Joyfulness: a Feature of Worship Among African Independent Churches (AICs)1
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Auteurs : Christopher O. OshunSource :
- Mission Studies [ 0168-9789 ] ; 1992.
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<p>182 Christopher O. Oshun JOYFULNESS: A FEATURE OF WORSHIP AMONG AFRICAN INDEPENDENT CHURCHES (AICs)1 1. Introduction "Joyfulness" as a theme does not feature regularly in missiological or ecumenical circles.'- Moreover, it is often a neglected issue in missi- ological or theological discourses, whether on the Pentecostals, or sim- ilar Christian enthusiasms across the world.i This is particularly true of church movements in Africa generally described as African Inde- pendent Churches. With reference to the conference's theme: "New World - New Crea- tion : Mission in Power and Faith," the focus on "joyfulness" as a feature in mission and worship is quite relevant and insightful as well. Per- ceiving "joyfulness" as a Christian disposition, one assumes the fact that the Christian confidence, assurance 1nd/or satisfaction necessary for a dynamic Christian living and which, in effect, will produce new- ness' in or out of a decadent world (Gn 1:1,2) should be present in a substantial proportion as change-agents. In this way, the choice of AICs as the context in which to illustrate the fact that God's Spirit in man can transmute life and transmit the new life across the world of men and things is motivated by several factors. First is the thinking that informed the theme of this Conference and that of Workshop VII: "Popular Religiosity and the Faith of the People - New Religious People's Movements."'' Second is the fact of my intimacy with and research interest in one of the AICs from Nige- ria." Third is that this paper is a response to a specific request from the organizers of this Workshop." 7 Apparently, some of the intriguing things about the AICs in general are their recency vis-a-vis their biblical roots, prevalence, variety, self- assertiveness, vibrancy, exuberance and dynamism. Yet, Africa's ICs seem queer because of the appearance of both the old and the new within its form of Christianity. It is almost the case of the "new wine" in the "old wine-skin," invariably resulting in an en- counter between conservation and creativity. While the end product of such an encounter could be originality, the risks attached to it due</p>
<p>183 to the charges and dangers of syncretism are far too great. Eventually, some of these churches have been badly entangled, some have totally succumbed. Others, remaining puritan, continue to pose a serious challenge to what they consider a moribund Christianity.' Of course, Africa and Africans have a lot to contribute to Christi- anity for its enrichment, enlivenment and continued relevance both for their own advantage and for the rest of the world, as others before them have done. Furthermore, Africa and Africans have every legiti- mate right to endow Christianity with the best in their cherished tradi- tions, which explain something fundamental about the nature of the Supreme Being, the universe and also man's relational obligations. Indeed, an African experimentation with Christianity, given such a diverse background, would open areas of further and intense explora- tions. This could enrich African interpretation and contextualization of the Christian message and ensure that they are authentic, relevant and affective.y Pursuant of this aim, one can speak of the legacies and legitimacy of African Christianity. For instance, most of the AICs trace their roots and mandate to the bible, some terminating with the Old Testament,"' while for most others this extends to the New Testament." Conse- quently, according to Professor John Mbiti: "the independent church movement is a channel of Christian creativity in the African setting, an African opportunity to mess up Christianity ... to do with Christi- anity as they wish..., ,12 however in a positive and constructive manner. The paper will examine the following issues as follows: 2. A Resume of AICs' Evolution; 3. Understanding Joyfulness in Worship; 4. Under- standing Worship among AICs ; 5. Worship and Symbolic Acts of Joy in AICs ; 6. Joy in Worship as a Sign of the New Age; and 7. Conclusion. 2. A Resume of AICs'Evolution 13 2.T . Perctcssors The emphasis of this paper is on the second category of AICs which relate to Spirit, Spirit-led, spiritual, prophet faith-healing or revival movements that have engulfed Africa south of the Sahara in recent times.</p>
<p>184 Apart from John Chilembwe14 (Nyasaland, Malawi) whose main preoccupation was the political freedom of his people under colonial rule, the percussors of independent church movements in Africa of the second order were: Simon Kimbangu 15 (Congo, now Zaire), Prophetess Ma Nku (Bolibe, South Africa), Prophet Waddy Harris" of Ivory Coast (Cote d'lvoire), Prophet Garrick Braide" of Delta in Nigeria and Samp- son Oppong19 (Ashanti, Ghana). Unfortunately, Kimbangu, Harris and Braide died prematurely and sometimes mysteriously, and although the movements they left be- hind survived the hostilities of the period, the one person to found and organize a truly indigenous pentecostal movement in West Africa was Jehu-Appiah (Snr.) who founded the Musama Disco Christi Church (MDCC) in 1922. However, Kimbangu, Harris and Braide have gone down in history as legendary figures and forerunners of African pro- phetic movements. 2.2. The Golden Age At the turn of the 19th century, it could be said that the wind of the Holy Spirit was blowing over Africa causing deep religious awaken- ings or revulsions and resulting in widespread Spirit-movements. This was about the same time in America in 1906 pentecostal awakening started to tlourish. In the actual sense, the golden age of the prophetic movements in African church history could be dated from the mid-1920s to the mid- 1960s. This period witnessed the emergence of Africa's second genera- tion of prophetic figures. Starting with West Africa, the list will in- clude : St. Moses Orimolade Tunolase,2° who with Miss Christianah Akinsowon (later Captain Abiodun)21 co-founded the first Cherubim and Seraphim Society in Nigeria in 1925; Apostle Joseph Ayo Baba- lola? who launched the tiny Faith Tabernacle Church into the Great Revivals of 1930; Primate Josiah Olunowo Ositelu" who formed his own church of the Lord Aladura around 1929; and Samuel Bilewu Joseph Oshoffa24 (later Pastor) who founded the Celestial Church of Christ in Porto Novo, Dahomey (new Benin Republic) in the mid 1940s, and transferred his church's headquarters to Nigeria afterwards. Looking further south, the dramatis personae will also include: Apos- tle John Maranke, Z5 High Priest Kivuli I26 (Kenyan), Prophetess Neni- lava2' (Malagasy, now Madagascar) who led a revival movement for</p>
