The Shift of Gravity of the Church to Sub-Saharan Africa: Theological and Ecclesiological Implications for Women

Abstract

Abstract This article discusses the notion of the Church's shift of gravity to Sub-Saharan Africa. From an African feminist ethical and theological perspective, the intention is to outline the debates relating to the expansion of Christianity in Africa, particularly as it is embodied by the neo-Pentecostal, charismatic and African independent churches (AICs). The aim is to arrive at an understanding of prominent theologies professed by these churches and of ecclesiologies they inhabit or promote, with a view to discerning some of their implications for theologies and ecclesiologies in Africa, particularly for African women. The article begins with an appraisal of the statistical data and debates relating to the Church's shift of gravity. This is followed by an account of the insights of African feminist theologies and ethics in relation to the shift of gravity and its implications for women in Africa. Keywords: Ecclesiology in AfricaAfrican Independent Churches (AICs)women and ChurchAfrican feminist theology and ethicsexpansion of Christianity in AfricaPentecostalismHIV/AIDSbiblicism'prosperity theology' Notes 1Walls, Mission of the Church, 17. 2Pillay 'Challenges of teaching church history', 79. 3Walls, Mission of the Church, 17. 5Van den Bosch, 'New Reformation', 65. 4Barret, Todd and Crossing, 'Missiometrics 2005', 29. 6Ibid., 68. 7Anderson, cited in ibid., 67. 8Cited in Van den Bosch, 65. 9Yong, quoted in Van den Bosch, 'New Reformation', 68. 10Hanciles, quoted in Huffard, When Scholarship Goes South, 66. 11Huffard, When Scholarship Goes South, 66. 12Masenya, 'The Sword that Heals!' 47–8. 13Gordis, 'The Revival of Religion', 1123. 14Masenya, 'The Sword that Heals!', 52. 15Ibid., 52. 16Ibid., 52. 17See LenkaBula, A Journey on the Path of An African Feminist theologian and Pioneer, Mercy Amba Oduyoye, 7–8. 18Moyo, Sex, Gender, Power and HIV/AIDS in Malawi, 130. 19The engagement with Legge is important because its search for gender justice, whilst based on the Canadian experience and context, makes sense for dialogue with African feminist theologians, as it raises concerns similar to those that they raise for the churches and society in Africa. It is also an extension of feminist ethics and theological global dialogue on issues of social justice that impact on the being of women and the churches' ecclesiology. Moreover, it is premised on the knowledge that, whilst this author is Canadian, she grew up at some point in her life in Zambia and is sensitive to the contextual theological insights of African theologies, including feminist theories. As eloquently stated by Oduyoye (quoted in Landman, 'Mercy Amba Ewudziwa Oduyoye', 199), 'African women accept story as a source of theology and so tell their stories as well as study the experiences of other women, including those outside their own continent, but especially those in Africa whose stories remain unwritten'. 20Katongole, 'A Different World Right Here', 224. 21Legge, 'Sex in Public', 48. 22Landman. 'Women and (C)overt Power', 67. 23Ibid., 45. 24Legge, 'Sex in Public', 48. 25Landman, Women and (C)overt Power, 67–68. 26Jenkins and Myers, The New Faces of Christianity, 8. 27Nadar, 'On Being the Pentecostal Church', 65–6. 28van Dijk, A. R. 'Christian Fundamentalism in Africa: The Case of Pentecostalism'. 29Gordis, 'The revival of religion', 1122. 30For an additional approach to 'prosperity theology', in this issue of IJSCC, see Gifford, 'Trajectories in African Christianity', 275-289. 31Corbin, 'Impact of the American Dream', 4. 32Katongole, 'A Different World Right Here', 224. 33Russell, 'Ecclesiology', 75. 34De Gruchy, Ten Theological Theses. 35LenkaBula, Studia Historiae. 36Jantzen, 'Connection or Competition', 11.