impact of the african independent churches pdf

It makes people to realize that Nigeria is very religious and that many Christian churches abound in the country (Adamolekun, 2012). The spreading of churches all over the nation that ought to bring reduction in crime and corruption rate has no impact or to rightly put it has negative impact. Ethnographies of Waiting: Doubt, Hope and Uncertainty, 2018, Pentecostal Forms across Religious Divides: Media, Publicity, and the Limits of an Anthropology of Global Pentecostalism, Pentecostal and Charismatic Christianity in South Africa & Zimbabwe: A Review, Religion Compass, 2010, A yEAST IN THE fLOur: PENTECOSTALISm AS THE AfrICAN rEALISATION Of THE GOSPEL, MOTHER TONGUE BIBLICAL INTERPRETATION AND THE FUTURE OF AFRICAN INSTITUTED CHRISTIANITY IN GHANA The Rise of African Independent Churches, Analyzing Perspectives on Evil and Divinatory Consultation, Chapter Sixteen Gender and Power in African Christianity: African Instituted Churches and Pentecostal Churches, A CRITICAL ANALYSIS OF PENTECOSTALISM AND DEVELOPMENT IN SUB-SAHARAN AFRICA, New Directions and Connections for African and Asian Charismatics, (Edited) Pentecostal Mission and Global Christianity, Abundant life - Soteriology and Socio-political Involvement in African Pentecostal Theology, THE MAKING OF PENTECOSTAL ZAMBIA: A BRIEF HISTORY OF PNEUMATIC SPIRITUALITY, FAITH HEALING IN GHANAIAN CHRISTIANITY: AN EXAMINATION OF ATTITUDES AND PRACTICES BASED ON AN EXEGESIS OF JAMES 5: 13-18, Touched by the Spirit: Converting the Senses in a Ghanaian Charismatic Church, Soaking in tapes: the haptic voice of global Pentecostal pedagogy in Ghana, PENTECOSTAL PROFITS: THE PROSPERITY GOSPEL IN THE GLOBAL SOUTH, On Christianity and Ethics: Rupture as Ethical Practice in Ghanaian Pentecostalism (2013). This is a complete departure from the conventional pulpit structure. As mentioned earlier, churches use available space especially in urban area which will deny worshippers and people in the neighborhood to enjoy proper ventilation which can lead to the shortage of oxygen supply to the blood that can result to mental disorder. FBO Interventions and the Johanne Marange Apostolic Church 181 church's impact was mainly extended to regions outside Zimbabwe, and into Europe, by migrants. In the era of Covid-19, one of the posting on CCO read: The church may be empty but we are the body of Christ and god still dwells among us. These and other accounts raise a number of questions about the myths and misconceptions on what religion can or cannot do in the era of pandemics. Rise of African Independent Church movement in Kenya Osgood, H. (2008). It is not clear from literature whether this is the same trend among the AICs, as Togarasei (2012) notes that these have been slow in adopting technologies. Even though the political force of the new imperialism began to wane after that time, however, it continued to influence people for many years afterwards. The struggle for independent churches began in the late 19th century. The role of religious leaders in repositioning children and youths in the -Economic development of Nigeria'' A lecture presentation on August 31st, 2016. The Formation Of African Independent Churches In The Late - StudyMode Unhealthy rivalry among churches, pastors, ministers of God and even within the church: Boasting on the number of branches, pastors and congregations in their churches is a major problem in honoring the General Overseers in the society. For this reason, they engineer little quarrel in their present church, take few people (members) along to establish their own church. "coreDisableEcommerce": false, Although this came with strict directives, the churches still remained empty. The spiritual churches emphasise the power and gifts of the Holy Spirit. African Indigenous Christianity of Pentecostal Type in South Africa in the Twentieth Century and Beyond: Another Reformation? Falayi O (2012). And Several theories and pseudo-myths emerged to explain this disparity. The messages cascaded to institutional and individual responsibility; including religious bodies and leadership. The UN Sustainable Development Goals aim to transform economies in an environmentally sound manner, leaving no one behind. Many questioned the formula of 100 congregants per hour. We Are on the Internet: Contemporary Pentecostalism in Africa and the New Culture of Online Religion, in New media and Religious Transformations. Countries like Italy and Rome that were largely affected held prayers as a sign of surrender after all else had failed. Request Permissions, Published By: Association for the Study of Religion in Southern Africa (ASRSA), Association for the Study of Religion in Southern Africa (ASRSA). In a broadcast posted on YouTube on March 6, 2020, the Leader of a Pentecostal Church, a renowned controversial Prophet, expounded on past prophecies of 2003 and 2004, and drew connections between these prophecies and Covid-19. Troutman. Find out the impacts (both negative and positive) on the People, Religion and nation as a whole. This was an unfamiliar terrain to many of the churches but the only way to keep in touch with the faithful, was through the mainstream and social media. African Independent Churches combine local African religions with Christianity in variable ways, placing different amounts of emphasis on each tradition. Reading, MA: Addison-Wesley. The World Council of Churches recognises the AICs as an