ORDINATION OF PASTOR KANYABIGEGA SILAS IN THE US.

 

Ordination in the US  Free Methodist Church 

www.movementforchrist.com

http://www.blogtalkradio.com/international-movement-for-christ1

BOOK REPORT - BY SILAS KANYABIGEGA - REGENT UNIVERSITY

REGENT UNIVERSITY

BOOK REPORT

SP13 DE PMIN 501 – CHURCH AND MINISTRY (05)

IN PARTIAL FULFILLMENT

OF THE MASTERS OF DIVINITY DEGREE

IN THE REGENT UNIVERSITY SCHOOL OF DIVINITY

BY

SILAS KANYABIGEGA

DAYTON, OH

April 24, 2013

TABLE OF CONTENTS

INTRODUCTION………………………………………………………………………….…...1

A GENERAL REACTION OF THE CONTENT OF THE BOOK....................................…... 1

THE MOST ENLIGHTENING DISCUSSION FROM THE BOOK........................................4

THE MOST DIFFICULT DISCUSSION FROM THE BOOK AND WHY……………..…...6

BRIEF APPLICATION TO PERSONAL MINISTRY………………..…………….…..…….7

CONCLUSION............................................................................................................................8

NOTES…………………………………………………………………………………….…….8

iii

INTRODUCTION

               The reading of the Book "Empowering Hispanic Leaders" has not only enriched my biblical and 
 theological knowledge, but also and especially inspired me a clearer picture regarding the training of leaders who will continue the work of the Lord when "Moses", and "Elijah," are no longer there. The research of Dr. Victor Cuartas on Hispanic Leaders' case deserves high appreciation. The word "Training" is present in almost every chapter of this precious book, and that is why this work will also focus remarkably on training and its benefits. Training of Leaders of the Lord is the main pillar of the growth of our churches, our ministries, and especially the growth of the Kingdom of God.

A GENERAL REACTION OF THE CONTENT OF THE BOOK

              Ma first impression is how is high and worthy of encouragement the importance given by Dr. Victor Cuartas to the training of Hispanic leaders in order to serve the Lord in various regions of the United States. The currently making effort of the School of Divinity at Regent University to initiate an undergraduate program in Spanish is also one of the best aspects. It’s good to talk also about the leaders of the churches and ministries who need to encourage education and further training among the Hispanic community.

             One other interesting aspect in this book is prayer, because many people attend seminaries to find God’s call without having any clue about their destiny in life. There is a constant war and it is necessary to counterattack with prayer and intercession. ^.25

¹

              Other helpful aspect is to remind that every culture is rich in its essence and that when people come together in a multicultural setting it is important to be aware of the differences so that we can approach the people in a correct manner. The author believes that unity in the middle of the diversity is the key, and says that there is a strong message in this book to understand andrespect the differences from every culture. This requires flexibility and sensitivity for success in a multicultural setting. All this also my position.²⁶

              The Leadership transition in the Old Testament and in the New Testament is also the one of the interesting points in this book. By the leadership transition from Moses to Joshua, it’s very important to learn that this transitional process helped Joshua by minimizing the comparisons between his leadership and that of Moses. It is important to recognize the process that took place in the life of Joshua to become Moses’ successor. ; it was not something that could be done quickly or taken lightly. God’s servants need to be shaped and equipped, and certainly Joshua was no exception to the rule. Some of the factors that helped Joshua in the process of becoming a great leader are instructive for today’s leaders. Joshua was able to observe Moses’s leadership and to learn from Moses.³⁸

              The leadership transition from Elijah to Elisha is similar to that of Moses and Joshua. It is evident that Elisha learned from Elijah, and that the prophet ministry of Elijah influenced Elisha. For some seven or eight years, he became the close assistant of Elijah until he was taken up into heaven by God (2 Kgs 2: 11-12). ⁴¹

