charismatic manifestations in rwanda.

November 3, 2011
CHURCH RENEWAL THROUGH THEOLOGY
AND CHARISMATIC MANIFESTATIONS,
Case of the Churches in Rwanda.
SILAS KANYABIGEGA
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I. INTRODUCTION
This Introduction will discuss the historical background of the churches
in Rwanda to show the place of these manifestations of spiritual gifts in
the Churches and what the belief of Rwandans was in the beginning.
I.1. HISTORICAL SUMMARY OF CHURCHES IN RWANDA
Rwandan territory in quadrilateral shape is in Central Africa, it is situated
between the following coordinates:
• Latitude 1° 04' 5 and 2° 05' 1 south
• Longitude 28° 53' and 30° 53' east
It is the theoretical time zone that goes from South Africa to Finland and
has a tempered climate by altitude. Rwanda is situated between 1000 and
4500 m of altitude which separates the Central Africa and the East Africa.
Its neighbor in the south is BURUNDI, TANZANIA in East, UGANDA
in the North, and Democratic Republic of Congo to the west.
It is one of the smallest territories of the African continent. The area is
26,338 km. (1)
I.2. THE RWANDAN PEOPLE AND HIS TRADITIONAL FAITH
a. Imana
Among Rwandans, GOD is known as "Imana." It is a Supreme Being
responsible for all, and Governer of all. At this point of view, we can say
that the people of Rwanda were monotheistic. Imana is Omnipotent,
Omniscient and Omnipresent.
However, the attributes of Imana evident in the theophoric names such as
Habyalimana (It is God who gives birth), Hakizimana (It is God who
saves), Harelimana (It is God who educates) Ilihose (God is every
where); etc...
(1) cf. p. Silvin and Al, Geography of Rwanda, Ed A. de Boeck Brussels, SD, Ed KigaliRwanda, p.6
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Furthermore, God is spiritual and immaterial. Despite much
anthropomorphism in the language, Imana remains the Providence of
men. He is transcendent in His interventions in the affairs of men,
immanent because His Providence or welfare suggests that He does not
behave like men.
b. The worship of ancestors
The Munyarwada was convinced of the existence of survival. The spirits
of the dead (Abazimu) living in the underworld and are governed by
Nyamuzinda.
They celebrate the ancestral worship to calm some Bazimu. They offered
sacrifices so that they do not harm the living.
Based on these convictions, we had heroes; the best known was
Ryangombe (He was old man). After death, the insiders will inhabit the
Ryangombe paradise called "Kalisimbi".
Ryangombe is the servant of God (Imana) and acts as an intermediary
between God and men (mostly insiders: Imandwa). The disciples lives are
protected by the deceased imandwa. (2)
However, note that the role of Ryangombe was mostly soteriological.
By joining the sect Imandwa, the Munyarwanda seeks which he lacks in
traditional religion.
II. MAIN POINTS
II.1. OVERVIEW OF SOME CONCEPTS
In order to talk on spiritual gifts, the New Testament uses some Greek
terms which interest our research, such as:
Charisma
Phanerosis
Dynamis
Semeion
Teras
( ρισμα )
( anerosis)
( ύναμις )
( emeion )
( Teras )
(2) Muryomeza Father Theophilus, Cure of the Parish of Cyangugu, Interviewed on April 16,
1983.
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a. The use of the word CHARISMA in New Testament
The Greek word charisma means gift.
In the NT the Greek word is most often used. Charisma is charismata in
plural. It is used 17 times in the original text and is translated in several
ways.
Ten times, it means "spiritual gift" or "Vocation" (Rom.1:14, 2 Tim. 2:6,
1 Cor. 12:4, 19:9, 12:28, 12:31), three times it means "eternal life" or
"Salvation" (Rom. 5:16, 6:23: 11:29), in two other places, it means a
general blessing (Rom. 12:6, 1 Cor. 7:7).
