By Johnson Asamoah-Gyadu
This quantity examines Pentecostal/charismatic renewal in an African context. Ghanaian Pentecostalism in its sleek charismatic shape has develop into the main seen expression of renewal inside of indigenous Christianity. The booklet first articulates the contribution of the older African initiated church buildings (AICs) to neighborhood Christianity arguing that, even with a gift decline, the AICs have left an everlasting theological imprint on indigenous Christian expression. in addition, it debts for the increase of the recent autonomous church buildings, the charismatic ministries. those were proliferating around the West Africa sub-region because the past due Seventies. as well as this, the e-book explores how the emphases of the recent Ghanaian charismatics--internationalism, transformation, prosperity, therapeutic and deliverance--provide necessary insights into the character of contemporary African Pentecostal spirituality.
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Extra resources for African Charismatics: Current Developments Within Independent Indigenous Pentecostalism In Ghana (Studies of Religion in Africa)
On the contrary, the fact that they have survived for almost two centuries bears testimony to the signiﬁcant role that these churches continue to play in the socio-religious history of Ghana. In the re-shaping of Christianity through the Pentecostal movement, we ﬁnd God doing something new. Indigenous Pentecostals emphasise the active presence of the Spirit in a way that one does not ﬁnd in the traditional mission church. Renewal has its source in the activity of God’s Spirit. Indeed, when the earth was ‘without form and void’, God’s ruach (wind/spirit) blew over the surface of the earth in order to give it life (Genesis 1:2).
42 This visible community of God or the church militant, Newbigin further notes, is made up of mortals who share the failures and shortcomings of the human race. 43 The recognition by Newbigin that the visible church has strengths and weaknesses is crucial for our understanding and appreciation of the vicissitudes in the life of the church in African Christian history, which has had its fair share of schisms, ﬁssion and eruptions. The failures of the church may have occurred as a result of human sin and depravity, but Newbigin points out that the grace of God remains suﬃcient and his power is made perfect, even in the weaknesses of the visible Church.
Current developments in African Christianity have rendered these designations ambiguous. Innovations keep occurring within African Christianity, which, although led by Africans, prefer to deﬁne themselves in terms of ﬁrst-century Christianity and the international networks to which they belong. Moreover these new churches initiated by Africans are also independent in the same sense as the original AICs. More often than not, explanations for the emergence of religious movements in Africa have been derived from factors outside the movements themselves.