AbstractThis book is about African Pentecostalism and its relationship to religious beliefs about a pervading spirit world. It argues that Pentecostalism keeps both a continuous and a discontinuous relationship in tension. Based on field research in a South African township, including qualitative interviews and focus group discussions, the study explores the context of African Pentecostalism as a whole and how it interacts with the concepts of ancestors, divination, and various types of spirit. Themes discussed include the reasons for the popularity of healing, exorcism, the "prosperity gospel, " the experience of the Holy Spirit, Spirit manifestations and practices resembling both traditional and biblical precedents, as well as scholarly discussions on African Pentecostalism from theological and social scientific disciplines. The book suggests that the focus on a spirit-filled world affects all kinds of events and explains the rapid growth of Pentecostalism outside the western world.

AbstractReligion and life, both private and public, remain strongly linked in Africa. This was recently expressed in a prayer vigil organized by Ghana Airways when the staff and management invited a London-based Ghanaian evangelist, Lawrence Tetteh, to lead a 'healing and deliverance' service aimed at exorcizing evil spirits from the affairs of the airline and releasing it from its predicaments. The organization of a healing and deliverance session by a public corporation, it is argued, is symptomatic of the quick African resort to the sphere of religion in the search for solutions to life's difficulties. Religious functionaries including Pentecostal/Charismatic pastors are important in Africa as purveyors of powerful prayers, potent medicines, and amulets for protection against evil. The Pentecostal 'healing and deliverance' ministry has become popular in African contexts like that of Ghana because it takes African worldviews of mystical causality seriously. This Christianity promises Christian alternatives to the search for security that drives people into the courts of other religious functionaries.

AbstractThe rue of the Pentecostal/Charismatic movement in African countries like Ghana had inspired new ways of dealing with the challenges of life. A critical area of operation for the movement is the “healing and deliverance” ministry, through which supernatural evil is confronted in order that Christians may be freed to enjoy the abundant provision,) of God in Christ. Systems of “shrine slavery” in Ghana, also found in various forms among certain sub‐Saharan African peoples, offer examples from traditional religions of how such institutions may stigmatize victims and generations after them, sometimes perpetually. In keeping with the prophetic declaration by the prophet Ezekiel that, “The sins of the fathers shall be no more be visited on their children”, the Pentecostal/Charismatic ministry of “healing and deliverance” provides a Christian ritual context in which the enslaving effects of generational curses resulting from the sins of one's ancestry may be dealt with. This is in order that those born‐again in Christ, in keeping with the objective of Christian mission, may experience fullness of life in Christ. The phenomenon of “healing deliverance”, discussed here from a Ghanaian perspective, serves as a ministry of restoration in the hands of Africa's new Pentecostal/Charismatic movements and churches as they seek to provide holistic pastoral care to their followers.

AbstractIn spiritual warfare, believers exercise their authority in Christ over supernatural evil which is believed to impede human progress and flourishing. This article explores the intersection between spiritual warfare and Christian mission from an African perspective. Mystical causality beliefs In the African context, generally, there is a strong belief...

AbstractThis volume examines Pentecostal/charismatic renewal in an African context. Ghanaian Pentecostalism in its modern charismatic form has become the most visible expression of renewal within indigenous Christianity. The book first articulates the contribution of the older African initiated churches (AICs) to local Christianity arguing that, in spite of a present decline, the AICs have left an enduring theological imprint on indigenous Christian expression. Furthermore, it accounts for the rise of the new independent churches, the charismatic ministries. These have been proliferating across the West Africa sub-region since the late 1970s. In addition to this, the book explores how the emphases of the new Ghanaian charismatics—internationalism, transformation, prosperity, healing and deliverance—provide useful insights into the nature of modern African Pentecostal spirituality.

