A handbook of councils and churches profiles of ecumenical relationships

(Conseil chrétien de Guinée, CCG)

Founded in 2001.

Basis: To be a member a church must confess the Holy Trinity, one God, Father, Son, and Holy Spirit, and accept the authority of the holy scriptures of the Old and New Testament. It must teach its members to listen and obey the word of God so that they may have a good Christian conduct, and exercise the Christian disci­pline as instituted by Christ, and according to the confession of faith of its mem­bers. The church must also be involved in the holistic development of the human being, and in emergency assistance to meet the needs of those who suffer.

Member churches:

Anglican Diocese of Guinea (Church of the Province of West Africa)
Protestant Evangelical Church of Guinea

Roman Catholic Church

(Eglise protestante évangélique de Guinée, EPEG)

Church Family: Free Church

Membership: 65,000

Congregations: 550

Pastors: 330

Member of: WCC (2005) – CCG

The church grew out of the work of the Christian and Missionary Alliance, an evangelical mission body that belongs to the Holiness tradition of American Methodism. The missionaries came from neighbouring Sierra Leone. They founded the EPEG in 1918. The church became autonomous in 1962. It is today entirely under the responsibility of Guinean leadership and is also financially self-supporting. The church practises a baptism of confession (minimum age of twelve years); of its 65,000 members, 38,000 are baptized. The EPEG confesses the triune God, Father, Son and Holy Spirit and believes in the divinity, humanity, bodily resurrection, ascension, mediation and glorious return of Jesus Christ as only Saviour. The holy scriptures are inspired and have authority in matters of faith and conduct. Holy communion is celebrated every first Sunday of the month. The EPEG is a church belonging to the evangelical tradition with its emphasis on the sinful nature of the human being, the need for personal salvation in Christ, eternal life for the saved and eternal punishment for the lost. But the leadership is aware that the church needs a broader understanding of the gospel for its wit­ness in Guinean society, which is still suffering from the long period of isolation under Sekou Touré.

The highest governing body of the church is the general assembly. The EPEG has its own biblical institute for theological training.. There are no women pas­tors yet but the church is not opposed to it. In the social field the EPEG runs 20 nursery, 15 primary and 11 secondary schools, four health clinics and some rural development projects. The church has also actively participated in work with refugees in the border area with Sierra Leone, and has recently started working on HIV/AIDS. It has good relationships with other churches in Guinea. Together with the Roman Catholic Church and the small Anglican Church the EPEG has formed the Christian Council of Guinea. It is also a member of the Association of Evangelical Churches and Missions in Guinea and of the Inter-religious Council, an important body in a majority Muslim country. The EPEG practises evange­lization among Muslims, but seeks to avoid confrontation and to promote good neighbourly relations. One of its major goals is to have congregations in all parts of the country, so that there is a Christian witness in all towns and villages.

IVORY COAST (Côte d’Ivoire)

Population: 17,164,505

Surface area: 322,500 sq.km

Capital: Yamoussoukro

GNI per capita: 770 US$

Classification: Developing economy

Languages: French, Baoule, Bete, and other

Religions: African traditional 38%; Christian 32%; Muslim 30%

Christianity: Catholics 2,950,000; Protestants 1,491,670; Orthodox 38,500;

Independent 1,311,900

Before colonization, the coastal area of today’s Ivory Coast was settled by groups who migrated from the north to the forest. In the 15th century, French and Portuguese traders explored the area, in search of ivory and slaves. France extended its influence inland in the 19th century, and the territory became a French colony at the Berlin conference in 1884. Ivory Coast achieved its inde­pendence in 1960. Under the one party regime of president Houphouët-Boigny, the country maintained close political and economic ties with France. It had one of the most developed economies of sub-Saharan Africa, based on the production and export of cocoa and coffee, and remained stable until the 1990s, when ten­sions between population groups and regions became manifest. In 2002 a rebel­lion divided the country in two: the less developed north, and the south where the plantations are concentrated. In 2005, negotiations were still going on to settle the conflict. Christian missions began working in the area in the 19th century. The Catholic Church is the majority church. Most of the Protestant churches are Pen­tecostal and Evangelical. There are also several indigenous and independent churches. The Protestant Federation was dissolved in 1963. Plans to create a

