First, revivals in the Dutch Reformed Church in South Africa (DRC) in 1860, 1874 and 1884 were characterized by deep conviction of sin followed by conversion, fervent prayer and some ecstatic phenomenon.

Second, the Dutch Reformed minister Andrew Murray was a prominent holiness teacher and helped create a climate for revival.

A third factor was the Zionist churches, led by John Alexander Dowie from Zion City, Illinois, United States.

Lake and Hezmalhalch had links to Dowie's Zion City and had been baptized in the Holy Spirit at the Azusa Street Mission in Los Angeles.

[10] The missionaries moved to the Central Tabernacle, Bree Street, Johannesburg as the young Pentecostal movement grew.

In South Africa, as at Azusa Street, the movement was initially multi-racial, appealing to both Boers and blacks.

It expanded rapidly among African farm workers in the Orange River Colony and Wakkerstroom, where Pentecostal beliefs in divine healing through prayer would have made it an attractive alternative to traditional or medical treatment.

[13] There was also interaction with other churches, such as the Plymouth Brethren and International Holiness movement, which often resulted in individuals or whole congregations joining the AFM.

In 1909, Lake wrote to The Upper Room, an American Pentecostal journal, that missionaries were not needed as the AFM had men "far superior to any that can come from America .

[11] From urban centers, the AFM spread to rural areas through returning labor migrants or native preachers.

[19] According to Barry Morton, "An analysis of the missionary career of John G. Lake shows that the initial spread of Pentecostalism and Zionism in southern Africa was facilitated by the systematic use of fraud and deception".

During his leadership, the AFM distanced itself from the black Zionist movement with its distinctive taboos and dress and began looking to the Dutch Reformed heritage and respectability.

Another schism occurred in 1928 when Maria Fraser led a number of AFM members to withdraw and form the Latter Rain Mission in South Africa.

Upon becoming general secretary in 1935, David du Plessis oversaw a process of institutionalization from which a strong bureaucracy developed, directed by an increasingly educated leadership.

[3] By the 1940s, the simple halls that once housed AFM congregations had been replaced by buildings modeled on Dutch Reformed architecture.

[18] While du Plessis advocated closer ties with the other Afrikaans churches in the 1950s and 60s, the AFM accommodated itself to South Africa's apartheid system.

This move toward Afrikaner Nationalist support was led by AFM vice-president Gerrie Wessels, who became a National Party senator in 1955.

In 1996, the two sections came together to become one operational unit, and the church's newly elected president, Isak Burger, apologized for the past treatment of non-whites.

Shouting, antiphonal singing, simultaneous and spontaneous prayer and dance are still commonly found in the worship services.

There is no formal order of service, but most churches follow a routine of congregational singing, an offering/tithe collection, prayer, a sermon and an altar call.

During the service, congregants may operate in various spiritual gifts, such as a message in tongues, a prophecy and words of wisdom or knowledge, as inspired by the Holy Spirit.

During the congregational singing part of a service, a believer's attitude of worship is often expressed through raising their hands in the orans posture.

[3] Qualifications for membership are that one be born again, baptized, recognized as a member of a local assembly (church) and adhere to the Confession of Faith.

[3] These are normally led by the senior pastors of urban mega-churches, who network with a number of local assemblies nationwide that look to them for leadership and mentorship.

[3] The National Leadership Forum, formerly known as the Executive Council, is the AFM's policy making body and the "guardian of doctrinal, ethical and liturgical matters in the church".