AbstractRésumé Sous l’instigation des leaders religieux, les fidèles des Églises et ministères de délivrance considèrent la sorcellerie comme responsable de toutes sortes d’infortunes. Nganga, pasteurs et prêtres exorcistes, se sont progressivement approprié la chasse aux sorciers, faisant de la dénonciation de sorcellerie, jadis l’apanage des prophètes, la méthode de prédilection. Au Cameroun, dans un contexte d’effervescence religieuse, les leaders opposent à ce phénomène la violence anti-sorcellaire. Basée sur des enquêtes effectuées de 2010 à 2015, cette thèse, met l’emphase sur la radicalisation du discours anti-sorcellerie par les pentecôtistes fondamentalistes ; rhétorique qui génère plusieurs formes de violence, y compris des tensions familiales. L’adhésion populaire à cette grille d’interprétation sorcellaire s’explique par le fait qu’elle repose sur un terreau culturel familier. Les résultats interpellent d’autant que l’action procède d’une surinterprétation des faits et du phénomène, dont la compréhension et l’explication restent discutables, eu égard à la place qu’occupe l’imaginaire sorcellaire dans la pensée des acteurs. Abstract Instigated by religious leaders, the believers of the Churches and deliverance ministries consider witchcraft as being responsible for all sorts of misfortunes. Nganga, pastors and exorcist priests, have gradually committed to hunt witchcraft, by the means of denunciation of witchcraft, formerly privileged and defended by the prophets, their preferred method. In Cameroon, in a context of religious effervescence, the leaders oppose to this phenomenon an anti-witchcraft violence. Based on conducted surveys from 2010 to 2015, this thesis focuses on the radicalization of anti-witchcraft discourse performed by fundamentalist Pentecostals; rhetoric that generates multiple forms of violence, including family tensions. The fact that people massively follow this interpretation of witchcraft is explained according to its focus on the familiar cultural context. The results are challenging as the action puts emphasis on over-interpreting the facts and phenomenon, whose understanding and explanation remain questionable, as the mindset of the actors is influenced by imaginary witchcraft.

AbstractOnce considered as a "rural" phenomenon, issues pertaining to the occult have, at the height of globalization, become an "urban" problem. Witchcraft is particularly invoked to designate suc- cess; to provide information on individual and collective misfortunes, justifying battles against fetishes, misfortune, bad genies and all kinds of evil spirits leading to poverty, unemployment, bad luck or (a state of ) being possessed. Increasingly since the nineties, the city has become the stage for Pentecostal effervescence. Preacher-healers have settled predominately in urban areas and play a crucial role in the reconstruction of sorcery's collective imagery, updating magical-religious systems of reference; rehabilitating exorcism and devotion in matters of deliverance. Religious and magical justifications have become regular features of urban acts and behaviours. In this context, witchcraft distinguishes itself as a response to urban life and could even be one of its founding elements. What are its urban markers? How does it express itself in contemporary urban life? Using an in situ approach, active observation and semi-structured interviews – this research examines, from an ethnographical perspective, urban witchcraft as ampli ed by a Pente- costal discourse vector of anti-witchcraft violence.

AbstractIn Nigerian Pentecostalism, life is viewed as a battleground, with individuals confronting not only perceived witchcraft but also the consequences of ancestral transgressions, evil forces and their human agents. Consequently, spiritual warriors often envision spirit beings that can be shaped into any type of enemy, imagining defeating them through ‘warfare and imprecatory prayers.’ This paper argues that the persistence and profusion of accusations of family members, close relatives and associates for witchcraft and diabolic activities has not only created enmity among family members but also tended to cause chaos and distrust in the society at large. Using a qualitative approach, data was collected from members of three prominent Pentecostal movements in Lagos through in-depth interviews, informal conversations and participant observation. The findings show that imprecation and warfare prayers provide a framework for expressing sociocultural experiences, values, beliefs and resistance, thereby effectively communicating psychological relief. By linking spiritual practices with their sociocultural and economic realities and consequences, this study shows that Pentecostalism functions not only as a religious practice but also as a sociocultural mechanism for coping with existential anxieties and adversities. The study recommends a theological reorientation toward teachings that emphasize focus on the risen Jesus, the power of the Holy Spirit, repentance, salvation, and social responsibility. The study contributes to scholarship in African religious studies, anthropology, and psychology by illuminating how religious expressions, particularly in urban African settings, serve as both reflections of and responses to broader societal tensions and underscores the urgent need for more ethically grounded and socially aware theological discourses.