However, meaning of the word charisma becomes clear when we
consider its etymology. The most important word derived from the same
root is charis (Χάρης) which means "grace" "gratitude" "recognition,"
"act of thanksgiving".
It is both the generosity of the giver and the gratitude of the receiver. So
this analysis enables us to understand the meaning of the word charisma.
As charis is the act of giving, the love that is expressed by the generosity,
the gift, and charisma means "thing given" gift.
b. The use of the word Phanerosis in the N.T.
The word means Phanerosis "manifestations". In Greek this word means
"Evidence".
This is the expression audible and visible, tangible presence of the Spirit
of God.
It is clear evidence that God is at work. So the words "gifts" and
"manifestations" considered together give us a complete picture of the
work of the Holy - Spirit.
However, this work in us is oriented to an objective, the communication
of knowledge and the life of Christ to a lost world.
Therefore the gifts that the Spirit seeks to give the people of God are
essential in the evangelism of the World and rescue to the unhappy (2).
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c. The use of the word dynamis, and Teras Semeion in the NT
In the NT the word miracle is used without any precision. In its vulgar
acceptance, that word translated badly the meaning of biblical words.
The Synoptic Gospels describing concerning works of Jesus they never
use the word "miracle".
The Greek word most used is dynamic (ύναμις) which means power,
power (Mt 7:22, 11:29, 13:54-58; 14:2; Mk 14:2. 9:9, Luke 19:37).
The Fourth Gospel uses another word Semeion (emeion) whose meaning
is a sign, evidence.
d. Different Spiritual Gifts
One thing for sure is that the Spirit communicates different gifts to whom
he wants, according to various ministries in the Lord's work.
We propose here a list of main gifts explicitly mentioned in 1 Cor. 12:410, 28; Rom. 12:6-8 and Eph. 4:11 (3)
1. In 1 Cor. 12:4-10, 28; include:
a. the gift of the Word of Wisdom
b. the gift of the Word of Knowledge
c. the gift of faith, v.9
d. the gift of working miracles, v.10
e. gifts of healings, v.9
f. the gifts of prophecy, v.10
g. the gift of discernment of spirits, v.10
h. the gift of tongues
i. the gift of interpretation of tongues, v.10
j. the gift of the Apostolate, v.28
k.the gift of help, v.28
l. the gift of government, v.28
2. In Romans 12:6-8, we find:
a. the gift of exhortation, v.8
b. the gift of service, v.7
c. the gift of generosity, v.8
(3) Frederic Godet, Commentary on the Epistle to the Corinthians first, Ed from the Printing
of New Neuchatel, 1965, pp.203-214.
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d. donation chair, v.8
e. the gift of mercy, v.11
3. Finally, in Ephesians 4:11, there are:
a. the gift of the evangelist, v.11
b. the gift of being Pasteur, v.11
In the Pauline churches, the exercise of spiritual gifts or charismata is
another important factor in the visible form of the Church.
II. 1. HISTORY ON THE CHARISMATIC MOVEMENT
a. Origin of the charismatic movement
The charismatic movement has its origin in Topeka, Kansas
(United States) in the city of Los Angeles within a movement
"Holiness" (Holiness).
Following an awareness of the ineffectiveness of his ministry to the
dynamism of the early Church, Charles Parham prayed urgently his
disciples to receive the special outpouring of the Holy Spirit.
The baptism of the Spirit held by the laying on of hands, and whose sign
provided was speaking in tongues, appeared for the first time in their
small group on December 31, 1899.
Starting with his missionary’s sense - that he called the "full gospel "-, he
was subjected to some fierce hostility of the established churches.
However, his preaching with signs, and those disciples including the
black Pastor SEYMOUR of LOS ANGELES was the origin of the rapid
spread of Pentecostalism in the world (4).
Indeed, that spiritual was not accepted by the Mother Churches, it became
an independent movement, known as the Pentecostal movement, which
began to form their own churches.
