AICs, Independent Churches, and Asian Christianity

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

In class this week we had a very informative lecture by Nimi Wariboko about African Independent Churches. His presentation introduced the historical involvement of Africa in the history of Christianity and provided a background of African views of reality that impact the way Independent churches engage Christian faith and their indigenous context. Among these churches salvation is most often holistic, includes the here and now as well as the afterlife, and is sought in the context of competition between the forces of God and Satan (evil). This, our presenter argued, provides the logic whereby the “Prosperity Gospel” is readily appropriated by African Independents because it deals with the exigencies of daily living and promises to transform dire living conditions. Our group’s first response was unanimous appreciation for Wariboko’s description of an African view of reality that contrasts with what we all are accustomed to. The explanation of the importance of the spiritual world and its connectedness to the material world helped us understand better the Independents’ characteristic “this worldly” approach to salvation. One member of our group said that this provided a more positive view of the “prosperity” themes that we all tend to disparage. Another of our group was familiar with the Redeemed Christian Church of God, an African Independent Church that Wariboko mentioned as one whose leadership has become increasingly sophisticated in its evangelistic efforts. That church has planted hundreds of congregations in the United States and has the goal of planting a congregation within a 10 minute drive of every American. What will be the impact on American Christianity of this and similar initiatives?

In our discussion of this week’s readings about Independent Churches, we noted how they provided laity with more opportunities to be involved than did the mission churches. Appropriation of local cultures also was an important contribution that they made and that was later been picked up mission established churches too. This had a positive impact on their successful growth and evangelization efforts. One of our group shared about a speaker she had heard in chapel. He was from the Solomon Islands and emphasized the importance of contextualizing the Gospel in Bible translation efforts in which he participates. He noted that the parables that we see Jesus using in the Gospels are after all teachings that Jesus contextualized so that they would be better understood by his contemporaries. Hence we, and Independent churches have Jesus as a model for contextualization efforts.

Our readings for the week also dealt with Eastern Asia and South-eastern Asia. As we reflected on the material about Korea, one of our group highlighted the irony of the fact that while South Korea is known as a stronghold of Christianity today, it was in North Korea that important early Christian revivals happened in the early years of the faith on the peninsula. She pointed out that the leaders who took the North in the direction of Communism and acted against Christianity came from Christian families. Another of us noted the importance of Christians from the Philippines who are spreading of the faith in countries of the Middle East. He found that fact that they have been instrumental in raising the population of Christians in that region to be an important missionary contribution.

Bruce Yoder, discussion moderator

AICs, salvation, and indigenization

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

Professor Wariboko’s lecture on the evening of Oct. 6 was mainly about the African Independent Church (AIC) which has initiated from the late nineteenth century. Unlike the Western Christian theology, AIC’s theology accommodates the African traditional concept of God and their spiritual heritages so well. According to him, the meaning of salvation includes the beyond-human dimension of creation, so that it involves the fulfillment of catholicity of creation. Furthermore, the aim of salvation is not merely for the “soul immortality” but also for the “social immortality.” With the emphasis on the relationship with African Traditional Religions, Professor Wariboko pointed out that since salvation in African understanding is holistic, prosperity goes beyond material wealth and is a mark of blessing from the Lord for being obedient and faithful.

The reaction of our group was positive in that “AIC's (and other independents) have a different way of interacting with the world from the way the denominational churches do. Theological questions come from the local context.” And another student pointed out, the Independent churches are grass-roots, i.e. it is “bottom up” instead of “top down.”

Then, we were talking about Independent churches in other context. Someone shared that “Chinese independent churches were resisting government/cultural interference. The impact of communism and the Cultural Revolution forced creation of independent churches. This resulted in the disconnection from the "mother church." Another Asian student added that “authority structures in mainline churches are different. Independent churches are more responsive to local and particular conditions.”

Our discussion turned to “indigenization” issue by a student’s inquiry if AIC is “Africanized Christian” or “Christianized African.” Most of us agreed with the fact that inculturation is inescapable because culture is part and parcel of each individual. Language, thought, concerns—all comes from the environment and the culture. It is the "background of obviousness." Another agreement was that, however, there is also dangerous factor in indigenizing process. How much can it change before it's not Christianity anymore? The genius of Christianity is that it can adapt traditional religious culture such as spirit world, ancestors, sacrifice. If then, how far do we go? Our discussions naturally let us remind of the famous phrase “whose religion is the Christianity?” People can read the same Bible to answer those sorts of questions. Professor Warikobo didn't reject or avoid parts of indigenous culture by criteria of Christianity. Who decides?

Gun Cheol Kim, discussion moderator

Salvation in the African context

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

The guest lecture for Global Christianity this week was Dr. Nimi Wariboko, who gave a general overview of African cultural and religious framework, and went on to discuss independent church movements in Africa and how they positively contextualize the gospel – resulting in high church growth. Two broad movements among independents are Pentecostal – Charismatic churches, and African Initiated Churches or African Independent Churches (AICs). In their own ways, both preach a message of concrete blessing, transformation and salvation for people in this lifetime. The focus on material blessing is sometimes called ‘prosperity gospel,’ a phrase almost exclusively used by those who find it in some way suspect. Our discussions centered on how to understand and evaluate a concept of salvation that emphasizes the present in African context.

We found Dr. Wariboko’s lecture very helpful since he put the preaching of so-called ‘prosperity gospel’ within the preview of an African framework. On one level, religion pervades all of life. Meaning, religion in Africa is neither isolated nor compartmentalized chronologically – postponing salvation into the future or afterlife. Neither can it be put in a separate ‘private’ sphere or emotion. Religion in general and Christianity by extension permeates the whole life of the believer, very much inclusive of physical and material. In this way, the Koreans in our discussion noted, a view of religion as integrated into all parts of life might not be so different than some Korean churches, particularly Full Gospel churches that are within the global family of the Pentecostal - Charismatic movement.