AbstractLe discours sur la sorcellerie s’impose comme une réalité quotidienne de la vie sociale et des rapports humains, y compris dans le milieu urbain des sociétés africaines contemporaines. Si le champ de l’imaginaire sorcellaire s’amplifie en milieu urbain, la famille et les proches demeurent traditionnellement considérés comme la source principale du pouvoir sorcier. La perception de la sorcellerie comme composante de la modernité urbaine africaine accompagne l’explosion des pentecôtismes indigènes. La contribution active du pentecôtisme au phénomène de la sorcellerie, par la diabolisation des esprits païens, ancêtres et génies protecteurs, entretient un vaste marché de la guérison, manne des guérisseurs traditionnels ainsi que des églises indépendantes, prophétiques et pentecôtistes. La délivrance se présente alors comme une libération de la souffrance et du mal qui passe par l’exorcisme, l’éradication.

AbstractIn sub-Saharan Africa over the last two decades there has been an explosion of Christianity. This book sets out to identify its particular character, focusing on a particular place: Greater Accra, the capital of Ghana. Paul Gifford examines a wide range of Accra's new churches, giving priority to mega-churches. Every dimension -- discourse, theological vision, worship, rituals, music, media involvement, use of the Bible, conventions, finances, clientele -- is analysed. Gifford argues that this Christianity is not otherworldly: its emphasis is on success, achievement, wealth here and now. Yet within this general orientation there is diversity. At one end of the spectrum are churches that, building on the traditional religious imagination, see demonic forces everywhere blocking personal success. In the churches the key factor is the special 'man of God' who is understood to have the 'anointing' to conquer these forces, to 'reverse the curse' that is holding the believer back. At the other end is a strain of this new Christianity that discounts spiritual forces and sees victory resulting from the believer's own education and skills, and from transforming culture.The book also joins the debate over the role of this Christianity in modernizing economic and political structures. It sets the scene by describing Ghana's political and economic situation in the decades when these churches were proliferating, and outlines the current debate on the reasons for Africa's economic plight. It is argued that although focusing on success and wealth can provide motivation in circumstances where it is so easy to despair, the pervasive emphasis on miracles militates against any natural fostering of a new work ethic. As for their political role, some churches are easily co-opted; others challenge the government, but for 'spiritual' reasons that provide little incentive to grapple with issues of governance; by contrast, Gifford finds one important church encouraging change of the entire political culture. No other book has set forth the complex nature of Africa's new Christianity with such clarity, or offered such a searching analysis of its power to tackle Africa's predicament.

AbstractSpiritual warfare is an important part of everyday life and rituals in Pentecostal churches in Africa and beyond. In Pentecostal parlance, the world is constructed and construed as a battleground between born-again Christians and Satanic forces. This article examines the ways in which Pentecostal Charismatic Churches in Southern Africa adopt and utilise military metaphors and trope in their everyday rituals and practices of spiritual warfare. Drawing on qualitative ethnographic fieldwork and in-depth interviews among three Pentecostal churches in Zimbabwe and South Africa, we argue that militarised metaphors are deployed as important symbolic and material weapons in the spiritual warfare against the devil and demonic forces. In the fight against the demonic, Pentecostal prophets and pastors cast themselves as the commanders, general and majors, leading an army of Christ. This army’s role is to defeat Satan and his demonic forces and expand the kingdom of God before the second coming of Christ.