(4) cf. Henri Caffarel, should we speak that as a Catholic Pentecostalism? New Ed Fire, Paris,
1973. pp 40-41 -14
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The second is charismatic with its many precursors began in 1960 in the
UNITED STATES.
Starting from the Episcopalians and other Reformed churches, it has
spread in the Catholic Church in 1967 and thereafter to throughout the
world.
However, the expansion of this movement is due primarily to a triple
desire on the part of Christians:
-The ardent desire of a true spiritual life against ceremonial Christianity.
-The longing of a real communion in which the gifts of each are
considered as a reaction against Christianity that reduces members of the
Church as minors,
-The longing desire of the force in reaction against Christianity that
denies and excludes miracles and acts of powers certified by the New
Testament. (5)
b. From Pentecostal to Charismatic Renewal
In Although the triple desire is the common characteristic of all
charismatic, there are now a difference with what is called "Charismatic
Renewal"
To avoid confusion, we need to distinguish three currents:
- The classic Pentecostalism that belongs to a "classic" or "free"
Pentecostal movement that began in the United States in 1901. They are
organized in their own churches and produce their theology with a base
fundamentally evangelical.
- Neo-Pentecostalism is derived from the charismatic.
While adopting much the doctrine of the classical Pentecostal, they have
not formed their own churches, but they remained within their own
communities.
-Representatives of the congregation of the Charismatic Renewal also
come from charismatic succession began from the 1960’s to the USA
Unlike the classical Pentecostals, they have not made up of churches,
but they have become influential elements in their own churches where
they came to occupy an important position. Unlike néopentecôtistes,
(5) cf. Bittlinger Arnold; The Church is charismatic, SE Geneva 1982, pp. 9-10
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They have interpreted their light and waking in the context of their proper
theological tradition. Also, they have not established prayer groups
beyond their congregation.
They sought to renew their church in a charismatic way. (6)
However, the charismatic renewal is to be placed a little behind in 1950,
but the reference may be made by means of the Pentecostal movement in
the beginning of the century.
As we have already said, the Pentecostal Movement begins at Topoka in
1901 and internationally on the streets of Azusa, Los Angeles 1906.
In the beginning, the Movement was not separatist. It was seen as a
charismatic revival within the churches. However, most of these
"speakers in tongues" were expelled from their churches and increased
difficulties has reduced its impact.
They sought to renew their church in a charismatic way.
Finally, we can say that the origin of charismatic renewal in the historic
churches is to be placed VAN VAGS (California) where the Episcopalian
Rector Dennis BANNET, and many of his parishioners have received the
baptism in the Holy Spirit and was followed by a similar explosion in
other places.
Second, this movement has spread from Episcopalians to other names in
the United States. At this stage, the movement was generally designated
as "Neo-Pentecostal" which indicated as base's affinity to what is known
as the classical Pentecostal. (7)
Note however that the expansion of the "charismatic renewal" to other
parts of the world did not take a long time. It was recorded among
Anglicans in 1962, among the Lutherans in West Germany in 1963, and
also a charismatic revival among the natives in 1964.
In the spring of 1967, the experience of Van Nays was somehow repeated
for a number of Roman Catholics at Duquesne.
It was in 1966, students and professors from the university at
PITTISBURG very involved in the catechesis, questioning about the
vitality and influence of their faith. In the same time, they discover two
books.
(6)Bittlinger of Arnold, op. cit. 9-10
(7) Bittlinger of Arnold, op. p. 117
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First, the work of Pastor David Wilkerson: "The Cross and the
Switchblade" which we see the Spirit fall like to the pagan Cornelius and
his family (Acts 10:49), on boys and girls of the benches funds of NEW
YORK, to the drugs to make authentic Christians and even the apostles.
The other book is the book of Journalist John SHERIL: 'They speak in
other languages with which they reveal the history of the Pentecostal
Communities the necessity to ask that baptism in the Holy Spirit, which is
in the origin of the transformation of so many lives. It was in this way
that they come in contact with a Pentecostal prayer group, and early1967,
they experienced the Pentecost. Thus was born Pentecostalism Catholic '.