Africa

(Eglise du Christ – Mission Harris dite Eglise Harriste)

Church Family: African Instituted

Membership: 197,515

Congregations: 750

Preachers: 2,000

Member of : WCC (1998) – OAIC

The Harrist Church has its origins in the work of an evangelist and prophet from Liberia, William Wade Harris, who preached the gospel in the coastal areas of what is now Ivory Coast, in the years 1913-15. He was expelled by the colonial power, which saw his activities as dangerous. In 1928, a delegation from the com­munities of believers which had grown out of his preaching visited the Prophet Harris in Liberia, and received his blessing to continue his work. They called the church Church of Christ – Harris Mission. Since that time the Harrist Church has gradually taken its religious and spiritual place among the churches in the coun­try, and in the sub-region. It is present in several neighbouring countries, and is actively involved in questions of environment and development. Each year in July, the church organizes “The Spiritual Week of the Environment”.

The Harrist Church confesses Jesus Christ as God and Saviour, baptizes in the name of the Father, the Son, and the Holy Spirit, and regards the holy scriptures (the Bible) as the only reference in doctrine and faith. Holy communion is cele­brated on the Christian feast days, and on other important days of the church cal­endar. Each local congregation is governed by a church council, presided over by a preacher. In each local church, the college of apostles is in charge of adminis­trative, material and financial matters. In all, there are 8000 apostles (men and women) in the 750 local congregations. The head of the Harrist Church is the patriarch, who is the spiritual leader. The Harrist Church is a founding member of the Forum of Religious Confessions in Ivory Coast.

In 2000, the extraordinary general assembly decided 1) to modify the name of the church (see above), and 2) to dissolve the National Harrist Committee and replace it with the presidency of the church. The assembly also appointed the lead­ership of the church, of which the patriarch is the president.

(Eglise méthodiste unie de Côte d’Ivoire, EMUCI)

Church Family: Methodist

Membership: 1,018,402

Congregations: 850

Pastors: 84

Evangelists: 26

Member of: WCC (1987) – AACC – FECCIWA – WMC – Cevaa

The British Methodist Mission began working in what is now Ivory Coast in 1924, ten years after the pioneering evangelization by Liberian Prophet William Wade Harris in 1914 of several groups that already existed. Coordination devel­oped between the Methodist Mission and missionaries from England, France and Switzerland, which included also Ghana, Togo, Benin and Cameroon. In 1985 the Protestant Methodist Church in Ivory Coast separated from the church in Great Britain and became autonomous. In 2001 it decided to integrate with the United Methodist Church, which took place in 2003 without affecting its autonomy. The name was changed to United Methodist Church of Ivory Coast.

The EMUCI is a founding member of the Protestant University of West Africa in Porto Novo (Benin, former Protestant Theological Institute), of the Protestant Faculty of Yaoundé (Cameroon) and of the Centre for Evangelical Literature (CLE), also in Yaoundé. It has a higher institute of theology in Abidjan which was opened in 2002, for the training of pastors, and a Christian Training Centre in Dabou. It runs 46 primary and six secondary schools, a hostel for girls, an engi­neering college, a hospital, youth centres, an agricultural centre and a guesthouse for students. There are several associations, for the training of laity, for students, for Sunday schools, for the promotion of Protestant music, and a women’s depart­ment. These associations take part regularly in seminars at the Christian Train­ing Centre. Evangelism teams are at work in the congregations. Other social pro­grammes include a school for nurses, a centre for the detoxification of drug addicts and reintegration of alcoholics, training centres for the physically disabled, care for refugees and migrant workers and agricultural cooperatives for young unemployed people in the rural areas.