AbstractTraditionally, the ministry of deliverance in African Pentecostalism involves the deliverance from generational curses, deliverance as spiritual warfare against witchcraft and other demonic forces and deliverance for healing. Most scholars have already covered the traditional practices of the ministry of deliverance. In this article what is new is the study of deliverance ministry within New Prophetic Churches (NPCs) in South Africa, which the article argues that it is different from the traditional practices. The deliverance ministry among the NPCs is a prophetic dimension that involves the consultation with the prophet to receive freedom from one’s predicaments. This dimension of deliverance raises a challenge of commercialisation within the practice of deliverance in Africa. To deal with the commercialisation of the ministry of deliverance, NPC pastors should heed the call of Jesus in Matthew 10:8 to give freely as they have received freely. Intradisciplinary and/or interdisciplinary implications: Jesus’ call for his disciples to minister freely to the needs of the people in the New Testament is juxtaposed with the missiological approaches on the commercialisation of religion in the context of the ministry of deliverance within NPCs such as Enlightened Christian Gathering in South Africa.

AbstractIn African Pentecostalism and African spiritual worldview, demons are perceived as causative factors of evil in the spiritual world manifesting in the physical world. This link is the rationale for the ministry of Deliverance in African Pentecostalism. The reviewed literature in qualitative research demonstrated the popularity of the ministry in sub-Saharan Africa. However, this ministry has received criticism including but not limited to perceiving it: as superstitious, competing with the work of Christ, and abusive. This current study uses the liberation paradigms of missio Christos to demonstrate the importance of deliverance in the mission of Christ. Liberating mission Christos is not only about saving the lost souls but setting the same free. Equally, the mission Dei is also founded on setting the people and the nations free. The ministry of deliverance makes us understand the influence of African Pentecostalism in world Christianity, hence missiologists cannot ignore or dismiss the same.

AbstractLe ministère de délivrance est devenu l'apanage de groupes à caractère religieux, qui s'en servent pour conquérir des adeptes au sein d'une société déstabilisée par une crise spirituelle. Les gens se livrent au premier vendeur d'illusions venu, les médias sont pris d'assaut, les villes sont envahies par des panneaux publicitaires d'individus au cursus académique et théologique douteux, la population subit des mécanismes d'arnaque et de mercantilisme à outrance. Que devient l'Église au Cameroun ? Doit-on se conformer au siècle présent pour servir Dieu ?

AbstractThe socio-religious panorama of the African religion deserves a close observation of its foundation and function. The perception of the spirit world is dominant in Africa. Similarly, spiritual warfare in the African context is prevalent in the mind and worldview of an African. Spiritual warfare derives its framework from African Traditional Religion (ATR). Hence, understanding ATR’s complexity helps us with the understanding of spiritual warfare. Some essential questions to understand would be what is spiritual warfare from an ATR perspective? How do Africans perceive spiritual warfare? And how do Africans engage in spiritual warfare? What is the place of ATR in spiritual warfare? African Traditional Religion acknowledges the reality and functionality of witchcraft. The perception of the reality of evil forces in Africa attracts all forms of spiritual rites, seeking more extraordinary spiritual powers for defensive and offensive spiritual warfare. This article argues that the effectual Christian response to spiritual warfare with witchcraft practices in Africa is ‘the classical model’ of spiritual warfare. The article provides a synopsis of the models of spiritual warfare, that is, the classical model (CW), world systems model (WSM), ground-level deliverance model (GLDM), and strategic-level deliverance model (SLSW). Subsequently, the article provides the framework for African spiritual warfare and witchcraft practices from traditional and contemporary perspectives. Lastly, the article argues that the Evangelical Christian Response to witchcraft practices is rooted in ‘the classical model’ of spiritual warfare. Contribution: The article contributes to African religiosity within the African context. It reveals the ongoing argument about the continuity and discontinuity of the ATR beliefs and practices in Christianity. The article adds to the evangelical or classical arguments in support of the discontinuity of ATR beliefs and practices in Christianity.