However, to prevent Pentecostalism to become a super-church where all
the other churches would melt, the term "Catholic Pentecostalism" has
been changed to "Charismatic Renewal". Again, the event published
woke other Catholics who had already begun to receive this blessing.
Therefore, the charismatic renewal has emerged in Latin America and
Asia in 1967, SRILANKA in 1969. His arrival in Africa was generally
newest.
In Europe, the charismatic renewal through all the country began in 1970
III. 1.2. THE GOSPEL IN RWANDA
a. THE CATHOLIC CHURCH
The White Fathers visited Rwanda for the first time in 1889 but the first
missions were not established until 1900.
In 1912, the Vicariate of Kivu was erected, involving Rwanda and
Burundi, and 10 years later (1922), Rwanda became an independent
vicariate. The first Rwandan priests were ordained in 1917.
However, the church has grown rapidly during the 1930s and the
beginning of the Second World War, it had 300,000 members. In 1952,
the first bishop consecrated with the Archdiocese Kabgayi founded in
1959
Today, the success of the missionary effort of the Catholic Church is
obvious that more than half of the population declare themselves being
Catholics. (8)
(8)Father Theophilus Muryoneza, op. cit, p. 32
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b. The Protestant Churches.
The first Protestants were Lutherans mission BETHEL who crossed the
borders of Tanzania in 1907 and built the first mission station during the
First World War.
Unfortunately, not all German missionaries were expelled in 1916 and
Belgium refused to allow them to return after the war.
American Adventists came to turn in 1919 even if they were unable to
establish before 1921. However, progress was rapid thereafter, and the
Adventist Community is now the second after the Catholic Church.
In 1921, the Belgian society of the Protestant mission in the Congo, the
military mission of the Reformed Church of Belgium took responsibility
for the work, helping to form the Presbyterian Church of Rwanda which
became independent in 1959.
Other Protestant groups in the period before the Second World War were:
-The American Methodist Church in 1935
-The Danish Baptist in 1938 and
-The Swedish Pentecostal in 1940.
New missions have been established by the Friends, the Brethren, and the
Conserver's Baptists since 1960. However, all these groups remain small
except Adventists who are all over the country.
Protestantism is for the most part, characterized by regional focus:
* The Free Methodist Church in the south west of RWANDA
* The Pentecostals across Rwanda, with the point of starting Cyangugu
and Gisenyi.
* THE BAPTIST, in southern of Butare and
* The Presbyterians, near Kigali and KIBUYE. (9)
c. The Anglican Church
It is through the England Mission in Uganda that the gospel message was
proclaimed for the first time in Rwanda.
(9) cf. David B. Barrel, World Christian Encyclopedia, Oxford University Press, 1982, pp.
589-590
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Driven by a burning desire to provide for the whole needs of man, a triple
approaches was undertaken: the proclamation of the Gospel to touch the
hearts, teaching the mind and healing for the body.
Thus the churches, schools and hospitals, and the population rose.
Yet something was still missing. There was often a general consent with
respect to the new doctrine, but very little real change in the way of living
of the people. (10)
Dr. Sharp had explored the region in 1924 and had discovered that men
were ready to hear the Gospel. Throughout his career, people presented
themselves en masse to receive medical treatment at the same time, they
demanded teachers. However among these different needs (hospitals,
preachers, and missionaries), the imperative was to have the Word of God
in the language of RWANDA.
II.2. CHARISMATIC INFLUENCE IN THE CHURCHES OF
RWANDA.
The Church in Rwanda has an influence of the charismatic movement.
a. In the Anglican Church
The movement of the Spirit started with BLASION at Gahini and spread
at Kabale. After his death, it spread throughout the UGANDA and
RWANDA.
Note however that the intervention and the efforts of men have played a
small role, but it was after the message from Joe CHURCH, "victorious
prayer" that was the touchstone.
