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The East African Revival of the Twentieth Century: the Search for an Evangelical African Christianity

Published online by Cambridge University Press:  21 March 2016

Kevin Ward*
Affiliation:
University of Leeds

Extract

African Christian history in the twentieth century furnishes many examples of what can justifiably be described as revival or renewal. To the extent that Christian evangelization in sub-Saharan Africa was propelled by the European missionary movement, it is not surprising that an important element in revival should be a concern to ground the Gospel in an African milieu, expressive of African cultures and sensibilities, and driven by an autonomous African agency. The missionary forms in which Christianity was expressed came under critical scrutiny. This essay is an examination of the East African Revival, a movement which originated in the Protestant mission churches in the 1930s and which continues to be a major element in the contemporary religious life of Christian churches throughout the region. There has been considerable scholarly debate about whether the East African Revival should best be seen as an ‘importation’ and ‘imposition’ of a western Evangelical revival culture in an African setting, or as marking the emergence of a distinctive ‘African’ religious sensibility expressed within Christian forms. In endeavouring to avoid the implicit essentialism which such polarities often convey, the essay aims to show how the East African Revival can fruitfully be understood as belonging both to the larger Protestant revivalist tradition, while springing out of the distinctive responses of East Africans to the Christian message as they experienced it from within African cultures which were themselves being transformed by colonialism and modernity.

Type
Research Article
Copyright
Copyright © Ecclesiastical History Society 2008

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References

1 For a recent theological statement about the ‘Africanness’ of Christianity, see Sanneh, Lamin, Whose Religion is Christianity? The Gospel beyond the West (Grand Rapids, MI, 2003)Google Scholar.

2 These issues are discussed in the three comprehensive histories of Africa published in the 1990s: Hastings, Adrian, The Church in Africa (Oxford, 1994)Google Scholar, Isichei, Elizabeth, A History of African Christianity (London, 1995)Google Scholar, and Sundkler, Bengt and Steed, Christopher, A History of the Church in Africa (Cambridge, 2000)CrossRefGoogle Scholar. Sundkler was a pioneer in the serious study of independent Christianity in Africa: Bantu Prophets in South Africa (London, 1948) and Zulu Zion and Some Swazi Zionists (Oxford, 1976).

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7 Luganda is a Bantu language, with a system of noun prefixes. Balokole: saved people; Mulokole: a (single) saved person. Kulokoka is an active verb: to get saved; and also an abstract noun: salvation.

8 For a good recent account of the salient characteristics of the Balokole, see Birungi, Medad, ‘The Glory of the East African Revival in its Characteristics’, in Rukirande, William et al. eds, The East African Revival Through Seventy Years (1935-2005): Testimonies and Reflections (Kabale, 2005), 4964 Google Scholar.

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12 For the history of this split see Douglas Johnson, Contending for the Faith (Leicester, 1979).

13 During the Belgian period, the independent states of Rwanda and Burundi were ruled jointly as the territory of Ruanda-Urundi. The people of Rwanda are known as Banyarwanda (singular Munyarwanda) and the language is Kinyarwanda.

14 For details of the negotiations with Belgian authorities, and with CMS over the crisis over biblical inspiration, see the CMS Archives (Birmingham), particularly G3/A7/o, letters from 1919, 1920, 1921, 1922,1923.

15 See Church, Question for the Highest.

16 The Irish CMS missionary Mabel Ensor, herself a critic of the spiritual ‘deadness’ of the Church of Uganda, was as forthright as any Mulokole in her attacks in a pamphlet entitled ‘Some Plain reasons why the movement called Balokole is injurious and retrograde’. See Joe Church Papers, File: New Way. The Papers are held in the Henry Martyn Collection at Westminster College, Cambridge.

17 Archdeacon Herbert felt that the emphasis on ‘blood’ indicated a superstitious faith in a new kind of ‘nsiriba’ – charm. Joe Church Papers, File: Call to Mukono 1935–40. Also interview, June 1984, with Erasto Kato (a student at Mukono in the 1930s, and a Revivalist).

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19 A full account of these events and their consequences is given in Ward, Kevin, ‘“Obedient Rebels”: the Mukono Crisis of 1941’, in Journal of Religion in Africa 19: 3 (1989), 194227 Google Scholar.

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22 This is not entirely the case. There are books which are more geared to the history of the mission as a whole, rather than simply the Revival, e.g. Guillebaud, L., A Grain of Mustard Seed: the Growth of the Ruanda Mission (London, [1959])Google Scholar.

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24 See n. 18 above for full reference.

25 During my time as lecturer in Church History at Mukono (1976–90) I encouraged students to write such local histories, much of it related to Balokole themes., e.g. Daniel Kiggundu, Kefa Zoida, Kenneth Gong, Sam Kermu, George Kasangaki, John Magumba, Samuel Tusuubira. Further details can be found in ch. 4 of Nthamburi (1991), cited in n. 20 above.

26 Kivengere, Festo (with Dorothy Smoker), I love Idi Amin: the Story of Triumph under Fire in the Midst of Persecution in Uganda (London, 1977)Google Scholar. Coombes, Anne, Festo Kivengere (London, 1990)Google Scholar.

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30 Peterson, Creative Writing, 164.

31 Murray, Jocelyn, ‘A Bibliography of the East African Revival Movement’, Journal of Religion in Africa, 3: 2 (1976), 1447 Google Scholar. Murray was both an Anglican missionary in Kenya during the Emergency and had Mennonite connections.

32 For the CER in West Nile, see E. Azraa, The Growth and Impact of the Chosen Evangelical Revival in Ayivu County’, unpublished Diploma in Theology thesis, Makerere University, 1986, held in Uganda Christian University Library, Mukono, Uganda.

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34 Bishop Okullu wrote a book on Church and politics which has become a standard text. Okullu, Henry, Church and Politics in East Africa (Nairobi: Uzima, 1974)Google Scholar. His autobiography is also an important account of the Revival in Uganda and Kenya: Henry Okullu, Quest for Justice (Kisumu, 1997).

35 Gitari, David, In Season and Out of Season: Sermons to a Nation (Oxford, 1996)Google Scholar.

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37 Ward, Kevin, ‘The Development of Protestant Christianity in Kenya 1910–1940’, unpublished Ph.D. thesis, University of Cambridge, 1976, 352 Google Scholar. The interview occurred on 18 February 1974 at Gachanja’s home in Njumbe, Gikuyuland.

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