AbstractEn Côte d'Ivoire, une rencontre singulière s'est opérée entre l'héritage d'une tradition prophétique, l'ouverture d'une crise profonde de légitimité du pouvoir politique et l'irruption sur la scène politico-médiatique autant que religieuse d'une génération de prophètes pasteurs qui prennent position dans l'espace public. La politique de la délivrance inspirée par ces hommes de Dieu lie le retour de la prospérité et la réconciliation nationale à l'éradication des démons du pays, ce qui n'est pas sans risque, comme l'illustre l'actualité récente, de relance de la guerre des esprits.

AbstractIn Ghana, as well as in other parts of Africa, pentecostal Churches have recently become extremely popular. Within these Churches reference is made frequently to the devil, who is associated with the non-Christian gods and ghosts as well as Western luxury goods. Present Ghanaian popular culture reveals a striking obsession with images of the devil and of evil. By analysing stories told and published in Ghanaian 'born again' circles about money received through a contract with the devil or one of his agents, the author attempts to understand (1) what evil is denounced in these movements by means of the devil, and (2) how, with the help of the notion of the devil, 'born again' Christians think about poverty and wealth. It is argued that collective fantasies around the devil have to be understood against the background of difficult socio-economic conditions. These stories entail both a critique of the capitalist economy in the name of the pre-capitalist ideal of mutual family assistance (although a much more limited critique than Taussig suggested in his "The Devil and Commodity Fetishism") and an opportunity to fantasise about things people cannot afford but nevertheless desire. Résumé Au Ghana aussi bien que dans d'autres parties d'Afrique, les églises de la Pentecôte sont récemment devenues extrèmement populaires. Dans ces églises on fait fréquemment allusion au diable, qui est associé avec les dieux non-chrétiens et les fantômes aussi bien que les marchandises de luxe occidentales. La culture populaire du Ghana à présent révèle une obsession frappante avec les images du diable et du mal. En analysant des histoires racontées et publiées dans les circles ghanéens de ceux qui 'ont revécu' concernant de l'argent reçu par le biais d'un contrat avec le diable ou l'un de ses agents, l'auteur s'efforce de comprendre: 1) quel est le mal qui est dénoncé dans ces mouvements en se servant du diable, et 2) comment, avec l'aide de la notion du diable, les chrétiens revécus perçoivent la pauvreté et la richesse. Cet article affirme que les fantaisies collectives autour du diable doivent être comprises dans un contexte où les conditions socio-économiques sont difficiles. Ces histoires entraînent à la fois une critique de l'économie capitaliste au nom d'un idéal pré-capitaliste d'assistance familiale mutuelle (bien que ce soit une critique beaucoup plus limitée que celle que Taussig suggérait dans "The Devil and Commodity Fetichism"), et l'occasion de fantasme sur des choses que les gens ne peuvent pas se permettre d'avoir mais désirent néanmoins.

AbstractThis article addresses the phenomenal success of pentecostalism, a global religious movement par excellence, throughout postcolonial Africa. Investigating pentecostalist views of and attitudes towards commodities in southern Ghana, the article shows that pentecostalists represent the modern global economy as enchanted and themselves as agents of disenchantment: only through prayer may commodities cease to act as ‘fetishes’ which threaten the personal integrity and identity of their owners. Pentecostalism creates modern consumers through a ritual of prayer, which helps them handle globalization and control foreign commodities in such a way that they can be consumed without danger. Through prayer, commodities cease to possess their owners; the latter are rather enabled to possess the former. Pentecostalism engages in globalization by enabling its members to consume products from the global market and by offering its followers fixed orientation points and a well-delimited moral universe within globalization's unsettling flows.