2

Elisha witnessed the dramatic experience of Elijah’s ascension to heaven. “The chariots and the horsemen symbolized strong protection as well as the forces of God’s spiritual presence which were the true safety of Israel.” Even though there is little or nothing about Elisha’s life in the Scriptures, it is implied that Elisha and Elijah were working together in the ministry.^41,42

      With the New testament Perspective, it helpful to learn about the leadership Example of Jesus, especially about Jesus’ Preparation for Ministry, the training of Twelve, Jesus’ strategy to equip His Disciples, how He equipped His Disciples, the importance of prayer, teaching an applying the scriptures, focal point on salvation, training continuously in progress. Actually, Jesus gave most of examples to us to imitate, as training the Disciples to preach the Gospel, and at the end, to order to them The Great Commission. No passage shows the training of Jesus more than the teaching of the Great Commission. In the Gospel of Matthew 28: 19-20, Jesus provides the most powerful expression of the commission that Jesus gave to his believers.^46-60

         Another example of leadership is that of Barnabas. He mentored the apostle Paul. Barnabas followed the instructions that Jesus delivered in the Upper Room. During that time, Jesus taught His disciples powerful principles to empower leaders for ministry. Barnabas wanted to serve God and was obedient. “He divested himself of all worldly entanglements so that he could be completely free to move about as the Spirit directed him.” When Paul returned to Jerusalem after his dramatic conversion, Barnabas introduced him to the apostles (Acts 9: 27).^60,62

3

THE MOST ENLIGHTENING DISCUSSION FROM THE BOOK

           One of my particular understandings is to know that there is a process to help latino Leadership in a professional leadership certificate to empower Hispanic pastors and leaders for ministry at Regent University. I appreciate the response of the author to the need of training and equipping Hispanic pastors and emerging leaders and the assistance to make them becoming more effective in reaching the Hispanic community. Also the author is convinced that the principles uncovered in this study of Hispanic leadership training will prove effective in training leaders for various other groups in the United States and other countries.^2,5

            In contrast with many servants of God, Joshua finished well. Joshua was one of the few leaders of the Old Testament who finished well. Clinton describes these four reasons for Joshua’s ability to finish well:

·         A personal vibrant relationship with God right up to the end,

·         Truth which was lived out in his life so that convictions and promises of God were seen to be real, contributions as a pioneer and writer,

·         And a sense of destiny that was illustrated by conquering the land.

Joshua was an obedient and committed leader. Joshua sought to move the nation ahead after his own leadership with the challenge to faithfully walk with God (Jos 24: 14-15). ⁴⁰

4

His final two speeches illustrate the importance of walking by faith and holding on to God’s promises (Jos 23, 24). This is found especially in Jos 23:14: “Behold, this day I am going the way of all the earth. And you know in all your hearts and in all your souls that not one thing has failed of all the good things which the LORD your God spoke concerning you. All have come to pass for you; not one word of them has failed”.⁴⁰

       Other particular understanding is how Elisha asked a difficult thing: a double portion of Elijah’s spirit. Elisha was a prophet in Israel during the ninth century B.C. He succeeded Elijah, and his ministry lasted for half a century. First mentioned in 1 Kgs 19: 16, his name means “God his salvation.” Elisha was the son of Shaphat who lived at Abel-meholah. After the miraculous parting of the waters of the Jordan’s river, Elijah asked his servant, "What may I do for you?” (2 Kgs 2:9); the response from Elisha was amazing. He requested a double portion of Elijah’s spirit. “The request for a double portion (v.9, ‘double share,’ RSV, NEB, JB) was not that he might excel his master but that he should receive the eldest son’s share according to the law (Deut 21:17).” This Old Testament law requires that the firstborn son must receive a “double portion” of his father’s estate while the other sons received only a single portion. Elisha asked a difficult thing and the right of the succession is now dependent upon his witnessing the departure of his mentor. “Elisha asks for a double portion in the gift of prophecy which his master is bequeathing to the other prophets.” Since God endows the gift of prophecy, no mortal being has the power to bestow it. The expression “ nevertheless” indicates that God has the last word; He is the one who grants the request. ⁴³

