African Pentecostalism

Abstract

The diversity of African Pentecostalism, its early colonial and missionary history and its current characteristics are described and analysed. Reference is made to methods of training and forms of leadership, and suggestions are made about the reasons for its growth and persistence.

Keywords:

• Congo
• worldview
• training
• Ethiopia
• miracles
• spirits
• colonialism

Notes

1. This article will suppose that readers are already familiar with the nature of Pentecostalism in the West and will not attempt to explain its overall doctrinal and practical emphases in any detail. For simplicity’s sake this article will not include within its definition those groups which have sprung up and are which are similar to the Church of the Lord Aladura in Nigeria, the Kimbanguists of Congo, or the Zionists of South Africa. Allan Anderson points out their significance (2004) but in his more recent work also states that they ‘may no longer be described as “Pentecostal” without further qualification’ (Anderson 2007, 180). Their significance and role is certainly worthy of note but while many of their practices could be identified with aspects of Pentecostalism their differences, mostly theological and practical, are also considerable. Much of the information in this article is the result of my own observations during more than 45 years in the African context.

2. Cf. Garrard (2002g), 264.

3. Dates vary according to sources. Some are the official dates which are later than the first entry of Pentecostal missionaries or the first entry of Pentecostals to a nation because the first missionaries did not actually establish any work but undertook exploratory missions. Mozambique 1911, Tanzania 1913, Zimbabwe 1911, Kenya 1908, (former Belgian) Congo 1915, Ghana 1916, Burkina Faso 1919, Nigeria 1931, Malawi 1931, Angola 1938 . References to all of these dates can be found in the appropriate articles and countries listed in NIDPCM with the exception of Kenya (Anderson 2007) Burkina Faso and Ghana (Barratt 1982) Zimbabwe (Confidence 1911).

4. Paavo and Meeri Vitanen.

5. The actual numbers would be difficult to come by since even Patrick Johnstone’s figures are often incorrect. For example he includes most Pentecostals in Ethiopia under the Assemblies of God when they are definitely not.

6. I have seen reports written by Belgian government officials making these accusations against Pentecostals in the Congo prior to Independence in 1960 where they warned of their danger:

 Les missionnaires de la ≪« Pentecôte » ≫ se conduiraient d’après les renseignements nous parvenus, comme des névrosés et des illumines. Sous l’influence de leur enseignement, des prophètes, thaumaturges et visionnaires se multiplieront en Afrique.

The above anonymous report : ‘Les missionnaires de la Pentecôte au Congo’, n.pl. 14 November 1922, is found in Dossier AOG. M.P. Divers VI/25 Archives Africaines: Ministère des Affaires Etrangères, Brussels, Belgium (cf. Garrard 2008, 1: 120ff.; de Jonghe 1933, 23). Similar behaviour is exhibited by the French authorities toward men like William Wade Harris in their West African territories (cf. Anderson 2007, 164). In Mozambique the apparent ‘threat’ imposed by the Pentecostals was such that the colonial government took measures to curtail all Protestant presence in the nation (Garrard 2002f, 180).

7. Attached to the report : ‘Les missionnaires de la Pentecôte au Congo’, 14 November 1922 was a statement of the Fundamental Truths of the Assemblies of God, 2–7 October 1916; the language used here is similar to that used by de Jonghe (1936, 59).

8. Initially, Pentecostalism went to Africa with Western missionaries and there are many remarkable men and women who were involved but once their message was understood it was the Africans themselves who ran with it. There were many who interpreted it in their own manner like William Wade Harris (cf. Anderson 2007, 162–165), Elias Letwaba (Burton 1934, ix, 21–22) and former slaves including Shalumbo in Congo (Garrard 2008: 1, 45–50).

9. Written communication disclosing results of a questionnaire composed by Dick Mwamba Kanonge (PhD candidate in the Faculty of Theology at North‐West University, Potchefstroom, South Africa), 23 August 2002.

10. The question of the number of individuals who call themselves Pentecostal although they have never actually experienced an ‘infilling’ experience is not only of significance in Africa but is a worldwide matter within Pentecostal circles. One survey I undertook in the early 1980s in Congo/Zaire indicated that the number of members who had ever experienced the ‘Baptism in the Holy Spirit’ was as low as 20% in most congregations.

11. This does not always mean that academics are secondary but they may not be regarded in the same way as they would be in the West. In Pentecostal Bible Colleges on most of the continent critical analysis is not a strong point. The retention of facts is viewed with high esteem.

12. See note 9 above (Dick Mwamba Kanonge).

13. I have had close links with and taught in Pentecostal, Anglican, Methodist and Brethren contexts. Veli‐Matti Kärkkäinen’s article touches on this area (2006).

14. Orthodox here is used to indicate orthodox Christian declarations of faith and practice which are held by Christians who confess Trinitarian statements of belief.

15. Resources here would include especially: adequately trained personnel, finances and facilities such as suitable buildings, and libraries.

16. Training in new areas and nations is mostly based upon the fundamentals of Pentecostal and biblical faith. It is only when there is a consolidation in sufficient numbers that factors of academic excellence may be considered.

17. The Communist Regime in Ethiopia was known as the Dirge. It came to an end when Mengistu Haile Miriam fled the country in 1994 (cf. Garrard 2002c, 85, 88).

18. Cf. Sundkler 1961, 232, 239; Martin 1975, 158; Burton 1961, 50; Pauw 1960, 72, 180; Parrinder 1954, 1st ed., 49–51.

19. As well as songs from Swedish publications such as Segertoner, Maran Ata and Söndagsskolans Sergertoner, it included Pentecostal Hymns from Redemption Songs and Redemption Hymnal both early English Pentecostal publications in Great Britain.