A transnational history of Pentecostalism in West Africa
Over the past 3 decades, there has been a noticeable increase in the popularity of Pentecostal and Charismatic Christianity in parts of West Africa evident in the proliferation of Pentecostal and Charismatic churches in the region. This paper explores the roots of that movement starting with the arr...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2017
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| In: |
History compass
Year: 2017, Volume: 15, Issue: 6, Pages: 1-12 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Over the past 3 decades, there has been a noticeable increase in the popularity of Pentecostal and Charismatic Christianity in parts of West Africa evident in the proliferation of Pentecostal and Charismatic churches in the region. This paper explores the roots of that movement starting with the arrival of Christianity in West Africa and traces the various transformations that have led up to the current wave of Pentecostal and Charismatic renewal. In compliance with the polycentric hypothesis of origin for the global Pentecostal movement, this paper looks at the actors, organizations, and events that catalyzed and shaped the movement in West Africa starting with the itinerant African preachers that led revival moments at the start of the twentieth century. As such figures like William Wade Harris, Garrick Sokari Braide, Joseph Ayo Babalola, Benson A. Idahosa (Church of God Mission International), Enoch A. Adeboye (Redeemed Christian Church of God), David O. Oyedepo (Living Faith Church Worldwide a.k.a. Winners Chapel International), and Mensa Otabil (International Central Gospel Church) are discussed. Furthermore, the paper argues that rather than viewing Pentecostal organizations in various West African countries as solely independent developments or alternatively as local eruptions of global phenomena, we should view them as part of a regional process of exchanges of discourses and practices by Africans across national borders based on shared political and cultural histories. Particular attention is paid to goings on in Nigeria and Ghana where the Pentecostal and Charismatic movement have had the greatest impact. | ||
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