<p>185 thirty years within the Lutheran Church, while Bishop Ajuoga 21 (Kenyan), who was an activist in the East African Revivals of the early 1950s, would represent a separatist church leader rather than a prophet. 2.3. A Pentecostal Explanation of African Spirituality 29 Regardless of the differences in period, distance and intensity, which characterized the evolution of African prophetic movements, they may be described by historical connections and liturgical similari- ties. Above all, there is the spiritual link, the Holy Spirit, whose diverse manifestations through pentecostal baptism and realities, provides the strongest possible explanation for the kind of spirituality present with- in Africa's prophetic movements. This spiritual indicator which, at once, explains the source of and similarities within these prophetic churches, also serves to show how they appear markedly different from their antecedents, the Mission Churches. Consequently, ample examples could be shown of pentecostal bap- tism or the Holy Spirit causing a radical change in the prophet's per- sonality, conviction, vision and mission.3° Here lies the clue to the religious change brought about by these prophetic orders in Africa. This would also explain the reasons for such strong suspicions or fears exhibited variously by missions, governments, and/or societies in several parts of the continent, whether in moderate or extreme circum- stances, in coming to terms with the presence and posture of these . emergent prophetic movements which at best could be described either as unorthodox, dreadful, strange, or subversive as the case may be. Yet, the prophetic successes all over Africa was no doubt unique, phenomenal, striking and challenging (see above). From the above it would be a fair assessment to describe the opera- tion of the Holy Spirit or pentecostal baptism as contagious. According to the Kenyan experience, for example, the Spirit Movement which started in Western Kenya broke away from the Friends African Mis- sion in 1927, 31 producing a martyr in 1926 in the struggle between the Old and New towards the development of Christianity in Africa.32 Furthermore, in the view of Bishop Elijah Joji 33 one of the survivors of the Spirit Movement, "the group was excommunicated because we received the Holy Spirit many times ... we became secretive ... and were</p>
<p>186 regarded by the Government as rebels," who were refusing to worship properly ..."3' Needless to say, the pioneers of Africa's prophetic movements saw the Holy Spirit as the life-infusing energy, as for them pentecostal experience means a radiant life lived in, by and according to the Holy Spirit; a life that is new, fresh, full, free, active, directional, zestful, meaningful, and joyful in consequence. In this way, they found in the apostles of the early Church an adequate comparison. Hence, at the risk of misrepresentations, oppositions, persecutions or other depriva- tions to life, they viewed both their calling and mission as desirable and their experience a joyful one, for both the Master's and the king- dom's sake. It is in this joyful disposition caused by the Holy Spirit that the courage and resilience of the pioneers of these prophetic move- ments lie. . 2.4. Typology y . Given the diversity of the AICs, especially those in the prophetic category, the issue of typology will immediately appear to be an up- hill task. Definitely, various attempts have been made over the years at providing a continuum for classifying AICs, both by social scientists and theologians alike For convenience, the position adopted in this paper seems to find support from the attempts made by the following scholars: Professors James Fernandez, Harold W. Turner and Dr. Dean Gilliland. Professor Fernandez's" syncretist-reformative-messianic-nativist typology" is almost identical to Professor H.W. Turner's neo-primal- syncretist-Hebraist-independent typology As for Dr. Gilliland"' his categories of (i) primary-evangelical-pentecostal, (ii) secondary-evan- gelical-pentecostal, (iii) revelational-indigenous and indigenous-ec- clectic churches also seem to overlap with the first two. In the main, one finds that Fernandez's "Separatists" and Turner's "Independents" agree in detail. Gilliland's "primary-evangelical-pente- costal," if modified to "indigenous-pentecostal-type," such that the ex- amples of the Christ Apostolic Church and the Cherubim and Ser- aphim movement are used as illustrations, and that of Idahosa's church, a recent phenomenon, is pushed to category two, this category will also correspond with the former two. The only difference will be that the former categories of Fernandez and Turner will aptly refer to</p>
<p>187 mission dissidents of the first order, while Gilliland's modified cate- gory of indigenous-pentecostal will typify mission dissidents of the second order. Yet, there can be no perfect classification of AICs as, one, they are too numerous for easy identification and, two, their identities often overlap or criss-cross more or less and from place to place, while changes occur from time to time. . 3. Understanding Joyfulness in Worship The Advanced Learner's Dictionary of Current English" describes "joy" as "deep pleasure" or "great gladness." Similarly, the Collins Cobuild English Language Dictionary'2 describes "joy" as "a feeling of great happiness and contentment" or, alternatively, as "something that makes [one feel] happy or gives [one] great pleasure," such as the joy of writing or worshipping. Further, it describes the word "joyous" as "something that causes happiness and pleasure, or as that which makes one extremely happy." Hence to be joyous is to be extremely happy and enthusiastic. < Apart from the word "joy" and its derivatives there are such related words as "enthusiasm," "excitement" and "satisfaction" that also help in providing a better understanding of both the secular and sacred uses of the term "joyfulness." For instance, the word "enthusiasm" is variously rendered as "strong' feeling of admiration or interest," or as "great eagerness to be involved in a particular activity because it is something [one] likes and enjoys, or ... thinks is important."" By the same token "an enthusiasm" is an "activity or subject that interests [one] a great deal, that [one] spends a lot of time on,,'¡5 such as pop music, football, politics or religion. Also the word "excitement" is ren- dered as "the state of being excited, that is, of being so happy that [one is] full of energy and cannot relax."'