African Pentecostalism Research Articles

The shifting landscape of African-Pentecostalism in Kenya

I define African Pentecostalism as the Pentecostal thread that embraces some elements of African culture, without necessarily admitting it. It embraces some elements of the African heritage consciously or unconsciously. This research article sets on the premise that African Pentecostalism is the ideal phrase when referring to Pentecostalism in Africa. This drives us to consider the uniqueness of Pentecostalism in Africa rather than generalising its presence. This article seeks to demonstrate that African Pentecostalism in the 21st-century Kenya has undergone paradigm shifts in various dimensions, which includes leadership structuring, political orientations, modes of disciplining, eschatological concern, structural make-up, economic domain, health concern, ecumenical relations, gender relations, identity politics, theological education, poverty concern, use of science and technology, and general practices. Has the religious outfits that referred the earthly concerns as temporal tents and largely focused on the ‘eternal house in heaven, not built by human hands’ (2 Cor 5:1) appreciated the necessity of God’s kingdom and will-being ‘done on earth, as it is in heaven’ (Mt 6:10)? In light of the coronavirus disease-2019 (COVID-19), has the ecclesiastical model that was too conservative become liberal in nature? The methodology includes interviews with selected people who are connected to this topic, participant observation and through an extensive review of the relevant literature.

Healing and Power in Ghana: Early Indigenous Expressions of Christianity. By Paul Glen Grant

Healing and Power in Ghana is a remarkable historical piece. Paul Grant sets out to use historical reports on the Basel Mission in the Ghanaian Akuapem kingdom to argue that indigeneity of the Christian faith started long before the advent of the African Initiated Churches. The book makes three claims; first, that a form of Christianity that is epistemologically and ontologically close to Pentecostalism developed a half-century before the emergence of the Pentecostal movement in West Africa. Second, that mid-nineteenth-century Christianity in the Akuapem kingdom was an indigenous product, not an importation from the West. Third, indigenous Christianity was a pervasive and sustained attempt that incorporated the missionaries into the emerging program. The introduction refutes a general assertion that West African Pentecostalism is an importation. Chapter 1 advances the argument that mid-nineteenth-century political, social, and economic upheavals in the Akuapem kingdom rendered people’s religious apparatus for dealing with life’s eventualities...

Name It, Claim It, Grab It

Abstract Pentecostalism being a global phenomenon has become an interesting subject in Global Christianity and academic discourses. Numerous scholars have researched and published articles on it from various perspectives. This article discusses African Pentecostalism by bringing fresh discussion on the existing literature on ‘prosperity gospel’. The article argues that Pentecostal preachers are not prosperity gospel preachers but rather preachers of a faith and hope gospel. The article conceptualises the faith and hope gospel from a Biblical perspective as well as the theological perspective of the adherents and practitioners of Pentecostal theology. Although the article acknowledges the extremist approach of some of the adherents and practitioners in their interpretation of scriptures and sometimes the abuses, the article argues that the dynamic and contextual nature of theology should be considered while the abuses are also objectively condemned. The article discusses debates on Pentecostal hermeneutics as well as the characteristics of the three perspectives of the faith and hope gospel by using the terms ‘name it, claim it, grab it’.

Ndadhinhiwa (I am fed up): A Missiological Framing of the Gendered Notions of African Pentecostalism in Zimbabwe

Pentecostalism remains one of the fastest growing forms of Christianity on the African continent. Early scholarship on African Pentecostalism had shown it to be gender inclusive. However, current scholarship has begun to question the continued marginalisation of women, especially from leadership positions in Pentecostal churches in Africa. Women marginalisation from leadership positions in the church is a missiological concern. Frustrated by the continued marginalisation, women in African Pentecostalism are finding innovative and subversive ways of protesting. One of these ways is the formation of women only prayer groups such as the Ndadhinhiwa Prayer Group in Harare, Zimbabwe, led by Memory Matimbire. This article, therefore, seeks to establish how this group helps us to frame the gendered notions of Pentecostalism in Zimbabwe from a missiological perspective. The focus of the article is on analysing how the prayer group is pushing beyond the boundaries of patriarchy by creating spaces where women can freely express their spirituality with no patriarchal demands placed upon them. A missiological gender analysis is critical in analysing this group as it offers new insights on the gendered inequalities in mission, particularly as they relate to African Pentecostal ecclesiastical spaces. Using the African womanist theoretical framework, the article analysed the covert subversion of patriarchal dominance to women empowerment through Pentecostal performance by this group. In doing this, an engagement with Allan Heaton Anderson’s analysis of gender in global Pentecostalism was done. Data for the article were gathered through online media (social media included) as well as an analysis of YouTube videos

