By Johnson Asamoah-Gyadu
This quantity examines Pentecostal/charismatic renewal in an African context. Ghanaian Pentecostalism in its sleek charismatic shape has turn into the main obvious expression of renewal inside indigenous Christianity. The booklet first articulates the contribution of the older African initiated church buildings (AICs) to neighborhood Christianity arguing that, despite a gift decline, the AICs have left a permanent theological imprint on indigenous Christian expression. moreover, it money owed for the increase of the hot autonomous church buildings, the charismatic ministries. those were proliferating around the West Africa sub-region because the overdue Seventies. as well as this, the publication explores how the emphases of the recent Ghanaian charismatics--internationalism, transformation, prosperity, therapeutic and deliverance--provide valuable insights into the character of recent 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)
Thus, in the mission churches Ghanaians had been searching in desperation for Christian solutions to the problems of suﬀering, evil and ill health, but in the Sunsum sorè the emphasis on faith healing and protection helped them to ﬁnd the solution that has always been available in the traditional concept of healing. Indeed healing is an area in which the Sunsum sorè have distinguished themselves as churches whose spirituality is relevant to the needs of the indigenous context. 11 It is in the area of healing in particular that the Sunsum sorè demonstrated that they share the same views on aetiology and diagnosis as their followers.
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. In spite of the weaknesses that may be discerned in the life of the African churches, they remain, for their members, testimonies to the interventions of God in history.
The performative force of ritual speech and action is assumed to attract benevolent powers and repel malevolent ones . . Yoruba go to their shrines to seek cures for their ills, answers to their questions, and guidance in their lives. This pragmatic, ritually centred view of religion . . 7 The provision of an adequate and relevant response to the pastoral needs of any community depends on the church’s ability to understand the community’s culture and recognise how it is related to and 6 Baëta, Prophetism, 135.
African Charismatics: Current Developments Within Independent Indigenous Pentecostalism In Ghana (Studies of Religion in Africa) by Johnson Asamoah-Gyadu