On another level, a ‘prosperity gospel’ represents hope that God can transform lives and liberate people in the here-and-now. This hope is an important message for people in deep economic, social, and even physical turmoil, as many people might struggle with poverty, disease, and the reality and consequences of war. We found an understanding of salvation that is holistic often rings true. It is especially attractive as African Christians also may focus on transformation of all the earth, humanity, animal life, and the restoration of all of nature.

Eva Pascal, discussion moderator

Thoughts on African Instituted Churches

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Led by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

On October 6th, Dr. Nimi Wariboko lectured on AICs (African Initiated Churches or African Independent Churches), dealing with important issues of African Christianity such as African’s definition of religion and salvation; the nature of prosperity gospel; and reasons of the AIC’s rapid growth in Africa.

After the lecture, our members shared their reflections on his lecture. At first, our discussion centered on the fine line between syncretism and contextualization of AIC. Some students showed interested in AIC’s successful contextualization, but other students criticized their blending of two traditions, namely Christianity and African traditional religion. But to this critic, one student pointed out that we should not blame or put down one syncretism and uphold our own syncretism. He thought that it might be true that African Christians may do it with traditional religions, but churches in the west tend to do the same with materialism. Thus we must be gentle in our approach. Other students agree that we should recognize our own syncretism first before criticizing AIC’s syncretism.

Some critical comments against AICs were heard about AIC’s prosperity gospel (of course the prosperity gospel is not limited to AIC): One student criticized the so called prosperity gospel since it is materializing the gospel. Another student agreed with him saying that the prosperity gospel can be dangerous because it sometimes correlates salvation with the external and material. He added, “the New Testament speaks extensively about apostles having little in the eyes of the world.” Some students also showed concerns over the fact that many African preachers became preachers without proper theological background.

However, many students found positive aspects of AIC’s total or holistic understanding of salvation which includes not just saving souls but also saving bodies, which can be extended to saving all creatures. One student explains more about the holistic notion of salvation in Africa by mentioning some AIC’s tradition of confessing ecological sins. According to him, in some AIC, people confess sins against nature (for example, I cut down trees but did not plant new ones) in baptismal ceremony. And this comment made students think about ecological sins committed by western Christians.

At the end of discussion one student pointed out that Dr. Wariboko’s lecture was too focused on describing distinct characteristics of African Pentecostalism. He commented that we should more emphasize on the common traits of AIC as Christian community that above and beyond the cultural influence. Due to the lack of time, we could not talk much about this issue, but one student replied that the simple fact that Pentecostal churches are focusing on the presence of the Holy Spirit should be considered as a sign that they focus on common experiences with other Pentecostal churches outside Africa.

Hye Jin Lee, discussion moderator

Theology of the Prosperity Gospel

Editor’s note: The following post arises from small group reflections from The Rise of Global Christianity, 1910–2010, taught by Dr. Todd Johnson at Boston University in the Fall of 2010. Lead by doctoral students, the small groups discussed lectures given by Christian scholars in various disciplines, including significant changes that have occurred in global Christianity over the past 100 years.

On the evening of October 6th, the class turned to a discussion on African Initiated Churches as an example of “Independent” Christianity. Nimi Wariboko, originally from Nigeria and now professor at Andover Newton Theological Seminary, attempted to describe the reasons for the widespread growth of African Independent Churches.

A large part of Wariboko’s lecture focused on the theology of the Prosperity Gospel and its resonance with the African view of reality, so our small group opened by reflecting on the Prosperity Gospel.

The initial reaction came from a student that explained that Wariboko’s presentation was helpful, because, “Prosperity Gospel—that very phrase—produces a knee-jerk negative reaction within me that says, ‘That’s wrong!’ However, I thought it was interesting to hear how the Prosperity Gospel is rooted so deeply in the African worldview. It was a helpful reminder to slow down, and listen to what is happening historically and culturally before making a judgment.”

Another student broadened the conversation: “I think the Prosperity Gospel is a similar phenomenon to what we have in Korea. For instance, the Full Gospel Church preaches something similar to the Prosperity Gospel. So, this is not just an African story, but a Korean story as well. Traditional Korean religion continues to shape the form of Korean Christianity. The challenge is discerning is Gospel and what is not.”

A new perspective was introduced with a student interjecting, “Prosperity is not a problem, but the results of prosperity are a problem.” She continued by explaining that prosperity can lead people to have faith in themselves, and their own economic success. The Prosperity Gospel can distract people from focusing on the core of the Gospel to focusing on its benefits.

The conversation suddenly shifted when a student asked a pointed question, “How much is Christianity a Western religion?” The group was reluctant to answer, fearing that it was a dangerous question, but finally someone tentatively argued that it is not a Western religion. It did not start in the West, nor is it limited to the West. Another student added, “I think people have associated in with the West, because it entered Korea (for instance) through Western missionaries; however, as Korean missionaries take it to new places in the world it might be considered an Asian religion!” In a compromise, a student suggested that demographically Christianity is not a Western religion, but theologically it remains tied to the West.

With time running out, one student asked to share her thoughts on the lecture. “I think the speakers presentation was heavily influenced by colonialism,” she began. “However, Africans are not the only one with a colonial legacy. That happened in many places.” She continued, “With the collapse of colonial powers, the issue of contextualization has become important. It is easy to blame Western missionaries for failing to contextualize Christianity, but that is not really fair. No one can go beyond his or her own culture. We may try to reduce the influence of our culture, but we can never fully escape it.” She concluded by appealing for some generosity towards missionaries who transmitted their culture with their faith.

Once again, our time expired, and the conversation was left hanging in the air.

Daryl Ireland, discussion moderator