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 noticeable expression of renewal inside indigenous Christianity. The ebook first articulates the contribution of the older African initiated church buildings (AICs) to neighborhood Christianity arguing that, inspite of 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 overdue Seventies. as well as this, the e-book explores how the emphases of the hot 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)
This self-perception is shared with Pentecostalism in its global manifestations and hinges on the belief that biblical Christianity can be restored and that the same signs and wonders that followed the apostolic proclamation of the 1 Lamin Sanneh, West African Christianity: The Religious Impact (Maryknoll, NY: Orbis Books, 1983), 180. prophetism and renewal 37 gospel could accompany its proclamation today. For Pentecostals generally, a valid criterion of the Spirit’s presence is the manifestation of power.
J. Brill, 1994), 57. 23 Prophets Samson Oppong and John Swatson, a former Harris convert, were two contemporaries of Harris who preached mainly in the Ashanti region of Ghana with similar spectacular results of conversion. Prophetess Grace Tani and Prophet John Nackabah, former traditional priests converted through the Harris campaign, became the main inspiration in the formation of the Twelve Apostles Church, one of the biggest independent churches in Ghana following the Harris revival. With claims of encounters with God through various crisis conversions, these itinerant prophets preached the gospel with power.
To that extent our view is that the Spiritual churches share the ethos of Pentecostal movements worldwide. In Ghana the popular vernacular expression for these churches is Sunsum sorè, where Sunsum is Spirit and sorè is worship or church. They belong to the same phenomenological type as Nigeria’s Aladura (‘praying churches’) and South Africa’s Zionist churches. In talking to leading participants, the impression one gets is that the vernacular designation Sunsum sorè appears to be the best approximation that Ghanaian AICs reached in the perception of themselves as re-living the biblical Pentecostal experience in an African setting.