African Pentecostal Mission and New Religious Movements: A critical scrutiny of threats and opportunities to evangelization in dialogue with Allan Heaton An

Allan Heaton Anderson‘s contribution to the African Pentecostal Mission (APM) is considered in this article. This task is done by engaging Anderson in a dialogue with other scholars who have interest in African Pentecostalism. Anderson’s views promulgate the pneumatocentric nature and primacy of evangelization within the APM which is the focus of this article.. Additionally, his views are also used to argue that the advent of New Religious Movements (NRMs) in Africa posed serious threats to APM and theology. The NRM have tarnished the pneumatocentric image of evangelization and impeded its primacy. However, the article simultaneously identifies opportunities that can be drawn within the same threats to reform the APM and theology

Spirituality of Liberation in African Pentecostal Worship and Its Implications for Black Theology

ABSTRACT Pentecostal worship is widely studied with but little attention given to its link with a spirituality of liberation. This article uses literary analysis to demonstrate that African Pentecostal Worship (hereafter APW) is an expression of a spirituality of liberation with implications for Black theology. In order to achieve this, the article introduces Black theology within the theoretical framework of a spirituality of liberation. APW, an African style of worship, is discussed in relation to African Pentecostalism and Blackness. Three aspects of APW are discussed; a Spirit of liberation, the music of liberation and the sermons of liberation to illustrate their connection to a Spirituality of liberation. This Spirituality of liberation in APW has some implications for Black theology as it challenges Black theologians to incorporate African Pentecostalism in their studies. Therefore, Black theologians can no longer ignore the contribution of African Pentecostalism to the development of Black theology in Africa.

Allan Heaton Anderson, Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism.

Allan Heaton Anderson, Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism. Cham: Palgrave Macmillan, 2018, pp. xii + 274, ISBN: 978-3-030-08845-3 (pbk). EUR 84.99.

Religion, culture, and development

We cannot realistically discuss development without factoring religion into the analysis. In the same way, we cannot design any economic development plan without acknowledging the influence of religion on its implementation. The fact is that, many economic development policies require a change from old values, attitudes, beliefs and behaviour patterns of the citizenry to those that are supportive of the new policy. Religious practices and beliefs have important consequences for the economic development of a community or nation. The relationship between religion and development is likely to be complementary as long as religious beliefs and practices promote ‘moderation’ rather than ‘extremes.’ This article therefore discusses how Pentecostalism has been used as a reference point in addressing religio-cultural and socio-economic needs of Africans. The study uses Spiritual capital theory and pneuma-diaconal mission theory to unearth the impact of African Pentecostalism in the socio-economic lives of Ghanaians and more especially Africans.

Fluid Theologies: Shifts and Changes of African Pentecostalism

The claim of 'being led by the Holy Spirit' has caused African Pentecostals to develop weak fluid theologies. The problem is exacerbated by the deepening of economic inequalities, unstable politics, and poverty. Qualitatively, this article used the response of African Pentecostals to Covid-19 in Zimbabwe as a case study to explore how African Pentecostal theologies lack systematic interpretations. The article concludes that the failure of African Pentecostals to speak coherently about Covid-19 shows the deep-rooted fluid nature of Pentecostalism as believers respond to the 'moves of the Spirit', resulting in shifting and changing theologies.

Covid-19 and the South African Pentecostal Landscape: Historic Shift from Offline Liturgical Practice to Online Platforms

The Coronavirus (Covid-19) disease resulted in an epic shift from offline liturgical practice to online platforms where South African Pentecostal churches are worshiping, using online tools such as Zoom. This article explores how offline liturgical practices, traditional power dynamics, and the performative and communication characteristics of Pentecostalism are decoded into the digital space, and the impact it has on congregants and church leadership. The self-image of South African Pentecostalism is unpacked in the context of Covid-19. Grounded in the interpretivist research paradigm, the article draws on telephonic interviews conducted with 20 purposively selected Pentecostal lay leaders and pastors in the eThekwini district, KwaZulu-Natal. The article uses the Giddens theory of structuration to understand the social structural challenges emanating from an online liturgical practice. The prohibition of gatherings to promote social distancing culminated in the use of online platforms as an alternative to physical gatherings. Key findings suggest that this historic shift created a plethora of challenges for Pentecostal churches in Durban, resulting in some being unable to reopen. Moving to online platforms meant that South African Pentecostal churches in Durban had to adapt to new modalities of practice in transmitting sacred information. By depriving Pentecostal churches the opportunity to perform rituals of solidarity and other offline liturgical practices, Covid-19 disrupted important social systems and its performative and communication traits. Despite the challenges and changes caused by this novel pandemic, this study also found that Covid-19 provided an opportunity to assess the doctrines of Pentecostal leaders. In other words, online worship is coupled with benefits that must not be overlooked.

Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism by Allan Heaton Anderson

Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism by Allan Heaton Anderson

THE BALANCE BETWEEN THEORY AND PRAXIS IN SOUTH AFRICAN PENTECOSTALISM: PATMOS BIBLE SCHOOL AS A MODEL

Recent developments within South African Pentecostalism reveal that a number of pastors in new Prophetic Churches abuse religion and women and engage in other extreme practices of religion. The vast majority of scholars have linked these recent developments with the gap that exists between theory and praxis in South African Pentecostalism. This article bridges the gap by using Patmos, a Bible School started by Elias Letwaba, one of the first Black workers in the Apostolic Faith Mission (AFM) of South Africa, as a model. Patmos Bible School was an African institution located in Africa for African people. The Bible School offers relevant content to its students, provides specific training for lay preachers and community service, in addition to academic responsibilities. Patmos Bible School thus serves as a model for synergy between theory and praxis in South African Pentecostalism because of its relevant theological curriculum, embracement of African identity, and African indigenous knowledge.

African Pentecostalism and the 1918 influenza pandemic: The supernatural amid the fearful and implications for the COVID-19 pandemic

Infectious outbreaks that lead to epidemics and pandemics are dreaded because of the adverse health, economic, and social effects. The 1918 pandemic caused by the H1N1 influenza virus killed about 40 million people worldwide. Like the case of COVID-19, the pandemic of 1918 kept Christians, as well as people of other faiths, from worshipping together. However, African indigenous Pentecostal movements and groups emerged in various parts of the continent around the same time. This period was the time of huge Pneumatic experience and spiritual awakening. Pentecostals devoted themselves to building their faith and praying ceaselessly during that time, and this has become the foundation of the doctrine and theological instruction of most African-initiated churches (AICs). Because there have been no studies that consider the 1918 flu pandemic and Pentecostal response in Africa, this study was undertaken. The time of the 1918 pandemic appeared to be a good opportunity for spiritual awakening. Intense prayer prevailed during those times, and teaching and exposition about prayer formed the core of the theology of most AICs. Pandemics often bring devastation but could also be an opportunity for spiritual awakening through prayer, love in action, social justice, compassion, and care.

Prosperity, Prophecy and the COVID-19 Pandemic

Abstract One of the intractable problems of Africa is socioeconomic development. It is a “wicked problem” that has defied decades of tinkering and tweaking of economic policies and government interventions. Like many African governments that succeeded oppressive colonial governments, many religious organizations frequently promise their members the help of divine power to deliver development. African Pentecostalism, especially the prosperity variant, has been at the forefront of promising to make its members healthy and wealthy through divine means. How the theology of plenty and healing has practically improved the economic and therapeutic systems of Africa is a question of debate. Some scholars, in line with pentecostal self-representation, claim that Pentecostalism inspires development from below. This essay critiques this self-image of African Pentecostalism in the context of African economic indices and the raging and ravaging coronavirus disease pandemic. The COVID-19 pandemic presents an important challenge but also an opportunity to test the doctrines and claims of pentecostal leaders. In the attempt to cater to leaders’ economic self-interest, pentecostal responses to the pandemic have, however, been uncoordinated and have failed adequately to mobilize resources that serve its members and the larger society in their moment of needs.

Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism, by Allan Heaton Anderson

Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism, by Allan Heaton Anderson

Towards a balancing act between the emergence of prophetic churches and organisational culture in South African Pentecostalism

Scholars with interest in South African Pentecostalism have highlighted the emergence of New Prophetic Churches (later NPCs) in South Africa in the last 5 years. These scholars have indeed characterised NPCs, their theology of new prophetism and pointed to the leading figures in these churches. Majority of these scholarly works have highlighted the abuse of religion by some NPCs. Research gap exists in the relationship between the NPCs and organisational culture. Scrutiny at these churches demonstrates that they encapsulate anti-organisation and anti-structure ideals that soon or later may hinder their growth. Therefore, the main contribution of the article is to seek ways in which NPCs can find balance between their emergence and organisational culture. This will be achieved by highlighting through literary analysis and observation some disadvantages that can impede the growth of these churches. In addition, the article suggests a balanced act in ecclesiological framework that will ensure the sustainability of the emergence of NPCs in South Africa. Interdisciplinary and/or interdisciplinary implications: This article is an interdisciplinary study between missiology and practical theology. The article suggests the balancing act in ecclesiology between NPCs and organisational culture in order to deal with the challenges of anti-organisational culture within South African Pentecostalism.

