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African Caribbean Pentecostal Churches Theology Religion Essay

In this article, I will build why African-Caribbean Pentecostal Churches in britain are experiencing phenomenal growth in contrast to the drop in the progress of traditional Churches, like the Church of Great britain and Roman Catholics.

I will also enumerate on some Biblical guidelines that was used in relation to Cathedral growth and other effect of past revivals that your African-Caribbean Pentecostal Churches exploited to reach at this creditable accomplishment.

Similarly, I will indicate some possible reason behind the decline in development of the original Churches and ideas borrowed from the Afro-Caribbean Churches that could generate a positive change to the expansion of the traditional Churches in the United Kingdom.


The Afro-Caribbean Pentecostal Churches are generally the offshoot of African Separate Churches, that happen to be African manifestation of worldwide Pentecostalism by virtue of their characteristics and roots. Corresponding to Harvey Cox, despite the common theological roots, the unique impressive methods of worship change from those Pentecostals that are influenced by American Pentecostalism. As time passes scholars began to identify their distinctive Pentecostal persona such as: unique prayer methods, preaching of the word, speaking in tongues, and the reward and worship methods including accentuated music and dancing during services.

According to Parsons, all Afro-Caribbean or Black-Led Pentecostal Churches do uphold evangelical and fundamentalist knowledge of the Bible, of which the texts are believed inerrant and applied purely to the average person and Church life. This requires a stringent honest lifestyle that encompasses areas such as being stern against perceived public vices such as: smoking, specific dress code and other variation between 'Saintly Holiness' and 'Sinful Worldliness'. The mandatory lifestyle has been effectively achieved with week days and nights of Church programs that take up member's leisure time. While the leadership associated with an Afro-Caribbean Chapel is 'possibly hierarchical and authoritarian' the system allows for multiple leadership opportunities such as: Sunday school leader, Youngsters work, Choirs, elders, Women ministry deacons etc.

On the in contrast, the leadership opportunities given to qualified Afro-Caribbean members in Orthodox Churches are extremely much limited. This could influence the movement of Black people to Black colored led Pentecostal Churches.

The typical Afro-Caribbean Pentecostal Chapel structure will abide by the evaluation of Mclntosh (a teacher of pastoral ministry), who reiterated that for a Cathedral to see Biblical growth they need to adhere to some principles indicated below:

A dedication to the absolute expert of the Bible, holding on to salvation with a solid desire to abide by God's great commission payment (missio dei ) with the monitored evidence of 'bearing fruit of new changes'.

Involvement with glorification of God through reward and worship methods, alongside creation of ministries and programs.

Development of an efficient method of welcoming and nurturing new converts to a maturity level which incorporates baptism and coaching.

Recognize Divine empowerment and direction through the Holy Heart, which is bought through prayers.

Maintain effective leaders and ethnical relevance to the city that they operate, with a structure that is void of barriers to the outside world and a concentrate on Chapel planting.

The foregoing rules are manifested by the Afro-Caribbean Churches which their market leaders religiously apply, with a resultant extraordinary growth of associates. The zeal exhibited in Church planting clarifies the endemic success of Afro-Caribbean Churches all over the UK, which fits the geographical expansion Church growth rule that was confirmed by in the apostles in the Booklet of Works 9:31 where Judea, Galilee and Samaria were reached from Jerusalem.

Nevertheless, there are viewpoints towards focus on acclaimed numerical growths that are similar with the Afro-Caribbean Churches. A good example is that of Newbigin who is a proponent of the pass on of the gospel with full factor of the positive and negative areas of Culture. He opined that there is no Biblical basis to dwell on successes from numbers related to Church Growth and goal setting techniques. He said that it's a matter dependant on the Holy Soul. In lay conditions it would seem to be that a Church with a great deal of people might not exactly really have a sizeable amount of individuals who are sincerely born again, if the moral proportions of the gospel were neglected. Inside the same vein he objected to the reluctance of Orthodox Churches to improve of their traditional worship and evangelical methods which remains obsolete to the requirements of modern times.

Another critique to Church Growth guidelines is Elmer Towns, who warned of the fantastic risk in allowing the ascribed success of social science strategy to overshadow the associated theological Church Growth key points, with attendant threat of ignoring individual and godly aspects.

In response with their criticism, McGavran objected with their 'remnant theology' argument which favours a small community of sincerely born again Religious to a largely populated Cathedral of yet-to-be perfected Christians. He reiterated that it's a defeatist position which can only be held with a declining Pastor.


In consideration of days gone by ages, Parsons opined that a great influence on the Afro-Caribbean Cathedral Development is the rejection that antagonised the Afro-Caribbean immigrants and their children in the 1950s and 1960s. Which prolonged in 1970s and 1980s.

The rejection from predominantly 'White Churches' was also experienced by Afro-Caribbean Anglicans, Methodists, and Catholics in the 1960s. The coldness and hardening of race relationships in Britain resulted in the Afro-Caribbean's seek out of sense of identification, they therefore needed to restore the position that they were deprived.

