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By By Ludovic Lado

The anthropological literature on spiritual innovation and resistance in African Christianity has tended to concentration virtually completely on what have become referred to as African self reliant church buildings. only a few anthropological experiences have checked out related tactics inside undertaking church buildings. via an ethnographic examine of localizing methods in a Charismatic stream in Cameroon and Paris, the publication severely explores the dialectics among 'Pentecostalization' and 'Africanization' inside modern African Catholicism. it seems that either methods pursue, even though 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 by means of Christianity.

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Today, however, it is entirely led by Ghanaians and has outposts not only in other African countries but also in the West and in Asia within the African Diaspora. Neo-Pentecostal churches are the fruit of the most recent Pentecostal revival of the 1960s and 1970s. Today they are enjoying some success on the African continent (Gifford 2003). Although they share the essence of classic Pentecostal teaching, they are distinguished from it in certain ways: the centrality of the theology of material prosperity, display of the pastors’ wealth, obligation to pay tithes, investment in the media as a means of evangelizing, hyper-emphasis on public healing rituals, etc.

So, Hebga’s movement cannot function within a diocese without the permission of its bishop or in a parish without the permission of the parish priest. This hierarchical structure can be schematized as follows: from north america to cameroon 33 God/Scriptures Pope Cath. Church Roman Curia Local Bishops Dioceses Priests Parishes monopoly of ↓ Priestly doctrine and power Laity The vertical arrow indicates the source and direction of the communication of doctrinal truth and power: it moves from God to the laity through the clerics.

The lady prayed with him. Hebga reassured her that having confided in Jesus, she would deliver without any problem. Indeed, all went well and the lady did not die. This was the first time, Hebga claims, that he was using prayer for the sake of protecting somebody from the threat of witchcraft. Besides, Hebga recalls that in the villages where he worked as a young priest, he had the reputation of restoring to their health the sick to whom he administered the last sacraments. But, unlike in the case of Milingo, these isolated facts did not immediately lead him to believe that he had the gift of healing.

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