Catholic Pentecostalism and the Paradoxes of Africanization by By Ludovic Lado

By By Ludovic Lado

The anthropological literature on spiritual innovation and resistance in African Christianity has tended to concentration virtually completely on what have end up often called African self sufficient church buildings. only a few anthropological reviews have checked out comparable tactics inside project church buildings. via an ethnographic learn of localizing techniques in a Charismatic move in Cameroon and Paris, the publication severely explores the dialectics among 'Pentecostalization' and 'Africanization' inside modern African Catholicism. it seems that either strategies pursue, even if for various reasons, the missionary coverage of dismantling neighborhood cultures and religions: practices and discourses of Africanization dissect them looking for 'authentic' African values; Charismatic ritual nonetheless positive aspects the dramatization of the defeat of neighborhood deities and spirits through Christianity.

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My guess is that this legal procedure was a way for Hebga to ensure the survival of the movement and its property beyond himself. The following diatribe of Hebga against unsympathetic priests further confirms the vulnerability of Ephphata: We need to organize better our intercession prayers for the sick. There are priests who are not happy with me involving lay people in it. But the other day, I visited one Ephphata group in Mvog-Ada, the parish priest there was very good to us. He even made a special collection for our new building site.

The usual mode of joining Ephphata is by seeking membership in one of its cells at the parish level. That full members of the movement are also known as effusés shows the crucial importance of the experience of the baptism of the Spirit. In its rules and regulations (réglement intérieur), the latest version of which 26 chapter one was also approved in 2004, Ephphata sees the baptism of the Spirit (effusion de l’Esprit or Baptême dans l’Esprit Saint) as a spiritual or mystical experience. It is not a sacrament in the Catholic sense of the term and does not replace one.

D) Prayer of the candidates: the candidates pray together to renounce sin, to surrender their lives to the Holy Spirit whose gifts they ask, especially the gift of speaking in tongues which is explicitly mentioned. The above four items seem to constitute the core elements of the ritual, although Hebga does mention in his presentation that, if necessary, a special prayer may be made to ask for the gift of tongues. But the text of this prayer is immediately followed by a suggestive word of caution that I render in English as follows: The gift of tongues is not given to all…for God grants as he wills and to whom he wills.

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