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Download PDF by Johnson Asamoah-Gyadu: African Charismatics: Current Developments Within

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 obvious expression of renewal inside indigenous Christianity. The e-book 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 hot self sustaining 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 hot Ghanaian charismatics--internationalism, transformation, prosperity, therapeutic and deliverance--provide important insights into the character of contemporary African Pentecostal spirituality.

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Read or Download African Charismatics: Current Developments Within Independent Indigenous Pentecostalism In Ghana (Studies of Religion in Africa) PDF

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Additional info for African Charismatics: Current Developments Within Independent Indigenous Pentecostalism In Ghana (Studies of Religion in Africa)

Example text

Except for the Roman Catholic version where the expression ‘charismatic’ is retained, renewal movements in Ghanaian mainline churches are normally referred to as ‘prayer groups’. They are dedicated to renewal through the restoration of effective and fervent prayer and openness to the manifestations of Pentecostal phenomena. The main ones include: the Methodist Prayer and Renewal Programme, the Bible Study and Prayer Group of the Presbyterian Church and the Charismatic Renewal Movement of the Roman Catholic Church.

In the religious consciousness of Sunsum sorè 8 Shank, ‘Black Elijah’, 6. Noel Smith, The Presbyterian Church of Ghana 1835–1860 (Accra: Ghana Universities Press, 1966), 265–266. 9 42 chapter two and churches in that category, the spirit beings in African cosmology, except for the Supreme Being, have endured as demonic powers with Satan as their supreme commander. This is how Paul is understood when he speaks of the Christian life as a struggle against ‘principalities, powers, and spiritual forces of evil in the heavenly realms’ (Ephesians 6:12).

Although it identifies with the classical Pentecostal tradition, the CoP has acquired a unique indigenous character marking it out as different in outlook from, say, the Assemblies of God, whose American imprint after sixty years of existence in Ghana is still quite obvious. The CoP is one out of three ‘Apostolic’ churches to emerge from the initiative of Apostle Peter N. Anim (1890–1984) and his subsequent collaboration with the British Apostolic missionaries James and Sophia McKeown. In 1917 Apostle Anim started a local prayer 27 Christian G.

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