{6 Further, the word "satisfaction" is given "as the pleasure that [one has] when ... doing or having done something. ,17 Hence, "to be satisfied" is "to be happy for having got that which is desired."48 Invariably, the words "satisfy" or "satisfying" refer to "someone or something that satisfies ... gives ... enough of what is desired or a feeling of pleasure and fLilfilment."" - By inference, therefore, the term "joyfulness" in relation to worship can describe a feeling of extreme gladness, happiness, cheerfulness or satisfaction. Derivatively, "worship" can be regarded as an activity demanding the totality of one's attention and, in turn, provides this</p>
<p>188 feeling of joy, gladness, happiness, cheerfulness or satisfaction (see below, section 4). It can thus be argued that worship and joyfulness are concomitants (see below, section 6.0.). In providing a biblical base for an improved understanding of the word "joyfulness," certain Hebrew words come in very handy. These are: hallelujah = praise the Lord, hodalT = to confess openly and freely, to give thanks, to praise (e. g. Ps 44:8,9), that is to give a public testimony, zatnar = to sing hymns or praises verse by verse, samcrch = to shine cheerfully, to be joyful, glad or to express joy (cf. Ne 12:43), and simeclzah = joy, rejoicing or loud expressions of joy. All of them reflect the symbolic acts of praise, joyfulness and thanksgiving in AICs. By and large, there are many biblical texts that are relevant and applicable in this regard. For example, the song of Moses is recorded in Ex 15 and remains a classic. Similarly, the song of Hannah of the incomparability of God is recorded in 1 S 2, while King Jehosaphat's song of victory: "Give thanks to the Lord, for his steadfast love endures for ever," is recorded in 2 Ch 20:21b. Also the Magnificat, the BCl1edictus and the Nunc Dimittis are helpful for our consideration. Another very important example is that of Paul and Silas, whose night vigil of prayers and songs reached a climax in the demonstration of divine power (Ac 16:25ff). From the Psalms as well captivating examples are found in Ps 29 which opens with the words: "Ascribe to the Lord, 0 heavenly beings, ascribe to the Lord glory and strength, ascribe to the Lord the glory of his name, worship the Lord in holy array" (RSV). Several other Psalms such as Ps 65, 66, 89, 95, 100, 103, 107, 118, 134, 136 and 150 attest to the supremacy and the "chesedness" = steadfast love of God (see below, section 6.0.). Usually most of the contexts in which words or expressions of joy are used fall into worship situations. However, worship in the OT can be understood in two senses: devotion or duty. In the first case, various genuflexions such as obeisance, prostration, bowing either while pray- ing, singing or reading the scripture may become necessary. Also in the second case a sacrifice, running an errand or entering the service of Jehovah or Yahweh may become necessary. Nonetheless, it is in the NT that we have the picture of a joyful and worshipping communit Y50 (see below, section 4), singing songs and new songs, reading psalms, giving public declaration of their faith, kissing with a holy kiss and celebrating the triumph of their master on each Lord's Day.</p>
<p>189 Consequently, there was something that induces devotion and ad- miration in the early members. This is found in Christ's offer of eternal life, which His good news assures the believer. Equally, there is some- thing worth living or dying for. 51 This is the realization that their Master offered Himself as an atonement for sin and so becoming man's only access to God.'2 Hence, in the estimation of the First Church, the devotion and service to be rendered to their victorious Lord is to be total and informed by a feeling of loving appreciation. Indeed, in the NT as a dynamic Church there was no place for reticence, drabness or stagnation. The Church was always on fire and active. It remains a happy community in consequence of the Christ-event. Hence, the con- stant celebration of the eucharist became a celebration of their own salvation, new life and assurance of eternal life. It was indeed a joyful celebration (see below, section 4). Whereas in the OT the ricnch intrudes into the human scenes inter- mittently, the NT witnessed a constant and sustained flow of the Hngios Plleumn in their daily living On 16). So to speak Paul's definition of the Kingdom of God not as "eat and drink," but as "love, joy and peace in the Holy Ghost," (Rm 14:17) is very apt. Indeed, the Holy Spirit produced the strength, vision, vitality and direction of the NT Church. An attempt, therefore, to equate NT worship with joyful praise would be in order. Arising from the above, both the secular and biblical under- standings of joy and joyfulness will necessarily fit into the AICs' con- ception of joy in worship or joyful worship. In some ways many AICs have borrowed elements of the OT as well as of their traditional re- ligions, apart from the NT. By their songs and music the Africans express their love and appreciation of the majesty and worth of the Supreme Being, and the blessings deriving from Him as Father and Creator. Rightly understood, the worshipping communities in Africa may not be constituting a mere "Cathedral of Noise" but a real "Cathe- dral of Praise," of joyful people. No doubt, there is a carry over effect into Christianity among the AICs of the various sentiments already mentioned. Therefore, as al- ways, "the whole duty of man is to serve God and worship Him eternally" (see below, section 4). To this end, myriads of songs and praise have grown as corpuses within each church tradition, apart from traditional church hymns or Christian songs from different cul- tures, languages and generations.</p>