5

God granted the request and it took immediate effect when Elisha parted the Jordan’s waters and crossed over (2 Kgs 2: 14).⁴³

THE MOST DIFFICULT DISCUSSION FROM THE BOOK AND WHY

            When the author says: “Part of the reason for this increase in U.S. citizens is the fact that the citizens of the U.S. have more access to student grants and scholarship funds. One of the major challenges for the theological institutions relates to the new government regulations that make it more difficult for international students to receive visas for continuing their educations. Based on the above findings, the enrollment of Hispanics in the School of Divinity at Regent University was low.”⁹ For me, this is one of difficult discussion from the book. If there was a way to facilitate Hispanic students to have facility to obtain US Visa so they can attend more US universities.

                      About multicultural ministry, unity in the middle of the diversity is the key. That is true, but more we have differences more the unity is more complicated. Where the book says that every culture is rich in its essence and when people come together in a multicultural setting it is important to be aware of the differences so that we can approach the people in a correct manner, and that we have to understand and respect the differences from every culture, that is true, and that will be more effective if Jesus Christ is the center of this process. Author continues saying that the community can be transformed through the wise use of media in order to have a positive impact on the people.²⁶ I don’t believe that this is enough. We will need also prayers and intercession to be more effective.

6

           My understanding about Elisha’s request is not positive because he exaggerated. Asking double portion of his boss, that is too much. While Elijah question with wisdom, the Elisha answer was egoistic. “Elijah said to Elisha, ‘Ask! What may I do for you, before I am taken away from you?’ Elisha said, ‘please let a double portion of your spirit be upon me.’ So he said, ‘You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so” (2 Kgs 2: 9, NKJV).⁴²

       I disagree for the attitude of Paul and Barnabas in Acts 15: 36-39. “Barnabas saw the potential in this young emerging leader. However, Paul and Barnabas disagreed over taking John Mark back on the next missionary trip (Acts 15: 36-39). Paul and Barnabas took separate routes and thus resolved the dispute. Paul took Silas as his companion and traveled through Syria and Cilicia while Barnabas took his cousin John Mark and visited Cyprus (Acts 15: 39-41). However, in the end, Paul would appreciate John Mark’s ministry.”⁶⁴ Paul and Barnabas did not give a good example in this separation. My understanding is different with that they did.

BRIEF APPLICATION TO PERSONAL MINISTRY

                  If I compare and contrast some aspects of the book in my own context of ministry, in multiculturalism: my ministry works with people of different countries, different cultures, different colors, different denominations, here my ministry does in the same way of the Author of the book. About training, we organize seminars for pastors and evangelist to prepare them for the Great Commission. For Strategy to equip leaders we are not strong because of the lack of resources.

7

            About the importance of prayer we are in good position because we make it into practice. For Teaching and applying the Scriptures, we are strong on that because that is one of elements of our vision. For Focal Point on Salvation this is what we preach. For Training Continuous in progress, this aspect is not strong because of the lack cited above. We train also the leaders to preach the Gospel. The only aspect in contrast is that we did not prepare the “ Joshua” and the “Elisha”. But after reading this book, we don’t need more advices to make this aspect into practice. It is biblical for every church, every ministry to have “Joshua” or “Elisha”.

CONCLUSION.

                  This interesting book of Dr. Victor Cuartas is a book that I recommend to all Pastors and Evangelists, without forget any Christian leader, because of the richness of its content. This paper mentions the importance of working in multiculturalism. The paper shows that the Prayer and the Training are very necessary for the success of our Ministries. The leadership transition taken also an important space because of its importance. The most enlightening  discussion from the book, the most difficult discussion from the book, a Brief application to my personal ministry were developed.

NOTES.

·         The Numbers at the end of the sentences are the numbers of the page of this book from which I taken the citations.