He appeals to unite in prayer for revival because life had become
stagnant, much like Ezekiel wondered: what power will make life in these
dry bones.
It is since 1933 a revival movement began in the Mission in RWANDA.
People once lifeless and formalist Christians while leaders in the Church,
experienced a deep conviction of sin and came out of this experience
absolutely loaded.
Thus they were appropriate to the prayer that had been used in China:
Lord, send revival and that it starts in me! (11)
(10) cf. Patricia St. John, Breath of Life, Edition of the Missionaries’ groups, Velley
(Switzerland), 1973, p.13
(11) See Patricia John, op. cit. 157-174
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b. The charismatic movement in the Catholic Church in RWANDA
The spiritual charisma has emerged in the Catholic Church in RWANDA
in various forms in different places, per example:
1 °. At BUTARE: charisma manifested among other discernment and
teaching;
2 ° A CYANGUGU: They had the gift of discernment everywhere and
the gift of teaching. In addition they had some group: The prophetic word
and the word of wisdom;
3 ° A KABGAYI: People talk quietly about charisma, they were afraid
that the Charisma are dangerous. Moreover, they said: we do not know
what that is.
4 ° A KIGALI: It was never the discernment of the charisma in
groups, and the charismatic word but also the charisma was very vague
and Insignificant for them. (12)
This brief description allows us to capture the image of what the
charismatic renewal of RWANDA.
It was just a new spirit of charity, assistance to the needy, fellowship,
engagement in social work.
However, these are the groups which are charismatic, and not the
members.
What then is the true charismatic Event? It is clear that we can speak of
charisma if not mean by this term manifestations of the Holy Spirit
mentioned in the book of Acts and the Epistles of Paul, the experience of
the early church is in this respect normative.
c. In the Church of Pentecost
Through the Swedish Free Mission, the Gospel of Pentecost was fully and
openly proclaimed in Rwanda, it was in 1940.
In 1943, the first Christian was baptized. In 1965, there was revival in
Gisenyi and we recorded the first graduates of the Bible School of
Gisenyi, founded in 1964.
(12) Evaluation of the national session of the Charismatic Renewal in Rwanda held in Kigali
from 28-31 December 1982
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Here is the report of the Missionary Peterson in "Dagen":
"We started in prayer and fasting. One student was baptized in the Holy
Spirit. But after, there had a great outpouring. Since returning from
this fire burning of God, these early graduates were at the origin of the
expansion of this revival in northern of the country.
Example,The Church of Gisenyi, which had 500 members in 1964
counted 23,000 members in 1973, and this has given rise to new
churches: Ruhengeli, Kigali, Byumba " (13).
d. In the Free Methodist Church
1. Introduction
At my knowledge, it is difficult to distinguish the FREE METHODIST
CHURCH IN RWANDA with the Pentecostal Church in Rwanda
(ADEPR) in terms of infusion of the Holy Spirit.
Moreover, considering the infusion of the Holy Spirit in the churches at
Fizi, in the Southern Kivu Province of Congo RDC, precisely at
KABERA, the Free Methodist Church takes over in charismatic domain
comparing to the Pentecostal congregation in that same region.
Here we will not fail to note that the deceased "prophetess" of KABERA,
known as the MARIAMU and who was mostly frequented by the
Pentecostal congregation of RWANDA, steps merged, was a Methodist,
of Rwandan origin. (*)
In Rwanda, of course, Pentecostal congregations seem having more
infusion of the Holy Spirit than the Methodists, but the nuances are really
minimal.
Generally, the speaking in tongues, the prophecy, gifts of healing and
other charisma occur in some Free Methodist Church in Rwanda,
susceptible to be called "Methodist Pentecostal ".
2. Début of charisma in the Free Methodist Church in Rwanda
In1978, the issue of form of baptism was raised in the Church. So far,
only baptism was practiced by aspersion. (14)
It is in that moment that a named when Jacques BAKUNDUKIZE, Pastor
(13) Dagen, April 30, 1983
(14) Rev. Nigeni Simon, one of the oldest pastors of the Free Methodist Church in
RWANDA, interviewed May 11, 1997.