Ecumenical cooperation at the national level has become more difficult since the dissolution of the Federation of Protestant Churches in 1963. The EUMCI maintains good relationships with the Roman Catholic Church but less with the conservative fundamentalist churches. The church continues its contacts aiming at the creation of a Christian Council in Ivory Coast. There are positive signs encouraging this project. The EUMCI is an observer member of the Forum of Religious Confessions created in 1997, which brings together Catholics, Protes­tants, Evangelicals, Muslims and other African churches.

KENYA

Population: 32,849,169 Surface area: 580,400 sq.km Capital: Nairobi GNI per capita: 460 US$ Classification: Developing economy Languages: Swahili, English, Kikuyu, other Religions: Christian 80%; African traditional 12%; Muslim 7%; Baha’i 1% Christianity: Protestants 10,717,500; Catholics 8,000,000; Anglicans 3,500,000;

Orthodox 621,200; Independent 6,555,820 (double affiliation).

The territory of today’s Kenya was inhabited by groups like the Kikuyu, the Masai, and many others when the British colonized it in 1895. Through the Mau Mau uprising in the early 1950s the Kenyan people recovered their independence, in 1963, under Mzee Jomo Kenyatta. From 1969 onwards the country had a one-party system. The 1990s were characterized by political oppression, violence and misuse of state resources. The economy, mainly based on agriculture and the export of tea and coffee, was adversely affected by mismanagement, and severely hit by drought in 1999 and 2000. Kenya has played a key role in the peace settle­ments in Somalia and in the southern Sudan, in 2005. It has borne the brunt of the impact of refugees and prevalence of arms from the two countries. The Chris­

Africa

tian churches in Kenya are strong. The Protestant and Anglican churches, through the national council, and the Catholic Church have repeatedly spoken out and acted against the mismanagement and corruption of political leaders, and contributed to the democratic changes in 2002. Besides these churches, there are many other large African Instituted, Pentecostal, Evangelical, and independent churches. The Evangelical Fellowship of Kenya is affiliated with the WEA. Ortho­doxy in Kenya comes mainly under the Patriarchate of Alexandria and the Coptic Orthodox Church. Some of the pressing challenges are high rates of poverty, as most Kenyans live below US$1 per day, and the impact of the HIV/AIDS pan­demic.

Founded in 1943 as Christian Council of Kenya, which became National Christ­ian Council of Kenya in 1966, and National Council of Churches of Kenya in 1984 (forerunners: Kenya Missionary Council founded in 1924, Alliance of Missions in 1918, United Conference of Missionary Societies in 1913).

Mission statement: The mission of the Council is to facilitate the united mission of the Christian Church in Kenya by promoting fellowship, building the capaci­ties of its membership, and enhancing the creation of a sustainable society.

Member churches: African Brotherhood Church

Africa Interior Church

Church of Africa Sinai Mission

Episcopal Church of Africa

Evangelical Lutheran Church of Kenya

Kenya Assemblies of God

Kenya Mennonite Church

Lyahuka Church of East Africa

Maranatha Faith Assemblies

Reformed Church of East Africa

Scriptural Holiness Mission

The Salvation Army

Zion Harvest Mission

Associate members (organizations):

Bible Society of Kenya

Christian Churches Educational Association

Christian Health Association of Kenya

Christian Hostels Fellowship

Kenya Ecumenical Church Loan Fund

Kenya Students Christian Fellowship

Kenya United Independent Churches

Public Law Institute

St Paul’s United Theological College Young Men’s Christian Association

Young Women’s Christian Association

Fraternal associates:

World Vision

Trans World Radio

Trinity Fellowship

Fellowship of Christian Union Students

Daystar University

Africa Evangelistic Enterprises

The NCCK is organized in nine regions: Central, Coast, Lower Eastern, Nairobi, North Rift, Nyanza, South Rift, Upper Eastern and Western Region.

