Abstract
This article examines the process of contextualisation adopted by charismatic movements (CMs) in Sierra Leone. In it I use Hiebert’s model of critical contextualisation to evaluate the biblical depth and cultural sensitivity of the CMs’ contextualisation. Three ongoing cultural issues are especially highlighted as crucial and are used as the point of departure in the discussions: initiation ceremonies, polygamous marriage practices and ancestral rituals. The article concludes that, whilst the danger of syncretism is likely to occur where uncritical forms of contextualisation are employed, the CMs in Sierra Leone are attempting to address themes that are concurrent with the African sensibilities of its followers. This is an effort to build authentic forms of Christianity that are faithful to Holy Scripture and relevant to the setting in which they are developed.
Highlights
Two hundred years after Christianity arrived in Sierra Leone, the oldest Protestant missionary field in West Africa, the country is once again experiencing a revival of the faith (Olson 1969; Shyllon & Anthony 2008)
This revival is predicated upon charismatic movements (CMs) whose church-planting efforts that started in the late 1980s are beginning to have an impact on specific issues in Sierra Leone’s cultures
Following the sense suggested by this second definition and given that these new churches, ministries and networks were described as CMs ever since they emerged in Sierra Leone in the 1980s, this article chooses to refer to these churches, ministries and networks as CMs
Summary
The gospel in context: Hiebert’s critical contextualisation and charismatic movements in Sierra Leone. The article concludes that, whilst the danger of syncretism is likely to occur where uncritical forms of contextualisation are employed, the CMs in Sierra Leone are attempting to address themes that are concurrent with the African sensibilities of its followers This is an effort to build authentic forms of Christianity that are faithful to Holy Scripture and relevant to the setting in which they are developed. Following the sense suggested by this second definition and given that these new churches, ministries and networks were described as CMs ever since they emerged in Sierra Leone in the 1980s, this article chooses to refer to these churches, ministries and networks as CMs. African CMs are known to emphasise divine healing, miracles, demons and exorcism, dreams and their interpretation, prophecy, prosperity, anointing with olive oil and differentiating between spirits (Asamoah-Gyadu 2013; Clarke 2014). These churches are most active in urban centres where they have a large following amongst the educated African élite who feel that the movement’s spirituality makes sense, addresses unresolved questions and enhances the cultural worldview of http://www.indieskriflig.org.za
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