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and Secretary General of the Free Methodist Church in RWANDA could
not tolerate this kind of baptism.
He secretly called Pastor John NYONIYISHYAMBA, Pastor of the Free
Methodist Church at Kibungo Parish, and Jacques asked John to baptize
him in water, always discreetly.
Pastor Jacques BAKUNDUKIZE was in a group who shared the same
opinion, like Pastor Gabriel IRABONA and NGIRABAKUNZI’s wife.
The motive which prompted them to choose John Baptist
NYONIYISHYAMBA as their baptizer was probably that he had been
baptized by immersion in the Baptist Church before becoming a
Methodist minister.
NYONIYISHYAMBA was known everywhere in Rwanda by his
charisma. Probably also the group of Kibogora came to see him because
of his reputation in charisma gifts.
He healed the sick and used miraculously different gifts. Many spiritual
gifts abounded on him.
Finally, the Free Methodist Church was informed of that baptism by
immersion at KIBIGORA,
The baptism became the central point which was discussed at the Annual
Conference and the Conference conclude to excommunicate Pastor
BAKUNDUKIZE and his group.
For Mrs. NGIRABAKUNZI, she was return quickly to her initial Church
“The Free Methodist Church”
Baptism by aspersion unleashed an uprising among the adepts of the Free
Methodist Church and a large number of faithful left the EMLR to go to
be baptized by immersion and adhere to the Church of Pentecost
(A.DE.PR).
Methodist leaders, seeing the massive exodus of members to the ADEPR,
convoked the EXECUTIVE COUNCIL to discuss this delicate problem.
The Council meets and concludes that the candidate for baptism will
choose between the two baptisms: aspersion and immersion.
Until now we have never experienced a case of one person who had
chosen the baptism by aspersion.
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Now, the baptism by immersion is everywhere, and for everyone. (15)
So, with baptism by immersion, spiritual charisma began in the Church.
First at Kibogora (YOVE), next at Kamonyi, MUSENGESE, Shara, and
now the gifts are almost everywhere in the Free Methodist Church in
Rwanda.
The first charismatic have encountered hostility on the part of pastors
who do not yet understand the motive of this ecstatic condition which
began in the Church.
As an example, there may be mentioned Pastors HABYALIMANA
Assiel, MUCANGANDO Aminadab, and NIGENI Simon.
Some pastors have demonstrated hostility against a member of the
Church KAYITABA named Jacques who was charismatic and had
finished his biblical studies at Kibogora.
In the beginning, those congregates characterized by charismatic signs
were directly excommunicated by pastors profane spiritually, and the
Church of Pentecost was so blessed.
Charismas of that time have triggered a revival that spread throughout the
Church. Those who were hostile to this movement were finally silenced,
and we see now the development of the Holy Spirit in the Church and it
this same Spirit by which the EMLR is characterized for the moment. (16)
If Philip Clayton was there, he would have told them: “Pastors are also
constantly asked to manage change, whether it comes through new
leadership, churches crises, demographic changes in the community, new
social movements, or new social structures and values. Of course, there
are church leaders who fight to hold on to the past and who thus fail to
respond to what’s happening in their congregations and around them. (17)
e. The Revival at the INKURU NZIZA CHURCH (GOOD NEWS
CHUIRCH)
- They have worships each daily lunch-.
(15) Rev. Nigeni Simon, op. Cit., May 11, 1997
(16) Pasteur BAKAMILINTARE Elizéphan, one of the pastors of the EMLR, Interviewed
April 15, 1997
(17) Clayton Philip, Transforming Christian Theology for Church and Society, Fortress
Press, Box 1209, Minneapolis, MN 55440, 2010, p.49
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This Church is now known as INKUMI NZIZA Beautiful girls, because
of the majority of participants in these cults are composed mostly of girls.