Additionally, this Afro-Caribbean Christians who were members of traditional (Orthodox) Churches using their company own country, prefer the spontaneous worship setting mostly employed by the Pentecostals and Holiness Churches, in contrast to the relatively low keyed worship at the Orthodox Churches. Another factor that accounted for constant expansion of Afro-Caribbean Churches is their proposal in socio-political concerns in Britain, which led to creation of organizations that tackled education and sociable issues. Types of such organization will be the Council of African and Afro-Caribbean Churches as well as the West Indian Evangelical Alliance. The Afro-Caribbean Churches from mid 1970s also joined up with and complemented the attempts of the ecumenical mainstream of English Christian community and Religious life generally.

The progress of the Progress of Afro-Caribbean Churches can even be traced to their press evangelism drive. This was achieved through religious broadcasting accorded to them through the Sounds of Praise provided by Southwark Cathedral in 1987. It highlighted Dark congregations and gospel choirs. Additionally in 1990, TV Channel 4 included documentaries that cover Black color led Churches.


The UNITED STATES Society for Chapel Growth defined Church Expansion as 'the discipline' that studies the "nature, enlargement, planting, multiplication, function and health of Chapel" as related to the fantastic Payment. The Afro-Caribbean Churches are completely aligned with the three important principles of Church Growth produced by Donald McGavran (1897-1990) the renowned father of Church Growth motion as itemised below:

a) Numerical Expansion as evidenced by 'countable converts to the Chapel' is in fact the raison de etre of missions, which must stay an utmost priority, void of distraction from other Church programs. The Bible publication of Acts confirms the Chapel Growth process of numerical increment of the Chapel in Acts 2:47 by daily addition of turns by the Lord. The Afro-Caribbean Pentecostal Churches in a typical interactive Sunday service will officially welcome new comers into the Chapel and also start a follow up and visitation process.

b) The concept of 'figuring out and profiling a perfect aim for': implies and all out analysis of sociological and anthropological techniques that can be strategically aimed to particular collection of folks with the aim of maximising their Chances of transformation to Christianity.

As earlier mentioned, the Afro-Caribbean Churches imbibe an evangelical culture of reaching out to areas in their immediate conditions as well as those very remote with the strategies that bear Church planting in mind. In reaching out to certain civilizations with predominantly different migrant teams at various settlements, they essentially use linguistic strategies whereby interpretation of the English language to the local vocabulary of certain group of a targeted audience in a community.

c) People motion concept describes the way the gospel gain gain access to and thrive in denominations comprising 'ethnic and social products'.

People activity is the outcome of the willpower of individuals from the same group, to be Christians without 'sociable dislocation', while maintaining interaction with unbelieving family. These unbelieving family and other parts of the group, eventually take a similar decision to become Christians after much conversation; hence they form Churches which have majority of the users wholly composed of the folks of the same ethnic and social group. Furthermore, exemplar lifestyle and welfare of the Chapel, known as 'Institutionalized philanthropy' will influence the interest to the Chapel of the remnant of people in the same aforementioned category.

An example of the People movements concept which shown growth process from the Bible is the 'Lyddic Actions' which detailed the conversion of the Lydda and Sharon neighborhoods. (Acts 9:35).


It has been identified that development in membership of some Afro-Caribbean Churches at the uk are also greatly affected by the many public and legal services associated with their corporate id. New participants are welcomed to make use of the vast knowledge and services of the Cathedral in the areas of their immigration challenges.


The great historical Revivals like the Welsh and Azusa Avenue Revivals that resulted in origin of Pentecostalism involved a pre-condition of prayers and qualitative 'feeding' on God's phrase. The traditions of continuous prayers and ardent focus on God's expression were constantly upheld as frequent routine of services of the Afro-Caribbean Churches. This regularity matching to McGavran led to: Holy Living, working with empowerment of the Holy Heart and having an authentic drive for evangelism. The dynamics of Revivals inside a Chapel actually lead to positive impact on Church Expansion as the customers of the Chapel channel their spiritual energy into evangelism.


When the Afro-Caribbean success in Cathedral growth is considered in the light of McGavran principles and the critiques of some aspect of the Church Progress motion such as Newbigin and Elmer Towns, I concur with the McGavran quarrels that having an increasing volume of attendance in the Cathedral is more good for the Church participants notwithstanding their position as mere Chapel goers or truly given birth to again Christians. However, despite the likely occurrence of combined multitude in the congregation of Afro-Caribbean Churches, I think that as long as they are within an environment where the expression of God is continuously preached, the Holy Heart will perfect their salvation as time passes. Therefore, the remnant theology and the excuse that highly populated Churches might own hardly any perfected Christians, is no reason to be slack in the region of implementing and planning for a modern day strategy intended for soul-winning.


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