independent confessional group. Using the experiences of early Zionist leaders Daniel Nkonyane and Engenas Lekganyane, the article demonstrates the continuity of their theology with the ideology of the Rebellion From Below first described by Jeremy Krikler. For the sake of clarifying the In the African context specifically, transmission of the gospel was face-to-face, in churches, and communities of worship. This is because religion is not fossil but a living and dynamic phenomenon that will surely continue to increase. These are the alternative means of worship and fellowship, inter-personal relations, relevance of the clergy, and the central role of social media in a growing turbulence and moments of uncertainty. doi:10.3366/swc.2005.11.1.9. This is because according to him, Jesus was reported in the bible to have said that the gospel should be preached to all nation (Mark 16:15) and Paul in Philippians 1:15 to18 support church proliferation for the expansion of the kingdom of God. The misconceptions that pulpit religiosity is here to stay was challenged by the events of Covid-19, just in the same way other forms of face-to-face interactions were; including education and careers/work. This still persists in some of the mainstream missionary churches in Africa, where Amanze and Wogu (2015) observe an unharnessed potential of the Internet for soul-winning. Facebook, WhatsApp, and YouTube became the medium through which the Church can claim back its place in evangelism. Another Pastor in Nairobi who also decried the changed situation of men of the cloth echoed the sentiments of the Eldoret pastor. This transformation occurs in the language of public moral belonging. We focus on Christianity, to show that the notion of physical meetings and pulpit sermons was challenged during the pandemic. Although this was a relief on the part of the pastors, with signs of getting their churches back, the damage had already been done. 3. The early Zionists, like their predecessors, were primarily interested in recreating a world based on communal politics and land ownership a world without rents, landlords, or white supervision. Pope Shenouda III, the leader of the Coptic Orthodox Church of Alexandria, initiated the step. He argued that if the church encounters a problem, it should turn the problem into an opportunity. Only a number of these could manage to fully shift their offices online. As Marie-Luise Frost of Humboldt Universitys Research Programme on Religious Communities and Sustainable Development, points out, one example was the AICs participation in events to celebrate the International Day for the Elimination of Violence against Women on 25 November 2017 in South Africa. God in the City: Pentecostalism as an Urban Phenomenon in Kenya. It would be interesting to see how this new spirituality and the resultant small online church communities and the digital church would stand out in the post Covid-19 Christianity. This is because as Togarasei (2012) indicates, Pentecostalism may be more liberal in adoption of new waves of development as opposed to African independent Churches that may view such processes as trivializing Christianity. In most of these sermons the preachers are alive to the absence of a real live congregation. Also churches should try as much as possible to take full control of traffic around them during their services, to avoid traffic jam in their located areas. Religious Affiliation and Fertility in a Sub-Saharan Context: Dynamic and Lifetime Perspectives, Ambaricho and Shonkolla. hasContentIssue false, Case studies of healing in Shona churches, Healing in mainline and independent churches, Get access to the full version of this content by using one of the access options below. These include (from Barrett, Schism and Renewal , pp. Editors R. Hackett, and B. Soares (Bloomington, Indianapolis: Indiana University Press). They were founded during the third wave, after national independence, and are influenced by the Evangelical movement around the world. It seems, challenges such as pandemics, posed by the global village that the world has become, will require re-adjustment from the norm. Banning of public address system during the church services was strongly against by 66.7% of the respondents, 12.5% indifferent while 20.8% agreed to the opinion (Table 29, 30 and Figure 8). doi:10.25159/2412-4265/95, Ukah, A. Daneel has shown that these independent churches centre on the theme of healing, and so he has called them healing churches. Coleman, S. (1998). For this Priest, Covid-19 has brought something new that the church needs to tap into for its missionary work. 28 (1), 6276. Achieving the UN Sustainable Development Goals will require good governance from the local to the global level. Members were asked to tune in to Facebook, form watch parties and share with contacts as a way of enlarging the frontiers of the church. The pandemic has amplified the changed circumstances of the church of the 21st century and recreated a neo-modern spirituality that is mediated in the social media. The nanga seeks the cause and heals diseases (Gelfand 1965:25). The new imperialism led to the scramble for Africa on the part of European powers and was characterised by racism and chauvinism. The online sermons have the diffusive capacities to reach populations in vast geographical locations and disparate time zones. Respondents (70%) as shown in Table 1 falls between the age range of 20 and 39 years, while other age ranges shared the remaining 30%. With the ability of congregants to disguise in social media platforms like Facebook and Twitter, this authority is challenged. This essay traces Charismatic preaching and the moral importance of the fake pastor across public spaces and genres in Accra, Ghana. 