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Rajender Singh referred to many reputed miracles performed by Singh and people converted to Christ under his ministry. Singh is revered by many as a formative, towering figure in the missionary conversions of the Christian church in leondumoulin.nlg: Ex-.
Table of contents
- Navigation menu
- Introduction
- Mission From Africa - The Redeemed Christian Church of God Comes to America - The New York Times
- Faith healing
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Come and intervene. The broad movement, however, encompasses a wide variety of practices. All the Americans I met who had gravitated to the Redeemed Church described their motivations similarly: they were searching for something that they felt was missing from this society, a feverish engagement with the worship of God. Green, who drifted through a number of African Methodist Episcopal and nondenominational churches before joining a Redeemed parish in Columbia, S.
I saw a congregation of people who really enjoyed praise.
Introduction
The Redeemed see God as a magical presence in their lives. Like most Pentecostals, they believe that when the Holy Spirit inhabits them, they can perform miracles and see the future. Enoch Adeboye is said to have publicly prophesied the untimely death of General Abacha in , three days before it actually happened.
Born in Brooklyn, Broadus said she happened into the church after she moved to Columbia to work for a local public television station. Her pastor, Kwesi Ansah Jr. A jovial, pie-faced man, Ansah told me that in contrast to most Redeemed pastors, he is not a Nigerian but a Ghanaian, and he has spent his life preaching the Gospel in locales as disparate as Israel, Australia and Spain.
His current posting, he says, is one of his most difficult. But Ansah has managed to establish a congregation of around , with satellite parishes in other South Carolina cities. The Redeemed often cast their mission as a recapitulation, but the reality is that their church did not originate, in any meaningful sense, as a Western import. Its founder, Josiah Akindayomi, was born around , into a family that worshiped Ogun, the Yoruba god of iron and war. The aladura movement began in western Nigeria around Though its teachings and style of worship bear a resemblance to American Pentecostalism, which sprang up roughly contemporaneously, many scholars believe the aladura churches were an entirely independent phenomenon, probably a response to cataclysms like the flu pandemic.
The aladura movement incorporated elements of traditional belief systems, which revolved around a diverse pantheon of natural and ancestral spirits. For its first generation of followers, like Akindayomi, aladura represented a bridge between two worlds. Akindayomi, as an itinerant preacher, wandered the roads of western Nigeria in all-white garments, ringing a bell and winning converts through his healing abilities.
Eventually he formed the Redeemed Church in By this time, Akindayomi had communicated with some Pentecostal missionaries who were based in South Africa, and he became convinced that the aladura tradition had gone astray. He banished the most obvious remnants of the indigenous religions, along with any suggestion of worldliness. Men and women were strictly separated at services, where there were no musical instruments, and Akindayomi refused to take up collections for fear of the corrupting influence of money.
He also banned polygamy , an accepted practice in Nigeria. Many aladura churches still exist in Nigeria, but the Redeemed now distance themselves from them. The same adaptive process that produced the church in the first place has, more recently, moved in a homogenizing direction. Music had become an integral part of worship, patriarchal restrictions on women have been lifted and the asceticism on which the church was founded has been replaced by a joyous embrace of materialism.
But they say such spirits are satanic. A major theme of Redeemed teachings, to its Nigerian audience especially, is that becoming saved protects you from the curses, spells and sorcery that Africans, even Christian ones, commonly blame for all manner of misfortunes, from car accidents to impotence. Church officials in the United States are somewhat averse to talking about this aspect of doctrine. Cheryl Broadus, the South Carolina follower, told me that Kwesi Ansah had proved his effectiveness in combating evil by performing an exorcism on a woman at her church.
One winter night, in the poor southern part of Dallas, I attended a prayer service at a tiny Redeemed church overseen by a slight, earnest man in a blue hooded sweatshirt, Pastor Raphael Adebayo. A biting ice storm was on the way, and rain was already falling as wet and shivering people started filtering in. Every one of them was American, most of them were black, some were homeless and all of them were grasping for some kind of deliverance. One member of the congregation after another stood up to testify. Another said Adebayo helped him to reconcile with his wife, who had sent him to the hospital by throwing scalding water into his face.