<p>190 Above all, a joyful worship indicating inspiration on aliveness also is clear proof that the worshiper or the worshipping community is fully convinced of his/her confession of faith and puts absolute trust in the object of his/her worship to whom he/she is fully prepared to offer his/her total allegiance and the best of his/her life, time, talent and resources. In essence, love, joy and faith become co-mingled and inseparable. It is at this point that man is totally absorbed in the divine presence or lost in bewilderment before his divine majesty. This point in worship marks the climax and it is also the point that ushers in a new dawn for the world as well as for human situations and for the amelioration of moral, physical, social and spiritual problems. This would represent the outlook of most AICs on the relationship between joy and wor- ship;" as one of joyful praise and demonstrable power in the service of God. 4. Understanding Worship arnong AICs Here we want to look at worship in the Christian tradition and, in particular, in AICs. In Christian worship the object of worship is God,5-1 who reveals Himself as creative, majestic, loving and adorable. This divine self-dis- closure in turn evokes a response of adoration, love, praise and thanks- giving.55 However, in the course of revealing Himself to man, God has explored His creation (Ps 19:7), His son Jesus Christ (Jn 1:8; Heb 1:4) and continues through the Holy Spirit (Jn Essentially, Christian worship in terms of praise, adoration or serv- ice, be it private or public, is a function of that revelation of God to mankind in Christ for the reconciliation of the world (2 Co Man, therefore, expresses his worship on the basis of his love for God and knowledge about Him.:;1! Thus, this revelation of God's eternal plan in a gradual unfolding produces in man profound acknowledgement and acclamation of his divine being and greatness, especially in the way . He desired to be worshipped: in spirit and in truth (Jn 4:23; cf. Jr 31:31-34). Worship in this way involves the whole being working en- tirely for God's ultimate glory (Dt 6:4f = the Shema; Mk 12:29f; Lk 10:27; Mt 22:37). The result is that man is consumed by a holy persistent zeal (Ps 69:9; Jn 2:17) and a longing desire for his holy presence (Ps 42:1,2; Ps 51:11; cf. Ps 16:11; Ps 139:7).</p>
<p>191 Concerning Africa's indigenous pentecostal churches, they are best compared to the early Church for the spirituality and warmth that inform their worship, service and life 51 (see section 2-3). The worship situation in the First Church bears an unmistakable imprint on Africa's indigenous pentecostal churches. The members of these churches con- stitute, in their own right, communities of joyful worshipers." Like the early Christians, worship to these African Pentecostals is a celebration of the Christ-event and the promised parousiaó1 (see above). As a result, the koinonia = Fellowship = Brotherhood, engendered in the early Church by this new understanding of what God is doing through and in Christ for the whole world, gave to it a new and unique identity. The koinotiia also gave of the shared life it has received from Christ,12 as the source and center of eternal life. Furthermore, the early Church interpreted its existence and mission in terms of what Christ meant to it: the imbuer of its life. This same conception of the life of the Church in relation to Christ as Savior has permeated the thinking of Africa's indigenous pentecostal churches. This new outlook on worship was gained for the early Church at Pentecost, when the Holy Spirit gave a new heart and a new spirit to believers for a better life and a better appreciation of their Master's work.' Similarly, the Holy Spirit con- tinues to break into the life of the Church and into every age, commu- nity and situation of men. This to be true is the claim of these Africans. Critics and criticisms aside, they continue to claim their unending Pentecost." Actually, we have been able to establish striking similarities in the way the early Church understood worship and the way this is under- stood in Africa./!5 Consequently, worship in the context of African indigenous pentecostal churches is Spirit-directed, salvation-affirm- ing, joy-arousing and blessing-assuring. It is spontaneous, flexible, warm, intense, lively, exciting and indeterminate. According to Pro- fessor J.S. Pobee, worship like theology to the Africans is not "cere- brated."66 Rather, it is celebrated." Similarly, this view is fast gaining currency among African theologians.' Worship among African in- digenous Pentecostals is thus a joyful celebration or dramatization of the existence, supremacy and love of God in the light of the Christ- event for the salvation of the world. This, to them, is the sole purpose of their worship69 (see above). Paramount in worship is the fact that the Holy Spirit is regarded as the divine conductor and the worshipers the human performers, who are under His direction and power and undergo this heavenly subli-</p>
<p>192 mation for the purpose of spiritual re-awakening. Worship is, there- fore, heaven transported to earth, man filled with the love and glory of God. Worship is thus to live joyfully, lovingly and holily. It is to live continuously in the sight of God (Ps 84:1.2.4.10; Ep 5:18-20; Col 3 :16- 17). Worship is total commitment to render total service and highest praise to God in the knowledge of His Christ, encouraged by the power of His Holy Spirit, bequeathed to every believer for the purpose. Wor- ship is conviction; it is dedication; it is activity; it is joy. 5. Worship and Symbolic Acts of Joy in AICs Examples of worship situations would range from the more fre- quent such as daily prayer meetings or weekly meetings to the more infrequent or occasional such as church festivals, baptismal services or anniversaries.'° However, the Sunday service would serve our purpose because of its significance to the Christian Church. The assumption here is also that most independent or indigenous pentecostal church movements prioritize Sunday observances for the reasons the early Christians worshipped on the Lord's Day, thereby substituting it for the original sabbath. Generally speaking, Sunday services seem to attract greater atten- dance than other church meetings, and it is here we meet the generality of the church. Procedurally, in most churches worship service would be preceded by a time of praise-worship or chorus-singing." This aspect of worship receives prominence during the daily or weekly meetings, especially revival meetings. The actual Sunday service may commence with a choir procession to the accompaniment of a hymn and musical instruments coupled sometimes with dancing. As soon as this is over an opening prayer is said. This is usually in four parts: thanksgiving, confession, sanctification, and invocation. Essentially, worship in AICs is participation in almost all the rites such as singing, prayer, testimony, scripture reading, sermon and re- sponses. Usually, after the opening prayer, a bible passage is read. A hymn may then be sung. Following this, announcements are made. Preferably at this point thanksgiving, testimonies, if any, are allowed and these become occasions for jubilation and the glorification of God. Such points in service provide the opportunity for corporate rejoicing or sharing joy with fanfare. In most cases, at this time the individual or individuals concerned move(s) forward towards the altar to give a</p>
