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226
book reviews
Martin Lindhardt, ed.
Pentecostalism in Africa: Presence and Impact of Pneumatic Christianity in
Postcolonial Societies. (Leiden: Brill Academic Publishers, 2014), x + 390 pp. $84.00
paperback.
Pentecostalism in Africais the third book within the Global Pentecostal Charis- matic Studies that focuses on this tradition in a particular segment of the global church (379). The volume takes a multidisciplinary approach. Draw- ing scholars from a broad spectrum of disciplines including Theology, Church history, Anthropology, Sociology, Religious studies, political science and devel- opment studies, it investigates the multidimensional impact of Pentecostal religion in the private and public lives of people and societies in post-colonial Africa. This rich characterization of the social, cultural and political impact of Pentecostalism on sub-Saharan African societies reveals that Pentecostal- ism has shaped the orientation of African Christianity and has extended its influence in other spheres such as politics, development and popular cul- ture.
An elaborate introduction in the chapter one sets out the book and pro- vides for the reader a clear direction throughout. The book could be divided into two parts. Chapters 2–7 cover investigations of the origins, developments and growth of this religion. It demonstrates that Pentecostal theology and ritual practice have changed the face and orientation of African Christianity. Chap- ters 8–14 examine the intricate relationship between Pentecostalism and the broader society in sub-Saharan Africa countries.
In Allan Anderson’s historical account, he shows that in the beginnings there were Western missionary involvements in some countries but African initia- tive and agency is the main factor for the development and growth of the movement in Africa. The emergence and growth is caused by a combination of both background factors and immediate factors including the similarity of the context of the Bible to that of the agrarian, tribal, economic and animistic context of the African societies at that time (63). David Garrad’s historical account of Congolese Pentecostalism reveals the pivotal roles of William E.P. Burton and James Salter in the origin of movement in Congo and how signs and wonders, particularly, healing helped in the beginning. In his contribution, Kwabena Asamoah-Gyadu stresses the fact that apart from the huge numeri- cal growth that is usually discussed, African Christianity generally; Catholic, Anglican, Protestant and Independents has changed in character and orien- tation as a result of the presence of Pentecostalism there. Pentecostalism has succeeded innovatively to incorporate traditional African ways of being reli- gious into African understanding of the biblical truth (100–103). However, in
© koninklijke brill nv, leiden, 2016 | doi: 10.1163/15700747-03801011
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doing this their preaching, teaching and practices focus on the here and now rather than on biblical eschatology (108–109).
Paul Gifford focused on the unity and diversity within this movement. By comparing the message of two of the major voices; Daniel Olukoya and David Oyedepo he shows that although Olukoya focuses on the African spirits (115– 118) while Oyedepo prioritizes existential issues in this world (120–125), both messages are orientated towards the same theme of victorious Christian living (134). By emphasizing empowerment and prosperity, spiritual warfare, witch- craft, traditional healing and non-Christian spirits within the Christian world- view and by making extensive use mass media to capture the public space, Pentecostalism is now very influential in this context (134). Ilana van Wyk’s contribution also highlights the here-and-now Christianity exemplified in the activities of the Brazilianuckgin South Africa.
Lindhardt focuses on nguvu, the notion of power or life force among Tan- zanians to address the question of whether Pentecostalism creates continuity or change. He concludes that we should be cautious about the continuity- discontinuity dichotomy because of the dynamic nature of tradition and be- cause some of the forces are recent imaginations that may not qualify as tradi- tional (183).
Issues addressed in the second section include: gender, politics, develop- ment and popular culture. These chapters evidence that Pentecostalism has grown from very modest beginnings to create a cultural force that goes beyond just beliefs, meanings and symbols by which individual adherents relate to the world and organize their lives in it (350–351). For instance, Pentecostal reli- gion offers African men some freedom from the constrains of masculine norms in private while at the same time preserving the public cultural expectation of honour and prestige (214). Political engagement of Pentecostals has been somewhat ambivalent leaving the construction of a sound Pentecostal political theology a future hope (286). Pentecostals have engaged in politics by reorga- nizing the old patron-client approach known as ‘big man’ rule (339) and are neither inherently political nor inherently apolitical.
A paradox is that this Christianity has been successfully adapted to meet some needs and concerns of many Africans. But it does so without a conscious effort to be tolerant to the existing cultures—their traditional religious and philosophical schemes and gender paradoxes (212). The benefits of this religion is in the areas of social support within the group, provision of social services such as schools, hospitals, stable marriages, and peaceful domestic environ- ments, counseling services on financial, marital and other matters.
PentecostalisminAfricais a major work that scholars and students interested in Pentecostalism in Africa cannot do without. The different perspectives that
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are brought together to paint the picture of the movement in Africa makes it one of the important works in this decade. However, although it recounts the good impact of Pentecostal/charismatic Christianity on African societies it fails to show the negative impact it might have had on African religious thought and moral practice. For instance, is the Pentecostal interpretation of what is being termed as enchanted imagination an accurate African traditional view of reality? Also, in such a major work the theological voices of some of the classical Pentecostal denominations such as the Assemblies of God, The Church of Pentecost and the Apostolic Churches would have given a more balanced theological view. But on a whole every serious student and academic who want to understand the multifaceted impact of Pentecostalism on African societies will have to read this book.
Lord Elorm Donkor
Principal, Lecturer in Christian Ethics and Pastoral Studies, Birmingham Christian College, Birmingham,uk
lorddonkor@copuk.org
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