Adebayo called for anyone else who was dealing with addiction to come to the altar, and almost everyone in the audience moved forward. You did not make me for shame. I am not an American by chance. I am in this country of plenty because you have a plan for me. After the prayer service, the pastor offered free fried chicken, and some members of the congregation began rummaging through boxes filled with secondhand clothes and odds and ends donated by a Nigerian-owned supermarket in Plano, Tex. But I know one thing: If I give them clothes and food, they will come to me.
A convert from Islam, Adebayo was brought into the Redeemed Church by his wife, and he started ministering in south Dallas because he knew the place, having worked there as a gas-station attendant when he first came to America.
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There has been some resistance to this bottom-up approach. Adebayo was one of several Redeemed pastors who expressed the opinion that some elements of the church may have become too focused on fund-raising and wealth-building and with creating a community for immigrant Nigerians rather than exporting the religion to others. Kwesi Ansah, a Ghanaian, told me that some non-Nigerians did not feel completely accepted by certain Redeemed pastors, who mostly still come from the Yoruba tribe.
This is a common tension in young churches: St. Peter and St. Paul, after all, initially disagreed about whether the salvation of Christ was available only for those who followed Jewish law or, as Paul decisively argued, was meant for all believers.
Mission From Africa - The Redeemed Christian Church of God Comes to America - The New York Times
The experience of pastors like Raphael Adebayo suggests that if the church is serious about spreading its message among Americans, its best approach would be the one it had in the beginning, offering help to the needy. Born at the turn of the 19th century, he was captured by slave raiders as a boy, only to be freed from bondage by the British Navy and transported to the free colony of Sierra Leone, where he was converted and schooled by Anglican missionaries. In the early s, Crowther returned to his homeland as a leader of the first Protestant missions.
He translated the Bible into Yoruba and began the ponderous work of persuading his skeptical people to give up their gods, measuring success in terms of tiny footholds and handfuls of souls. But every bit of progress was accompanied by many more frustrations, setbacks, even martyrdoms.
Faith healing
Mission work has always been an exercise that pits faith against futility. Kwesi Ansah told me that he hoped that Keith Green, one of his American parishioners, would become an effective emissary to the local black community. And last fall, when I first met him, Daniel Ajayi-Adeniran said he had particularly high hopes for one member of his congregation, a half-French, half-Dominican Bronx resident named Patrick Darge.
At the time, he was facing a long jail term on federal narcotics-distribution charges. In prison, Darge was born again and became the head of the Christian fellowship, and when he got out he came back to the Redeemed Church. On an evening in October, shortly before Enoch Adeboye was to take the stage to preach at a revival in downtown Baltimore, Ajayi-Adeniran told me that, from this modest start, he hoped to soon plant Darge in his own church.
We were sitting at a Starbucks.
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Before we left, Ajayi-Adeniran made sure to chat up the fellow sitting at the table next to us, a Cameroonian as it turned out, and he invited him to see Adeboye speak. Around the subterranean dressing room where the general overseer was granting audiences, a phalanx of suited ministers and bodyguards were furiously tapping on their BlackBerrys.
By 10 p. In his sermon, Daddy G.
He spoke in a honeyed baritone, mixing talk of proofs and equations with colloquial parables, both biblical and African. The revelations were general and irrefutable. Adeboye wrapped up with the altar call, in which those who are not yet saved are called forward to become members of the Redeemed.
Hundreds of people streamed to the foot of the stage.
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Tell us what you think. Religious belief in divine intervention does not depend on empirical evidence that faith healing achieves an evidence-based outcome. Claims that "a myriad of techniques" such as prayer, divine intervention, or the ministrations of an individual healer can cure illness have been popular throughout history.