<p>193 public testimony either of healing, salvation, victory or other blessings such as promotion, marriage, childbirth and the like. In response, there ensues an instant congregational participation ranging from listening with rapt attention to joining in the celebration which may include some genuflexions, as the case may be. On occasions where vows or pledges were made either in the form of special songs or gift-offering these are paid as man's fulfilment of his own part of a covenant with God especially in stressful or sorrowful periods. After presentation of such gifts they are then sanctified. During these special periods of testimony or thanksgiving, which can be described as symbolic, acts of joy become observable. As al- ready alluded to above, these are in the form of singing, dancing, clapping, jumping, leaping, raising the fists above the head in shouting phrases such as "hallelujah," and there are several of these in the various languages. At other times, possibly during church anniversar- ies, the whole congregation is led by the choir dances in procession round the inside or outside of the church, sometimes once, but if there is a revelation to the effect, the rounds may increase accordingly. Another high point of these symbolic acts is when choruses are being sung and the tempo rises combining with rhythmical clapping of hands and singing with gusto. At certain peaks, the Holy Spirit over- comes the actors and this is sometimes what has been erroneously described as spirit-possession or spirit-seizure in the derogative sense of demon-possession or frenzy. Indeed, the human body quakes or gyrates, but only at the instance of God's Spirit and in proportion to the impartation of spiritual graces on the worshipers. During such climaxes a prophetic declaration or tongues-speaking or intense joy may be experienced which is more profound than the usual level of spirituality during normal worship. Invariably, the worshipers have the conviction that they have again experienced God's presence in a unique manner, and the accompanying satisfaction is understandably indescribable, more so as a result of further edification (1 Co 12:1-11; Rm 12:6-8). Apart from this special highlights of worship which revolves round joyful praise, there are also times of intercessory prayers. In some cases some Sundays are designated as prayer Sundays giving more promi- nence to praying than to other liturgical acts. Also a great amount of hymn singing is done during worship service, one of which normally precedes the sermon. As in most Christian traditions, sermon time is another occasion of expounding the scriptures for the purpose of</p>
<p>194 generating or rekindling faith and therefore emphasizing the centrality of sermon in worship and witness (Heb 4:12-16). Thus sermon time is one of great expectation and reflection. This exposition of the bible resonates with power, zeal and unction according to the ability of the individual preacher (1 P 4:11; Ep 3:7), and the responses vary from negative to positive and from hidden to visible manifestations, espe- cially when it relates to conversion, healing and deliverance. Some- times choruses or scriptural texts relevant to the sermon may flow from the congregation to further reinforce the charging effect of the sermon. Usually at the end of the sermon a prayer is said and it is sometimes possible to assess the level of response or spiritual revivi- fication. This point is again re-echoed in the songs of praises the faith- ful may offer in thanksgiving. The whole worship session orchestrates with power and grace into a gloriously joyful and irenic atmosphere. At the end of the service a hymn is sung, followed by a prayer and benediction in closing. Normally after this both the choir and ministers recess, but there are often exceptions to the rule. It is typical in the prophetic churches to find that although service at this point has ended, there still remains a longing for divine presence as was the case after the Transfiguration (Mt 17:1-5ff). Truly worship service has ended, but it has only begun. 6. Joy in Worship as a Sign of the New Age In discussions about worship or spirituality we are on the threshold of faith. It takes faith in God to believe Him for what He is and what He promises to do. God's creative activity stemmed from faith such that He spoke and it was done (Gn 1 ; Jn 1; Heb 11). However, in the creative work of God His Spirit was also at work as much as His Son who became the Creative - Incarnate - Redemptive - Active Word of God. 72 Underlying Christ's mission on earth was his willingness to meet His Father's requirement for sinful humanity (Jn 10:17.18). Hence it pleased Jesus to become the offering for sin so as to become its antidote and, hence, its victor. It was also the Father's good pleasure that Christ should be called Lord of all. It is in this joyful disposition that man's salvation was ensured. From these foregoing insights it is possible to speak of joy in wor- ship and mission because both joy and worship are indicative of total acceptance, allegiance, devotion and involvement. Derivatively,</p>