Reverse Mission? Missio Dei and the Spread of African Pentecostalism in the West

Abstract Although mission is no longer a linear stream that flows from North to South, rarely are Southern missionaries in the West construed as participants in God’s mission. Using the concept of missio Dei, this article contests the claim that Southern missionaries in the West are engaged in reverse mission. Beginning with a brief overview of the missio Dei concept, it discusses the meaning, uses and limitations of the various models of reverse mission. Assessing the spread of African Pentecostalism in the West, it contends that mission cannot be reversed if it is of God. The article concludes that mission is a continuum of what God has done in Christ for the oikos throughout the ages, to which humans are privileged participants.

‘Me I no go suffer’: Christian songs and prosperity gospel among Yoruba Pentecostals in Southwest Nigeria

ABSTRACT Songs are used to enshrine social and religious ideologies among members of any society whether traditional or modern. In the Christian domain, there exist varieties of theologies and doctrines through which Christian values and virtues are taught and propagated. The prosperity gospel is one of such doctrines and it has received growing interest among scholars in African Pentecostalism, especially in Nigeria. While extant literature has focused largely on the religious, social and economic contributions to the growth and spread of prosperity gospel, the role of music, particularly songs, in the discourse of prosperity theology is yet to be explored. Hence, this paper discusses how Christian prayer songs are used to circulate the prosperity gospel among Yoruba Pentecostals in Nigeria. Data for this study were collected from selected popular Christian prayer songs in southwestern Nigeria which were then analysed. This article submits that Yoruba Pentecostals, in addition to diverse biblical engagements on prosperity themes, have always creatively employed Christian prayer songs in their hermeneutics of prosperity gospel within their cultural praxis.

God in the marketplace: Pentecostalism and marketing ritualization among Black Africans in the UK

PurposeThis paper aims to examine market-mediated transformative capacities of Black African Pentecostalism. It does this by exploring the interface between religion, culture and identity to generate a fresh interpretation of how marketing is ritualized among UK’s Black Africans on the platform of Pentecostalism.Design/methodology/approachMethodology is based on in-depth interviews with respondents drawn from the African Pentecostal movements in London, UK. This paper shows how adherents’ responsiveness to Pentecostal dogmas generated market advantages.FindingsThe paper reveals the interconnectedness of religion, faith and culture which, in turn, coalesced into a dense network that defines the reproduction, organization and approach to entrepreneurial marketing.Originality/valuePentecostal practices unveil the marketing notion of “Pentepreneurship”, which combines both spiritual and enterprise activities to formulate a fused space of engagement straddling the sacred and the secular. This fusion points to a unique platform of entrepreneurial marketing that bestrides ethno-cultural, religious and economic identities.

African Pentecostal spirituality as a mystical tradition: How regaining its roots could benefit Pentecostals

Western academic theology do not succeed in accounting for the identity and faith culture of African Pentecostals for at least two reasons. In the first place, because as part of the Pentecostal movement it grew from the holiness, divine healing and revivalist movement that went back to Pietism and emphasised a holistic effective spirituality, and secondly, because it links with the holistic tradition of African traditional religions and worldview that share some aspects of the Old Testament realist way of thinking. African Pentecostalism needs another language to describe its unique way of doing theology in direct conjunction with spirituality. It is argued that the language of the time-honoured practice of mysticism is suitable for explaining its spirituality. Theology and spirituality should mutually inform and constitute each other, as emphasised in mystical theology, for Pentecostal theology to be a valid reflection and meditation on the experience of consciousness of the involvement of God. African Pentecostals will benefit by learning from this ancient tradition by using concepts of mystical theology to find words to state the unsayable. The article closes by asking what the language of mysticism would entail for Pentecostals. Several aspects that define Pentecostal spirituality demonstrate their relation with mystical theology, such as a separate experience of sanctification, an acknowledgement of affections in expressing religious sentiments, a different way of interpreting and participating in reality, ecstatic speech and a continual emphasis on a personal, experiential encounter with the Spirit of God.