AbstractRésumé Les études sur l'expansion du christianisme en Afrique mettent l'accent sur les églises africaines indépendantes en tant que lieu de revitalisation des visions du monde et des éthiques traditionnelles dans la mesure où elles donnent une forme nouvelle à un contenu déjà existant. Rares sont les études portant sur les églises africaines pentecôtistes, alors que celles-ci deviennent de plus en plus populaires sur tout le continent depuis les années 1980. À partir du cas des Ewe au Ghana, nous montrons que ces églises diffèrent grandement des églises indépendantes qui fascinent les anthropologues depuis les années 1960 et 1970. Alors que ces dernières ont recours aux concepts et aux valeurs traditionnelles de manière positive et synchrétique, les premières s'en prennent à la tradition et s'opposent clairement à elle. Pour ce faire, elles ont recours à l'image du diable qui est considéré comme le maître des dieux traditionnels. L'étude montre que la revitalisation des concepts et des valeurs perdus avec la colonisation n'est pas un processus intrinsèque au mouvement chrétien de l'Afrique postcoloniale. Les églises pentecôtistes offrent plutôt des rituels qui amènent leurs membres à se dissocier symboliquement des préoccupations traditionnelles et à s'engager sur la voie de la modernité. Sur la base de cette étude, nous soulignons l'urgence de développer une nouvelle conceptualisation qui permettrait de situer ces églises en tant qu'agents dans le processus de modernisation et de globalisation. Abstract Many studies of thé spread of Christianity in Africa focus on Independent African Churches which are considered to revitalize traditional world views and ethics by incorporating already existing contents into new forms. There are only comparatively few studies of African Pentecostalist Churches which have become popular all over the continent since the 1980s. Taking the case of the Ewe in Ghana, it is shown that these churches differ considerably from the Independent Churches which caught anthropologists' attention in the 1960s and 1970s. While the latter make use of traditional concepts and values in a positive, syncretizing way, the former adopt a harsh stance towards tradition and define themselves in strict opposition to it. In doing so, they recur to the image of the Devil who is regarded as the master of all traditional deities. It is demonstrated that it is not intrinsic to African post-colonial Christian movements to offer a revitalization of concepts and values lost in the process of colonization. Pentecostalist Churches rather provide their members with rituals to symbolically dissociate themselves from traditional concerns and to become modem. Against the background of this case it is argued that there is need for new conceptualisations which locale these churches as active agents in processes of modernization and globalization.

AbstractThis book offers an ethnography of the emergence of a local Christianity and its relation to changing social, political and economic formations among the Peki Ewe in Ghana. Focusing on the Evangelical Presbyterian Church, which arose from encounters between the Ewe and German Piestist missionaries, the author examines recent conflicts leading to the secession of many pentecostally oriented members, which it places in a historical perspective. The main argument is that, for the Ewe, involvement with modernity goes hand in hand with new enchantment, rather than disenchantment, of the world. At the grassroots level, the study focuses on the image of the Devil, which the missionaries communicated to the Ewe through translation and which currently receives much attention in the Pentecostal churches. It is shown that this image played and still plays a crucial role in the local appropriation of Christianity, since diabolisation confirmed the existence of local gods and witchcraft and incorporated them into Christian belief as demons. Comparing the discourses and practices of mission and Pentecostal churches, the study reveals that the latter pay much more attention to Satan - especially through ‘deliverance’ rituals. Pentecostalism’s increasing popularity thus stems from the fact that it ties into historically generated, local understandings of Christianity, which, despite a declared dislike of non-Christian religious practices, stand much closer to Ewe religion than missionary Christianity.With its emphasis on the hybrid image of the Devil and people’s obsession with occult forces as a way to mediate the attractions and discontents of modernity, this book sheds light on a hitherto neglected dimension in studies of African Christianity.

AbstractRésumé Les pasteurs en Afrique, jadis connus comme ministres discursifs de la Parole, s’improvisent aujourd’hui également thérapeutes à des degrés divers en fonction des configurations de leurs appartenances ecclésiales. Dans cet article, Jean Patrick Nkolo Fanga cherche à répondre à la question : comment les pasteurs des Églises d’Afrique peuvent-ils relever les défis liés aux attentes thérapeutiques des chrétiens sans tomber dans une spiritualisation excessive des événements de la vie ? La méthode suivie consiste à mettre en dialogue le vécu de quelques pasteurs sur la base d’entretiens et une réflexion sociohistorique, théologique et biblique. Abstract Once known as discursive ministers of the Word, today’s pastors in Africa also improvise as therapists to varying degrees depending on the possibilities of their ecclesial affiliation. In this article, we seek to answer the question: How can the pastors of the Churches of Africa meet the challenges associated with the therapeutic expectations of Christians without falling into an excessive spiritualization of life events? To achieve this, we put into dialogue the experiences of pastors based on interviews and sociohistorical, theological and biblical reflections.