2017 Association for the Study of Religion in Southern Africa (ASRSA) Such instances were used to amplify the great risks gatherings in places of worship held, and strengthening the resolve to maintain a total ban on the same. What are the aims, intentions and missions of pastors establishing churches with different names? However, they appear to have a number of common features response to colonialism, imperialism and the missionary movement, the response of nationalism in the political sphere and Pan-Africanism linked to Ethiopianism in the religious sphere. During the first wave, African churches arose in the context of the Ethiopian movement. However, regardless of the milestones that churches had made through the use of technology, face-to-face fellowships, dubbed in this paper, pulpit religiosity, continue. of pentecostalism, its influence and impact on Christianity in the country. A narrative that came out in the social media, complete with a photographic caption perhaps captured the plight of many. Statistical descriptive method was used to analyze the information collected from the respondents. The negative impacts on the nation is not peculiar on the proliferation of churches alone, the spreading of the two major religions, Christianity and Islam in the nation which led to increase in churches and mosques, in turn led to increase in the number of Pastors and Muslim clerics which has a negative impacts on the leaders at the helm of affairs of the nation. Pentecostalism has been hailed as a mega movement across the continent, and in the era of technological advancement and invention, there seems to be nothing that can stop the spread of the Gospel by these churches. 4. His action had great symbolic meaning given that the Coptic Church is Africas oldest church. The present rate of church proliferation in the country is such as having a minimum of fifty different churches on a street of few kilometers long, having some or more different churches sharing the same story building in Urban Areas and Cities where there are lack of space . Impossible Representations. This article surveys the origins, development and extent of Ethiopianism (part of the African Initiated Church Movement [AIC]) in Africa which was widespread throughout Africa during the high imperial and missionary era (1880-1920) which is the main focus of this article. Church doors were to remain. In general, church proliferation would have been a great benefit unto this nation if this so called General Overseers and Pastors are really called by God and waited for God instructions/directions on the establishment of churches because, not all Pastors called by God are directed to establish a church but due to the calling of stomach and hand work of men, churches are springing up uncontrollably without Spiritual impact which bring about the negative impact being experienced in the nation presently. So far, the results are quite encouraging. The challenges faced by masses in the era of the virus, left many individuals and families struggling. One of those was that, biologically, Africans have stronger genes and therefore more resistant to such viral infections. All the respondents were Christians as shown in the Table 5. The contributors: Kudzai Biri | Tendai Chari | Vengesayi Chimininge | Ezra Chitando | Masiiwa Ragies Gunda | Francis Machingura | Molly Manyonganise | Richard S. Maposa | Tapiwa Praise Mapuranga | Pauline Mateveke | Robert Matikiti | Obert Bernard Mlambo | Taurai Ronald Mukahlera | Canisius Mwandayi | Lovemore Ndlovu | Munetsi Ruzivo | Fortune Sibanda | Elizabeth Vengeyi. It observes that the motives for their proliferation are diverse but one of the main contemporary sources of proliferation is the prominence they have gained through the media and other telecommunication systems. Leiden: Brills International Studies in Religion and Society series. @free.kindle.com emails are free but can only be saved to your device when it is connected to wi-fi. 4. The Leader News Online (2015). Worldly materials: Many people even the so called Men of God want to ride a bullet proof jeep, to build castle all over the world, to have personal private jet, to own a treasury and to be in possessions of all the money in the Church and that is why according to Shionwu (2012) in an interview granted said some churches were calling their congregations customers and bury all sort of things including life cows in other to attract people which led to having fifteen churches on the same street bearing different names. She 41 (1), 5666. The Politics of Pulpit Religiosity in the Era of Covid-19 in Kenya The AICs have followed their own trajectory, cultivating indigenous spirituality. 