Website: www.ncck.org

African Christian Church & Schools

Membership: 200,000

Church Family: African Instituted

Congregations: 150

Pastors: 80

Member of: WCC (1975) – AACC – NCCK – OAIC

This church has its beginnings in the work of the Africa Inland Mission from 1905 onwards. A conflict arose in 1947 when Kikuyu (one of the main ethnic groups in Kenya) pastors and elders urged the missionaries to provide institutions for higher education, besides the existing primary schools. As the request was refused, the African Christian Church and Schools (ACC&S) proclaimed its inde­pendence in 1948. All its elementary and secondary schools were later recognized officially and partly taken over by the government. The pastoral role in these schools has remained the responsibility of the ACC&S. Although differing in edu­cational policy, the church has maintained the traditions of its parent mission in matters of faith, church order and rules of conduct. Originally confined to the Agikuyu tribe, it has now extended to seven of the eight provinces in Kenya.

The church has a Bible college that trains the ministers to the diploma level. For higher learning, the ACC&S sends its candidates to the local theological colleges and to Canadian and US universities. Four health centres for preventive and cura­tive care are run by the church. It is also actively involved in the fight against HIV/AIDS which is a major challenge for the Kenyan people.

The structure of the ACC&S is essentially democratic. Each local church sends three delegates to the parish council and the parish council sends three delegates to the regional council. Delegates from the regions form the supreme governing body called the ACC&S general council, which elects the moderator, the general secretary and the other officers. Various departments look after the Sunday schools, the Girls and Boys Brigade, the choir and youth. Canadian Baptist missionaries assist the church in leadership training.

Africa

Church Family: African Instituted

Membership: 700,000*

Congregations: 1,260

Pastors: 3,780

Member of: WCC (1975) – AACC – NCCK – OAIC

The African Church of the Holy Spirit came into being in 1927, as the result of a split in the Friends African Mission. This was caused by a Pentecostal revival led by a missionary who baptized people in the Holy Spirit by the laying on of hands. Converts spoke in tongues. They were expelled from the mission and the ACHS was officially established as an independent church in 1933. In the years following, the church faced great hardships and persecution. It was registered as a religious community in 1957. The ACHS is a Trinitarian church which believes in God the Father, the Son and the Holy Spirit, and confesses Jesus Christ who died and rose again for the salvation of humankind. The church accepts the scrip­tures as the supreme rule of faith and life and the Apostles’ and Nicene Creeds as containing the substance of faith of the church. It practises baptism in the Holy Spirit of adult persons upon repentance. Holy communion is not celebrated because the presence of the Holy Spirit in the believer takes the place of the eucharist as a constant remembrance of the Lord Jesus Christ. The ACHS believes in dreams, visions and prophecies and takes African culture and tradition posi­tively.

The leaders of the church are elected by the members and carry the title of high priest. Members are identified by a cross on their clothes. Men wear beards and turbans. Apart from the regular Sunday services, each congregation holds a monthly meeting. Quarterly meetings bring people from several congregations together, and a yearly meeting is held at the headquarters of the church. Sunday services start with the singing of hymns and reciting of Psalm 1:1–6, and the col­lection of alms. Drums and clapping of hands are used to accompany the singing. Church elders drive out the evil spirits while the congregation kneels. The pastor preaches a sermon, which is followed by prayers and hymns. The order of the ser­vice may change under the guidance of the Holy Spirit, who inspires prophecies and visions. It is believed that the Holy Spirit can heal all cases of sickness. Those who are not healed are allowed to go to the hospital for treatment.

The church takes part actively in the ecumenical organizations to which it belongs. It runs several schools and is involved in relief work in the border region between Kenya and Sudan. Among its priorities are evangelization in remote areas, the training of the clergy and the construction of a Bible college. The mem­bership of the ACHS comes from a range of different ethnic groups.

*These statistics differ considerably from data sent earlier by the church, which corresponded with its status as asso­ciate member church.