8

CHURCH RENEWAL THROUGH THEOLOGY

AND CHARISMATIC MANIFESTATIONS,

Case of the Churches in Rwanda

SILAS KANYABIGEGA

1

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 Democ

ratic 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

r

esponsible for all, and G

overner 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);

e

tc...

(1) cf. p. Silvin and Al,

Geography of Rwanda

, Ed A. de Boeck Brus

sels, SD, Ed Kigali

-

Rwanda, p.6

-

2

-

Furthermore, God is spiritual and immaterial. Despite much

anthropomorphism in the language, Imana remains the Providence o

f

men. He is transcendent in His

intervention

s

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 de

ceased 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 spi

ritual gifts, the New Testament uses some Greek

terms which interest our research, such as:

Charisma (

ρισμα

)

Phanerosis (

anerosis

)

Dynamis (

ύναμις

)

Semeion ( emeion )

Teras ( Teras )

(2

)

Mur

yomeza Father Theophilus,

Cure of the Parish of Cyangugu

,

Interviewed

on

April 16,

1983.

-

3

-

a. T

he use of the wor

d 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 t

imes 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 deriv

ed 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 analysi

s 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 Phan

erosis "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

e

ssential

in

the evangelism of the World and rescue to the unhappy (2).

-

4

-

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, a

ccording to various ministries in the Lord's work.

We propose here a list of main gifts explicitly mentioned in 1 Cor. 12:4

-

10, 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 E

pistle to the Corinthians first

, Ed from the

Printing

of New Neuchatel

, 1965, pp.203

-

214.

-

5

-

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 Parha

m 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 3

1, 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 o

f 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

-

6

-

The second is charismatic with its many precursors began in 1960 in the

UNITED STATES.

Starting from the Episcopalians and other Refor

med 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 ce

remonial 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

I

n Although the triple desire is the common characteristic of all

charismatic, there are now a difference with what is called

"Charism

atic

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

f

undamentally 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

commun

ities.

-

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

-

7

-

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 i

nternationally 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 incre

ased

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 Denn

is 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 movem

ent 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

-

1

0

(7)

Bittlinger of Arnold, op. p. 117

-

8

-

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

Y

ORK, 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 bapti

sm 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 rece

ive 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 Arch

diocese Kabgayi founded in

1959

Today, the success of the missionary effort of the Catholic Church is

o

bvious that more than half of the population declare themselves

being

Catholics

.

(8)

(8)

Father Theophilus Muryoneza, op. cit, p. 32

-

9

-

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 an

d

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 C

hurch.

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 Fri

ends, the Brethren, and the

Cons

er

ver'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 Pentecos

tals 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 me

ssage was

proclaimed for the first time in Rwanda.

(9)

cf. David B. Barrel,

World Christian Encyclopedia

, Oxford University Press, 1982, pp.

589

-

590

-

10

-

Driven by a burning desire to provide for the whole needs of man, a triple

app

r

o

aches

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

res

pect 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, muc

h 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 lif

eless 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

-

11

-

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 Ep

istles 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 Chris

tian 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

-

12

-

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 Provin

ce of Congo RDC, precisely at

KABERA, the Free Methodist Church takes over i

n 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 a

nd 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 Chu

rch 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.

-

13

-

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 Gabri

el 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

wa

s 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 Fre

e 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 Pas

t

or

BAKUNDUKIZE and his group.

For Mrs. NGIRABAKUN

ZI, 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.

-

14

-

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 host

ility 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 i

n the Church and it

this same Spirit by which the EMLR is c

haracterized 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 crise

s, 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

-

15

-

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.

Outsid

e 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 E

nemy of

God mocks of our trials and our humans efforts to improve

the world, but he trembles when he sees the weakest of Chr

istians 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

e

ncourage this doma

in

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 sec

ret 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

-

16

-

The

charismatic manifestations take place through the prayers. The

c

harismatic 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 Probabilitie

s 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 Caffare

l,

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

, Oxfo

rd 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.