African Ecclesiology. An inquiry into the ecclesiological types[1].

Buvton, Stellenbosch University

After the demographic picture concerning congregations that was sketched earlier, we would now like to by means of concentric circles narrow our focus by looking exclusively at African congregations. This will be done by firstly giving you a profile of the main types of churches that we find in Africa today. Thereafter we will present a case study of three congregations or congregational traditions, followed by an attempt to systematize the knowledge we have gained from this inquiry. Lastly this information will be compared to information gained from ethnographical data obtained from the South African Missional Church project. The latter information will make a comparison possible between predominantly black and predominantly white congregations in Africa. But let’s, in good both black and white South African fashion, kick off.

1. A Profile of African Churches

In order to give you a broad overview or profile of congregations that one find in Africa, we will begin by presenting seven (7) types of congregations. This is however, like any attempt at identifying typologies, a preliminary one and an attempt to grasp African congregations as a unique phenomenon. Our thanks go to Prof. Martin Pauw who compiled this list from his own experience as missionary and missiologist over the last decades.

1.1 Mainline Urban Congregations

These urban congregations are usually congregations with an active and dynamic membership, drawing support from salaried and professional persons. Sunday church attendance is high with up till three worship services on a Sunday morning. The ministers in these congregations are usually dynamic individuals who are able to work in a team. These congregations are often financially independent and take on big projects. In essence they are macro congregations, but usually with only one minister. Therefore the elders often play an important role. In our case study which follows later there is also one example of such a congregation, namely the JL Zwane Community Church.

We find many of these congregations in African cities such as Lilongwe, Harare, Lusaka and Nairobi.

1.2. Traditional Mainline Rural Churches

The members of these churches are mostly less sophisticated and educated. They are very strong, but they are often no longer growing, mainly because of the urbanization process. The shepherd-flock model, or even a chief-followers model features very strongly here. Furthermore it can be noted that they firmly cling to the liturgy that was handed down to them, although there is a development towards own music based on melodies from a Western heritage.

Examples here will be churches such as Methodist or Reformed churches in smaller towns.

1.3. Small Independent Bush Churches

These churches are for the most part the result of a spontaneous formation during war torn years in their country. The initiative often came from local leaders without any formal training. It is a tendency with this group to in due course seek links with mainline churches.

There are dozens of these churches in countries like Mozambique, Southern Sudan, Rwanda, Uganda and the Congo.

1.4. Zionist Churches

The Zionist type is well documented. Typical of Zionists is that they have blended distinctive Pentecostal features, like faith healing and prophesy, with complementary features from African culture. They also make use of the African drum and rhythmic circular dance. Although they are often regarded to practice traditional religion under the guise of Christianity, this is not true of the majority of them. Although their leaders are mostly uneducated, they have a very deep commitment to Christianity and the Bible. They call themselves “churches of the Spirit”.

The biggest Zionist church in South Africa is the Zion Christian Church of Lekganyane with its headquarters at Morija north of Polokwane in the north of South Africa, with a claimed membership of millions. The majority of Zionists however belong to thousands of small household to medium size churches under an archbishop. While some Zionists call themselves Apostolic as well, Apostolic churches, like the big St John’s Apostolic Faith Church, have distinctive features and do not regard themselves as Zionist. (The latter are totally different from the Old and New Apostles).

Because of the movements of migrant laborers to South African mines these churches spread to countries such as Zimbabwe and Malawi, and also to a lesser degree to Zambia and Mozambique. In East Africa similar churches also call themselves “Rhoho” (Spirit), but not Zionist. This is probably the biggest single Christian grouping in sub-Saharan Africa, and in our case study they will also feature.

1.5. Several Types of African Independent Churches

These churches differ from one area to another. We present just five (5) examples here:

1.5.1 The Kimbanguist church originated in the Democratic Republic of the Congo. This is the single biggest African Independent Church with several million members. They are also strong in countries such as Angola and Zambia and as far as Ghana, and also have their own schools and hospitals.

1.5.2 African Abraham church is an important one from Malawi with several offices and are moving closer to the mainline ethos.

1.5.3 The Oruuana church of the Herero is almost a tribal church with a very strong cultural character.

1.5.4 The Amanazareta church in Kwazulu-Natal was founded by Isaiah Shembe who was venerated as a kind of Messiah after his death. Currently it is one of the strongest growing churches in that area, but with strong traditional, even syncretistic tendencies.

1.5.5 The Lumpa church of Alice Lenshina in Zambia is still surviving in spite of severe persecution under Kaunda.

1.6. Neo-Pentecostal African Churches

These churches are strongly influenced by the American evangelicalism/charismatic movement. They attract a lot of yuppies in the urban areas with a predilection for the use of English and Western Gospel music and television evangelists. The prosperity gospel often plays a big role here. These features in these churches are contagious in the sense that the youth in mainline churches are also attracted to them, but encountering big opposition from the more traditional leadership in their own churches.

For example the Vineyard group.

1.7. Independent groups following charismatic personalities

A last typology that we would like to highlight is movements that develop around certain individuals with special gifts, such as healing, exorcism and divination. These individuals then claim that they become possessed by the Holy Spirit or the spirit of a certain Biblical character, such as John, Mary or Elijah. Very often they practice a healing ministry and obtain strong support for this. However, they are often not welcomed in their own churches and are forced to move out of them. Only the Roman Catholic Church seems to be more accommodating in this regard.

Case studies of the type exist in Zambia, Malawi and Zimbabwe. Here we will only name one local example, namely the Gospel Church of Power.

With this profile in mind, we will now turn to three actual congregations in the Western Cape of South Africa to learn more about congregations in Africa.

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[1] The types presented here are mainly based on Prof Martin Pauw’s contribution to our study group. The paper was presented by Rev. Pieter Grove at Open Day of Consortium on Ecclesiology, 31st January 2005 – Stellenbosch.