<p>195 whatever is done for or in the name of God should reflect this joyful- ness (Col 3:17). In this section attempt is made to demonstrate that the survival and success of AICs are due to the joyful disposition of their founding fathers which helped to put in place a new religious order in the Continent. From this premise it is going to be assumed that this joyful disposition would be very vital to the ushering in of a new world order in all its ramifications. To start with, most of the prophet movements began spontaneously across Africa. The expansive land area with its diverse topography posed its own challenges. In the heydays of these church movements mobility was difficult and especially in visiting remote areas. Most times the prophets trekked the distance and the revival followed in their trails. Sometimes public processions over long distances were undertaken to the accompaniment of songs and drums. It was believed that initial challenges were overcome as the people endured the tasks with joy, while the Holy Spirit removed the rigor of trekking or of other tasks. In the second place, early prophets in Africa displayed such calm and confidence in the face of opposition and persecutions from within and without. It was counted joy to suffer for the Master's sake. Even where the early leaders were apprehended by the colonial authorities, the followership soon re-grouped and continued the mission believing this step to be a further reinforcement of their leader's obedience to the divine will to evangelize. Hence, this sort of resilience in a conflict situation is a by-product of a joyful attitude to duty. In the third place, although most of the prophet movements broke away from mission churches, they had to forge a sense of self-deter- mination and self-support, no sooner than they began. There could be no mission support for them in any way as mission opposition itself was not only baffling but also devastating. Yet, these independent church movements showed enough dynamism for survival, phenom- enal growth and stability. The goal of the leaders and their followers was the opportunity to prove the biblical-apostolic realities in their own generation. This achievement brought untold joy and satisfaction and, soon, these new church movements made a radical shift from a sterile mission Christianity to a more vibrant Christianity. It was the continuing joy of these church pioneers to engage in the revival process</p>
<p>196 of their communities, leading men and women to repentance and salvation and assuring them of the divine blessings of healing, deliver- ance and transformation. There was tremendous joy in the fact that people were beginning to witness the efficacy of prayer and the divine touch of God. These spiritual realities heightened the joy of these revivalists and their followers to a point of no return that they could weather a lot of deprivations, indignities, frustrations and confronta- tions. In the fourth place, the old notion that these church movements only appealed to those in the lower strata of society, the uneducated or people of little significance, is fast being disproved. The changing situation has arisen from the fact that the spiritual prosperity of these churches is on the increase and with joy and conviction they succeed in attracting people across the various social strata. For example, in West Africa most of the churches which originated in Nigeria have extended their tentacles overseas. The assurance is still there that al- though prayer changes situations, praise moves the hand of God. This holds good promise for Africa that it might witness a divine overhaul- ing of its human problems and resources in the nearest future. Talking of Black churches in Britain, Emmanuel Sullivan asks: "Can the Pentecostal Movement renew the Churches?"" In his sum-up, the author assures us of the possibility of a positive response, since Pente- costal Movements are essentially about the action of God through His Spirit in causing a deeper yearning in man to long for God in prayer and in works of love and service, thereby causing intellect to articulate faith and emotions to actuate it. In experiencing this divine joy as a consequence of salvation and the indwelling Spirit the believer(s) undergo(es) a transmutation to life which newness is also to be transmitted to others around and beyond. It is in this way that joy in worship and mission can be regarded as the sign of the New Age. The lessons that have become obvious from our examination of AICs worship is that, if the Christian missions are to achieve for this generation a new world and a new creation, the Christian message it offers must come with conviction, freshness and radiance in the power of the Holy Spirit which is able to make all things neW71 (1 Jn 1:4).</p>
<p>197 7. Conclusion So far we have been able to establish that joyfulness is indicative of the splendor 75 attending the worship and service of God and in this context it presupposes the fact of God's Spirit in action, for the purpose of recreation. Moreover the choice of AICs and especially within that tradition the indigenous pentecostal churches was based on the fact that Afri- cans are naturally emotive, which makes them readily responsive to God's Spirit. For this reason it is assumed that these Africans have the propensities for constructively enriching Christianity with zeal and originality. Worship as praise, we have been shown, tells of God's eternal purpose for mankind in return for which man responds with gratitude and loving adoration. With respect to the fact of joyfulness in worship it has been demon- strated that AICs and African indigenous Pentecostals, in particular, resemble the early Church in worship, in their sense of mission, as well as their daily living. This point was further illustrated by the fact of koinonia. The secret of this bond in the early Church was the Holy Spirit which infuses the Church with energy and vitality especially from Pentecost. In the same vein, these church movements claim to be Spirit-directed. Given the spiritual dimension of joy as something captivating and, in the African sense, something energizing a function of the Holy Spirit to assist man in his devotion and service to God, the resilience of these prophetic movements have been largely attributed to divine interven- tion and impetus. The assumption here is that the more the excitation or joyfulness in the Holy Ghost, the more this divine power is sus- tained (cf. Ps 50:23a). Invariably the emergence of a better world is the product of the glorification of God. Consequently, it is believed that faith in God and the power of His Spirit are instrumental to recreation and newness in the world, especially in human situations which domain has become the hunting ground of leaders of prophetic or pentecostal movements. For instance, their healing and deliverance ministrations communicate something of the creativity or the recrea- tive power of God to man.</p>