The girls, indeed, beautiful but it seems spiritual. Like other participants
in worship, the gifts are present among them.
Because of their disguise, the transformed skin, red on the lips, fingers
colored, relaxed hair, etc.-, their testimony is not entirely credible to the
public but we personally believe that these things can not handicap the
spiritual smooth functioning if the heart is spiritually well disposed.
Outside of these girls, there is the presence of many pastors and
evangelists who are looking forward noon for the start of worship in the
beginning and the preaching before the end, principally which leads
listeners to more loyalty to the Lord.
The worship and preaching share almost equally the duration of the
worship.
Preachers often come from the neighboring countries, mostly Uganda.
Pastors of Rwandan Nationality, are also spiritually apt than those from
the outside. There is a great revival.
The Enemy of God mocks of our trials and our humans efforts to improve
the world, but he trembles when he sees the weakest of Christians on his
knees in prayers. (18)
III. CONCLUSION
Charismatic manifestations have triggered revivals around the world
including the United States of America and around the world. I am
inspired of the charismatic manifestations that have given many positive
impacts for the spiritual revival in Rwanda to inspire the pastors and
others religious leaders and ask them to encourage this domain in their
congregations if they aspire to the revival in their churches.
Long time I observed the Church of Pentecost in Rwanda, I found that the
success they have in their spiritual revival and the growth of their
churches, the secret that they have is from the charismatic manifestations
within their churches.
(18) KANYABIGEGA Silas, Predication centered on Jesus Christ , guidebook for the Movement for
Christ,1999 - 2000, p. 28
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The charismatic manifestations take place through the prayers. The
charismatic manifestations are encouraged through prayer. Prayers can
not be done also without the Word of God. Prayers (all kinds of prayers)
and the Word of God, when these two things are done many times each
week and this regularly, there is Probabilities of having revival in the
Church.
In my ministry and in my church I have recommended to my
collaborators to assist me in this direction. This is what I wish for each of
us order to have the clock in our ministries.
IV. BIBLIOGRAPY
(1) cf. p. Silvin and Al, Geography of Rwanda, Ed A. de Boeck Brussels,
SD, Ed Kigali-Rwanda, p.6
(3) Frederic Godet, Commentary on the Epistle to the Corinthians first,
Ed from the Printing of New Neuchatel, 1965, pp.203-214.
(4) cf. Henri Caffarel, should we speak that as a Catholic Pentecostalism?
New Ed Fire, Paris, 1973. pp 40-41 -14
(5) cf. Bittlinger Arnold; The Church is charismatic, SE Geneva 1982, pp.
9-10
(9) cf. David B. Barrel, World Christian Encyclopedia, Oxford University
Press, 1982, pp. 589-590
(10) cf. Patricia St. John, Breath of Life, Edition of the Missionaries’
groups, Velley (Switzerland), 1973, p.13
(17) Clayton Philip, Transforming Christian Theology for Church and
Society, Fortress Press, Box 1209, Minneapolis, MN 55440,
p 49.
(18) KANYABIGEGA Silas, Predication centered on Jesus Christ,
Guidebook of the Movement for Christ, 1999 – 2000, p. 28
1. INTERVIEWS
(2) Muryomeza Father Theophilus, Cure of the Parish of Cyangugu,
Interviewed on April 16, 1983.
(14) Rev. Nigeni Simon, one of the oldest pastors of the Free Methodist
Church in RWANDA interviewed May 11, 1997.
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(16) Pasteur BAKAMILINTARE Elizéphan, one of the pastors of the
EMLR, Interviewed on April 15, 1997
2. WRITTEN SOURCES
(12) Evaluation of the national session of the Charismatic Renewal in
Rwanda held in Kigali from 28-31 December 1982
3. NOTES
The Prophetess Mariamu went to heaven once a week. People saw her
in human form, when she left; she was as dead until the time of her return
from heaven.
(*)