72% of the respondents were workers in their church while 28% were just members (Table 8). These contributions include Michael Bourdillon's (1987) anthropological studies of the Shona, Hubert Bucher's (1980) sociological assessment of the Shona cosmology, Herbert Aschwanden's (1987) symbolic analysis of death and disease among the Shona-Karanga and Gordon Chavunduka's (1978) sociological approach to traditional healing and medicine in Zimbabwe. He wanted to forge a link with the independent churches of sub-Saharan Africa. Government should enforce the law banning the use of outside public addresses system by churches located within residential areas. A more defiant reaction was witnessed on March 22, 2020, when Police stormed a Pentecostal Church in Mombasa where a service was in progress and made arrests of the congregants. Likewise it is a great source of solution to peoples problems. ), Find out more about saving to your Kindle, Book: African Initiatives in Healing Ministry, Chapter DOI: https://doi.org/10.25159/872-6.003. We examine the options that faithfuls have when the norm is disrupted. Find out more about saving content to Google Drive. 71-92. Fire from Heaven: The Rise of Pentecostal Christianity and the Reshaping of the Religion in the Twenty-First century. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY). WhatsApp forums and Facebook are awash with calls for church members to continue worshipping the Lord and giving their tithes and offerings from their online pews. The OAIC was founded in Cairo in 1978. Find out more about saving to your Kindle. Many people were using the spreading of churches like wild fire for means of livelihood which flicked in our society for not becoming upright and not peaceful. Then enter the name part In Zimbabwe scholars in medicine and social science have explored religion and healing in the context of Shona traditional religion as well as independent church aetiologies and medical views and praxis. The national leaders are under the teachings of either Pastors or Muslim clerics which ought to have positive impact on them, and this has reflected in the governance of the nation if the pastors and the Muslim clerics perform their roles as priests of God and not priests of stomachs. A study done by Delloitte (2019) in Kenya shows that WhatsApp, Facebook, Instagram and These statistics are an indication of exponential growth in Kenyas technology, which has implications in human relationships and interactions in all domains. "corePageComponentGetUserInfoFromSharedSession": true, 1 This phenomenon has given birth to indigenous Churches and prayer groups in Africa. He defines African Independent Churches as: FILE PHOTO | NMG. It is no wonder that in a number of countries, including in the West, there have been calls to monitor the activities if the Churches, including imposition of taxes on the monies generated. To them, faith healing and the Church as the ultimate place of refuge from a restless sick world, is a major plank upon which the Church is established. 58% strongly disagreed that churches should be paying taxes, 18% undecided while 24% wanted churches to be paying taxes in other to control the church proliferation (Table 28). The fake's centrality to public moral discourse is rooted in the possibilities and dangers of individuated agencies associated with Ghana's liberalization. Further, some of the restrictions on the age brackets allowed for Church service, limiting it to between 13 and 58years, and later to between 260years, implies that reality, rather than myths of healing and miracles in the churches, made sense, even to men and women of cloth.. *Correspondence: Susan M. Kilonzo, mbusupa@gmail.com, Johannes Gutenberg-Universitt, Department of Anthropology and African Studies, Conceptualizing Religion and Technology in Africa, Religion and Social Media in the Era of Covid-19, https://doi.org/10.3389/fcomm.2021.616288, https://www.bbc.com/news/world-africa-52966016, https://datareportal.com/reports/digital-2020-kenya, https://www.bbc.com/news/uk-wales-52385101, https://www.voanews.com/science-health/coronavirus-outbreak/, https://www.youtube.com/channel/UCiTB3GGVVdj6Q0omF7Z66Qw, https://www.ifri.org/sites/default/files/atoms/files/mayrargue_the_paradoxes_of_pentecostalism.pdf. The Catholic Church, known for a dramatic and symbolic celebration of Lent, also had to pass through the day without much activity for it. Daneel's studies also reveal that in Zionist services, much attention is given to the cause of suffering and sickness or concern for the sick. The Church leaders, and especially the fulltime ministers of the gospel, and who solely depended on the offerings and tithes from the members for sustenance had to come to terms with a congregation that had not envisioned a form of giving that was completely dislodged from going to church. Traffic congestion: Every street where churches are located always experience traffic jam during the churches special programme, for example there are always traffic jam on Lagos Ibadan express way whenever one of the churches located along the route was having a special programme especially those conducted monthly which was always characterized with slower speed, longer trip and increase queuing which cause inconveniencies to other road users. These and other related trends seem to be explored more within the vibrancy of technological advancement and Pentecostalism as well as charismatic domains. Everyone was struggling to keep afloat. The spread of the virus also brought uncertainty, and as people grappled in the dark without knowledge of how the spread would unfold, and when it will be curtailed, Ozili and Arun (2020) make a mention that, there was an observed flight to safety in consumption and investment among consumers, investors and international trade partners, further affecting the economies.
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