<p>198 Precisely, this assumption is drawn from the early Church ex- perience or the NT witness, re-duplicated in the Great Evangelical Revivals in Europe and America in the 18th and 19th centuries as well as the Pentecostal reawakening of this century. The conviction now is this. There is no secret or stopping what God can do. This assurance is drawn from faith, by faith and for faith. As we approach AD 2000, the assumption is that the Spirit of God should again saturate the earth's surface and its inhabitants (Gn 1:1-3; Jn 1:1-4), so as to bring necessary revivification into prevailing human situations. This will require a total spiritual conscientization of people towards God in an attitude of love and joy, in realizing the full import of God's power in ordering a new world. To the end that Joel's prophecy became the reference point for the Day of Pentecost, and Pentecost has since become the watershed of Apostolic Christianity as well as the ultimate for contemporary Chris- tianity, it is, therefore, in this pentecostal experience that necessary revitalization of the modern world is to be found. It is a dawn to emerge from man's continuous and sincere search of God. It is a search originating from joyful worship and mission. This yet remains a very crucial and vital hope of the world. May the vision be captured and explored for man's benefit and God's eternal glory. Finally, it is necessary to remember that this awareness has come from a context of AICs traditions as a challenge, a help and a goal to the rest of humanity to make our world better and make man's vision and enjoyment of God worthwhile. Notes 1 Abbreviated as AICs or ICs, this is a generic term covering two categories of mission schismatics, which emerged in the first instance as a reaction to mission authoritarianism and in the second as a reaction to the spiritual sterility of mission Christianity in Africa south of the Sahara from the transition period of the 19th century. See under section 2.4. for a discussion on typology. 2 Stan Nussbaum, Birmingham, U.K., to Joachim Wietzke, 23.05.1991. 3 Stan Nussbaum, Birmingham, U.K., to Joachim Wietzke, 23.05.1991. I find that the aspirations of this IAMS Conference coincides or overlaps to a great extent with those of the International Forum on International Learning (IFIL) which</p>
<p>199 met in Frankfurt, Germany, in May 1990 to consider the prospects of a unified world ahead of the year 2000 A.D. as a viable option for the world in the face of possible fragmentations or insularity of the world and the attendant outcome of such option. See the Closing Message and other relevant documents issued at the end of or after the Conference. 5 See Mission Studies VIII-2,1991 for the editorial and Letter from the President. See also above n. 4. Cf. H.F. Clark, Tozvards a Nezv Culture for tlie 21st CeHtury: All Inter-Religious Perspective, in: IRF- Nezvsletter 5/ 1 (1990) 1; D.B. Barrett, AD 2000: 350 Million Christians Î1z Africa, in: International Review of Mission 59/233 (1970) 39-84; W.J. Hollenweger, The Future of Missions and the Mission of tlte Future, Farewell Lecture in Selly Oak College's Occasional Paper No. 2,1989. `' The author is a third-generation member and pastor of the Christ Apostolic Church (CAC), the off-shoot of the Faith Tabernacle in Nigeria. I have several scholarly contributions on this church including my doctoral thesis (Exeter, 1981) and two recent unpublished volumes: Aladitra Diaspora Î11 Britain ns a Model for Mission: A Stiidjj of Select Churches and An A-Z of Aladura Bibliography. 7 See above, ns. 2 and 5. See, for instance, H.W. Turner, Thc?t? Hold a Mirror to Otir Wmkness, in: Outlook (Christ Church), New Zealand, 19.09.1964 etc.; E.A. Ayandele, The Cillircli of the Lord Aladiira: A Legitimate Branch of the Church Universal, in: Orita 4/1 (1970) 44-61; id., The Altitiiira among the Yoruba: A Challenge to Orthodox Clrttrches, in: Nigeria Christian 3/7 (1969) 15-16,3/9 (1969) 14; W.J. Hollenweger, TITe Religion of tlte Poor is ilot Poor Indeed, in: Expository Times 87/8 (1976); P. Pierson, Non- Westem Missions: The Great Nezv Fact of Our Time, in: P. Sookhdeo (ed.), New Frontiers in Mission, Exeter, U.K.: The Paternoster Press 1987, 9-15. See also Oshun, Aladura Diaspora ill Britain ..., op. cit. Mbiti in Study Eizcotiiiter SE/6310/3 (1974); see also E. B. Idowu, The Predicament of the Church in Africa, in: C.G. Baeta (ed.), Christianity in Tropical Africa, London: OUP 1968; id., Tlre Selflrood of tie Church in Africa, Lagos: Literature Department, Methodist Church of Nigeria, n. d.; id., Ind igenization, in: J.G. Davies (ed.), Dictionary of Liturgy and Worship, London: SCM 1972,198-203. lo E.g. The African Israel Nineveh Church of Kenya even if only in name. Some of the Cherubim and Seraphim Churches in Nigeria have designated some of their pioneers as spiritual "David" or "Joshua." Prior to these examples, Garrick Braide of Nigeria styled himself "Elijah II." z Most AICs regard themselves as church of God or Christ in the world and universal in calling and also think of their prophets, evangelists and apostles in the same way as their biblical antecedents. '` SE/63 10/3 (1974) op.cit.</p>
<p>200 13 See above, n. 1. The literature here is both rich and varied, given the widespread and dynamic nature of these churches. See for instance, Parrinder (1953,1960, etc.); Peel (1967,1968, etc.); Mitchell, R.C. (1962,1970,1972, etc.); Webster, J.B. (1964,1973); Welbourn (1961); Sundkler (1961); Omoyajowo (1982, 1984); Oosthuizen (1968); Tasie (1976, etc.); Haliburton (1967, etc.); Jules-Rosette (1975, etc.); Barrett (1968, etc.); Baeta (1962); Daneel (1971,1981). 1-1 Born c. 1860s/70s and ordained in 1900. Cf. Alice Lenshina (Zambia) and Isaiah Shembe (South Africa) in similar situations. 15 Born c. 1887-89, received his call in 1918 and championed a revival in 1921. "' Bom 1894, began a faith healing ministry within the Dutch Reformed Church in 1906. Born 1926, Cape Palmas, Liberia, called in 1910 and led a mass healing movement into Cote d'Ivoire and Western Gold Coast (now Ghana). (H Born c. 1880s/90s, called in 1915 and thereabout led a mass revival movement posthumously renamed Christ Army Band, now known as the Christ Army Church. 14 Born 1884, conversion experience 1921, a fiery preacher and revivalist of the Methodist Church of Christ. Born c. 1879, a lame prince from Ikare (Ondo State, Nigeria), his call early 1920s and died c. 1933. 