Church Family: African Instituted

Membership: 500,000

Congregations: 4,800

Pastors: 3,500

Member of: WCC (1975) – AACC – NCCK – OAIC

The African Israel Nineveh Church was founded in 1942 by David Zakayo Kivuli, who received his education at the mission of the Pentecostal Assemblies of Canada (now Pentecostal Assemblies of God) in western Kenya. Ten years ear­lier he had a conversion experience, began to prophesy and speak in tongues and performed miraculous cures. Many signs and wonders occurred, and his confes­sion of sins and worship in public places which contradicted the teachings of the missionaries made it clear that he was not operating under the Pentecostal Church. He was allowed to leave and start his own ministry known as Nineveh Ministry, which later became the Africa Israel Nineveh Church. Today the AINC followers are found in every large town in Kenya. Though the majority are mem­bers from two tribes, the Luhya and the Luo, the church has spread among many other tribes in the country. It has communities in the USA and the UK (London). The spiritual head of the church resides at Nineveh headquarters where a large church was built in 1958, called “The Ark”. When David Kivuli died in 1974 he was succeeded as spiritual head by the high priestess Mama Rebecca Kivuli, who retired in 1983. In the AINC the spouse of every church leader is co-leader and the two are ordained together. The administrative and spiritual line begins with the church elder in every local church, a pastor in charge of a pastorate, a senior minister in charge of a centre, a chief minister in charge of a region or division, a moderator or missionary bishop in charge of a central regional office or province, a national bishop in charge of a country and the archbishop as the spiritual head.

The AINC holds the Trinitarian doctrine, and believes in the second coming of Jesus Christ and his final judgment. The church does not practise infant baptism. Infants are dedicated on their eighth day by the local pastor and given Christian names by their parents or guardians. Adult baptism is done after attending bap­tism classes for three months. It is considered as baptism of the Spirit and is done without water. This does not imply that water as a means of baptism is bad or pro­hibited. The AINC offers opportunities for water baptism to any member who asks for it. In the tradition of the AINC, Friday is the day for repentance and is also celebrated as the holy day when the church remembers the death of Jesus Christ on the cross and his forgiveness of sins. Long sessions of prayer and med­itation take place on this day. Sunday is also a holy day, mostly celebrated by pro­cessions. In the realm of Christian ethics, all members are expected to practice monogamy, abstinence from alcohol and tobacco, and adopt simple styles of dress.

At the beginning, the AINC faced many difficulties as an independent church in Kenya. Now it operates more than thirty primary schools and sixty nursery schools. Various women’s groups are responsible for education in home econom­ics and handicraft. The church has various departments and programmes cater­ing for the needs of the youth, recreational activities, women, men, small-scale businesses, mission, evangelism, health, development, legal and human resources, HIV/AIDS programmes, education, counselling services, etc.

Anglican Church of Kenya

Church Family: Anglican

Membership: 5,000,000

Dioceses: 29

Parishes: 1,244

Bishops: 29

Priests: 2,200

Member of: WCC (1948/1971) – AACC – NCCK – ACC – CAPA

Periodical: ACK Fortnight Electronic News Bulletin

Website: www.ackenya.org

Africa

The history of the Anglican Church of Kenya goes back to 1844 when the first missionaries of the CMS (Church Missionary Society) arrived in Mombasa. The Diocese of Eastern Equatorial Africa was formed in 1884, including today’s Kenya, Tanzania and Uganda. The mission spread to central and western Kenya as of the year 1900. The work benefitted greatly from the East Africa Revivals in the first half of the 20th century, when mass conversions occurred. In 1927 Kenya became a diocese on its own. The first Kenyan bishops were consecrated in 1955 and in 1960 the Province of East Africa was established covering Kenya and Tan­zania. The two countries became separate provinces ten years later. That same year, 1970, the first African archbishop of Kenya was installed. In 1998 the name of the province was changed to Anglican Church of Kenya.

The church runs many educational and other institutions, e.g. a language school for expatriate and local staff, a community development centre for orphaned and destitute children, several theological colleges and a provincial pro­gramme of theological education by extension. St Paul’s United Theological Col­leges (now University) in Limuru, near Nairobi, was jointly established by the Anglicans, Presbyterians and Methodists in 1954. The Church Army Africa is the evangelistic and social welfare arm of the ACK. The church has developed a five-year strategic plan which mainly focuses on evangelism and social transfor­mation.