas one may assume that the term "spirituality" means all that pertains to matters of spirit, no such assumption can be made of "theology". The issue of concern here is the scope of the term--what does it include and/or exclude? Regarding the syncretism of the ZCC, the author is clear. ZCC initially presented as a typical Pentecostal church in which the Holy Spirit was central, healing and prophecies occurred, although healing was restricted to laying of hands only. The use of other means to effect healing, deriving from African Traditional Religion, was a later development. The ZCC has incorporated African spirituality through openness to ancestral spirits. As with the claims of syncretism in the ZCC, the author ascribes the same to Christinah Nku's AFM because of its water-based/mediated healing ministry. Even with the Ibandla lamaNazaretha, syncretism was evident in the use of salt and other means to effect healing.
Under the section concerned with the acceptability of African Independent Churches (AIC) to Pentecostalism, the author offers no argument, only moralism through the use of the word "must" in the following opening sentence: "These Pentecostal-type of African Independent Churches must be accepted by Pentecostalism as they are". The implication is that of the present unacceptability of AIC, in their syncretism, to Pentecostalism, which the author alluded to in the introduction. The author does not answer the question posed in the form of a heading over this section - "Is Pentecostalism able to accept these independent churches?"
Conclusion
Three points raised in the conclusion include the current presentation of the mentioned AICs as syncretistic; the initial Pentecostalism of the mentioned AICs, which is a way of acknowledging that syncretism was a departure therefrom; and an endorsement of continuing syncretism in these churches with an insistence that 'Pentecostalism should welcome this syncretism' as a version which the author calls "transformative Pentecostalism".
While the above points summarise the content of the article, they also betray a failure to fulfil the author's promise to recommend adjustments to AIC syncretism. The fulfilment of this one objective could have provided stronger support for the acceptance of AICs by Pentecostals, which is another objective. Without those recommendations, the author achieves a third of the intended objectives, which is to argue that the AIC under study have maintained a Pentecostal focus of Spirit powered healing ministry despite adopting African Traditional Religion (ATR) inspired forms to mediate healing. However, it is not only ATR inspired forms that the author recognises. The ancestral spirits also receive acknowledgement as part of traditional holistic African perspective and approach to life, which is incorporated in the life and ministry of the AICs.
Comments on the Quality of English Language
There is need for language editing.
Author Response
In my previous revision, I have provided a sufficient engagement. There is no need to engage further.
On line 342, I have given more background that the Ibandla lamaNazaretha is the Pentecostal Church.
Author Response File: 
Author Response.docx
Reviewer 4 Report
Comments and Suggestions for AuthorsNo comments at this stage except that this is a well written article indeed
Comments on the Quality of English LanguageNone
Author Response
On line 342, I have given more context about the Ibandla lamaNazaretha as the Pentecostal Church.
Author Response File: Author Response.docx