21 Born 1907 in Lagos, called into prophetic ministry in 1925; a survivor. :!2 Born 1904 in Ilofa (Kwara State, Nigeria), called into prophetic ministry in 1928, died 1959. Born 1902, a former Anglican school teacher and catechist, rejected for ordination, died 1966. 2-1 Bom 1909, hailed from Imeko (Ogun State, Nigeria), received a prophetic call through a prolonged theophany in the bush; died 1985. 25 Born 1912 in Umtali, South Rhodesia (Zimbabwe), experienced profound pente- costal baptism in 1932, later formed his own church the same year. Birth circumstances unknown, called in 1932, proved his calling in 1941, estab- lished his own African Israel Nineveh Church in 1942. 27 Born 1919 and called 1939. Z$ Born 1925, ordained 1957 as an Anglican priest, seceded over a dispute. 29 See C.O. Oshun, The Christ Apostolic Church of Nigeria: A Suggested Pentecostal Consideration of Its Historical, Organizational and Theological Developments, 1918-75, Ph.D. Exeter, 1981; id., Aladtira Spiritllality: A New UllderstandÍ11g of God, in: Antonio</p>
<p>201 de Nicolas et. al. (eds.), God: Experience or Origins?, New York: Paragon Houses 1985; id., Nigerian Pentecostalism: Dyrrnmics and Adaptability, in: Religions - Journal of the Nigerian Association for the Study of Religions 8 (1983) 40-59. 30 See for instance G.L. Lasebikan, Prophecy and Schizophrenia: A Study of Prophecy in the OT atid Some Aladum Churches in Nigeria, Ph.D., Ibadan 1983; id., Prophecy artd Psychosis: Relationships between Selected Groups of Prophets and Schizophrenics, in: Orita 18/1 (1986) 40-52; id., Prophets as Political Activists in the Ancient Israelite Monarchy, in: Orita 17/1 (1985) 51-58. 31 Interview with Mr. John Padwick, Bukoyani, W. Kenya, 03.03.1990. `` As in n. 31 above. 33 Interview with Bishop Elijah Joji, Embaga, W. Kenya, 03.03.1990. 31 Cf. Welbourn's East African Rebels, London: SCM 1961. 35 In the case of Faith Tabernacle Church in Nigeria which spearheaded the Aladura Revivals, the colonial authorities insisted that its leaders should seek overseas sponsorship. See Turner (1967), Peel (1968), Mitchell (1970), Oshun (1981), Idris Vaughan (1991). 36 See, for instance, Bengt Sundkler, Bantll Prophets (1948) for a distinction between Ethiopian and Zionist Churches in South Africa. See below, n. 39. W.J. Fernandez, Politics and Prophecy: African Religious Movemellts, in: Practical Allthropology 12/2 (1965) 73f.; id., African Religious M07.'cl1lL'tlts: Types mid DylrclrrrlCS, in: Toumal of Modem African Studies 2/4 (1964) 538-542. 311 See above, n. 1. :N H.W. Turner, A Typology for African Rcligiolls Move1l1l.'l/ts, in: JorrrruTl of Religion in . Africa 1 (1967) 1-34; id., Nezv Rc°ligious Movements in Primal Societies, in: World Faith No. 95 (1975) 5-10; id., Tribal Religiolls Movements, in: Encyclopaedia Britanllica (15th edition), USA, 1974. 40 How "Christiall" are Africall hldepelldcnt Churches?, in: Missiology 14/3 (1986) 259-272. 41 Publ. 1963 (' 1948). 42 Publ. in 1987. See above, n. 41. 44 See above, n. 42. 'cs See above, n. 42. 46 See above, n. 42.</p>
<p>202 - 17 See above, n. 42. - 18 See above, n. 42. 49 See above, n. 42. 5° J.D. Douglas, The Nezv International Dictionary of the Christian Church, Exeter: The Paternoster Press 1974,1062. ' Cf. the hymn: "I'll live for Him, who died for me." . 'Z Cf. the hymn: "To God be the Glory ..." See also the preface to Redemptional Hymnal, Eastbourne, Sussex: Kingsway Publication 1955 (11951) p.v. 53 Cf. M. Carothers, Praise Works!, Plainfield, N.J.: Lagos International 1973; also her Prisurr to Praise, Power in Praise and Answers to Praise. In fact, in most church gatherings moments of praise and worship have become moments of great expec- tation for the unfolding of God's presence and power for the healing of suffering or deprived humanity. This would be true of the Methodist Revivals which gave birth to the Methodist hymns. 5-1 See P.D. Manson, art. on "worship" in S.B. Ferguson et. al. (eds.), New Dictiunary of Theology, Downs Grove, II.: Inter-Varsity Press 1988 repr. (11988) 730. " New Dictionary of Theology, op. cit. See also A. Richardson's art. on "worship" in: A. Richardson (ed.), Dictionary of Christictn Theology, London: SCM 1969, 361; A. Richardson et. al. (eds.), A New Dictionary of Christian Theology, London: SCM 1983, 605f. 51> New Dictionary of Theology, loc. cit. '? Loc. cit. 58 Loc. cit. '9 Cf. C.O. Oshun, Aladura Spirituality: A Nezv Understanding of God, op. cit.; J.S. Pobee, African Spirituality, in: G.S. Wakefield (ed.), A Dictionary of Christian Spiritii- ality, London: SCM 1984, 8 e 1983). 60 Members of the Cherubim and Seraphim Church Movement of Nigeria use "Ayo ni o!" (It is joy!) as their password or greeting while Celestians use: "Hallelujah." 61 T.S. Garrett, Christian Worship, London: OUP 1966,11, 62, repr. 62 J.A. Komonchak et. al. (eds.), The New Dictionary of Theology, Dublin: Gill & Macmillan 1987,1105. 63 New Dictionary of Theology, loc. cit.</p>
<p>203 t,4 See Redemptionnl Hymnal, op. cit. No. 235: "Tarry for the Spirit." Both the prefaces of this hymn book and that of the Methodist Hymn Book explain this joyful disposition in worship. Nezv Dictionary of Theology, loc. cit.; cf. Pobee, African Spirituality, op. cit., 8. ót> Pobee, Africall 5?/r?!?/;h/, loc. cit.; id., Towards an Africnn Theology, Nashville: Abingdon 1979; id., Third World Theologyal1d tlte EClImenical Movement, in: Olle World, No. 149 (1989) 19-22. '" Pobee, African Spirituality, loc. cit. "" See Idowu, Towards nrr hidigeiioiis Chlirch, op. cit.; id., bzdigenizntioll, op. cit.; id., Tlre Sc1fhood of tlre Church ill Africa, op. cit.; J.S. Mbiti, The Bible and Tlteology in African Christianity, Nairobi: OUP 1986; see above, ns. 9 and 66. (>4 Cf. Watt's Shorter Catechism. 711 See Oshun, The Christ Apostolic Chllrch in Nigeria, op. cit., ch. 5. ' This term has gained currency among Pentecostals in recent times. ;"2 C.O. Oshun, The Word aa WORD: A Perrtecostnl Viewpoint, in: AfriCl1Il Joumal of Bibliciil Studies 2/1&2 (1987) 106-112. See Stlldy Eilcoiiizter SE/35 8/4 (1972). C.O. Oshun, The Foiii- Dimel1sio1ls of Heallizg; Body, Soiil, Cosmos alld Sitllntiol/s, in: Religio1ls' Editcator: Joiinml of the Nigeriml Association for the Sttidy of Relisions and Etiticatioits 1/1 (1991) 1-7. 7:; Cf. the numinous experience in Rudolf Otto's thesis.</p>
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