Just read a very interesting article about the African Church where the author tries to break down the different theologies that are around.
It’s true that charismatic churches in Africa have been growing at a rapid rate, but they’re not the only ones doing so. For example, the Evangelical Church Winning All (ECWA), the largest Protestant denomination in Nigeria, with over 6,000 churches and 2.5 million adult members, is decidedly not charismatic.
Other non-charismatic churches are also growing in Africa and will stay the majority for some time, say researchers. In the Atlas of Global Christianity, Todd M. Johnson and Kenneth R. Ross estimate that only 33 percent of African Christians are “renewalists” (their term for charismatic, Pentecostal, or otherwise “Spirit-empowered” churches). They divide African renewalists into three groups:
- Denominational Pentecostals (including Assemblies of God): 19% of all African renewalists
- Mainline denominational charismatics (Catholic, Anglican, Lutheran, Baptist, and so on): 27% of all African renewalists
- Independent charismatics: 54% of all African renewalists
Isaac Laudarji, an ECWA pastor in Chicago, says it’s difficult to quantify the number of charismatics in Africa. But he agrees that they exert wide-ranging influence. One reason, he says, is the way they go about their ministry. “They tend to be aligned with churches outside the African continent that make them more prominent than non-charismatic churches in Africa,” said Laudarji. And charismatic churches have done better than non-charismatic churches in using media like TV and radio, contributing to their wide recognition, he said.
One of the statements that I particularly agree with is..
“The African church will need to become theologically sound and in depth but that cannot happen overnight,” said Fon. “We need scholars and theologians committed to the work to help the African church. Unfortunately, many Africans who should be lending a helping hand are living in diaspora, and the church continues to have poorly trained leadership or leadership trained outside of her context.”
Some “diaspora” Africans, like Gordon College’s Darko, do regularly travel back to Africa to train church leaders. Though his efforts are focused primarily on equipping pastors of fast-growing churches, Darko also works with other Christian leaders in Ghana to curb what he considers extremes.
“But we don’t correct extremes with top leaders in public,” he said. “I discuss some of the areas needing moderation with leaders at the personal level.”
Rather than extinguishing the African charismatic “fire,” Asamoah-Gyadu said, Christians need discernment to see how much of it is God’s. “I know people who were living with all kinds of health situations, who have been prayed for and healed,” he said. “I don’t accept every ‘miracle worker,’ but I know that in the midst of the negative reports surrounding some of them there are those who are genuine.”
Africa has many problems, he said. They’d be much worse without these churches and without people placing their trust in God. “I can point to people I knew,” he said, “whose lives were going nowhere, whose lives were transformed.”