AbstractThe chapter studies the the healing of the Lunatic in Mark 5. It then examines how this is applied to exorcism in African Christianity, critics certain practice and draws implications.

AbstractWitchcraft and "exorcisms" have dominated African cultures and posed problems for African people. This thesis is a study of the current exorcistic ministry within a Pentecostal church in Ghana with reference to the Akan culture. The general opinion gathered from current anthropological studies on witchcraft is that the ultimate goal of exorcism is to become modernised. However, using interdisciplinary studies with a theological focus, the thesis departs from this, and contends that it is divinatory-consultation or an inquiry into the sacred and the search for meaning that underlies the current "deliverance" ministry, where the focus is to identify and break down the so-called demonic forces by the power of God in order to "deliver" people from their torment. It represents a further attempt to contextualise the gospel to African people. However, its preoccupation with demonisation and its exorcistic practices are found to bring Christianity into tension with the Akan culture, family ties and other religions. Therefore, to develop a properly safeguarded ministry of exorcism in an African context, the thesis examines contextualisation and suggests that it includes the integration of divinatory-consultation, which the thesis claims underlies the biblical concept of prayer, into African Christianity.

AbstractThis chapter presents the Pentecostal perspective on spiritual warfare by critically examining contemporary teachings and practices. It argues that although Pentecostals traditionally prayed to cast out demons, they did not practise this under the label of “spiritual warfare.” For Pentecostals, the defeat of the demonic realm was demonstrated in Jesus’ ministry of exorcism and climaxed in his death and resurrection. Yet the devil and his cohorts are active and work through schemes. Christians are not to be afraid of them but rather to resist them through the application of the word of God and prayer. The warfare concept is to be understood as the cosmos conflict between God and satanic powers, in which the human being is actively involved through the mind. It concludes that many issues which are considered demonic are issues which fall within the domain of the flesh.

AbstractWhat does it mean for the spirit world to be real? Scholars from different disciplines investigate this topic focusing on the role played by the spiritual realm in Pentecostalized Africa. The grammatical angle of their research proves to be a fruitful avenue to clarify the kind of reality or realities the spirit world has. This novel approach takes us beyond most existing research by investigating the often unaddressed assumption that we know what it means for the spirit world to be taken as real. This volume shows the importance of paying close attention to the grammar according to which people speak of spirits, Spirit, witchcraft, ancestors and other aspects of the spirit world.

Abstract"Witchcraft" and exorcism have long been dominant features of life in African cultures. This unique book provides a thorough, field research-based description and analysis of a specifically Pentecostal Christian response to these phenomena within the Akan culture of Ghana. Anthropological studies generally claim that the ultimate goal of exorcism is modernisation. Using interdisciplinary studies with a theological focus, the author takes a different view, arguing that it is divinatory consultation or an inquiry into the sacred and the search for meaning that underlies the current "deliverance" ministry, where the focus is to identify and break down the so-called demonic forces by the power of God and to "deliver" people from their torment. The deliverance ministry is one attempt to contextualise the gospel for African people. However, preoccupation with demonisation and exorcistic practices is found to bring Christianity into tension with the Akan culture, family ties and other religions. In order to develop a properly safeguarded ministry of exorcism in an African context, the author examines contextualisation and suggests the integration into African Christianity of divinatory consultation, which has strong resonances with the biblical concept of prayer.

AbstractAfrican Pentecostal theologian and church leader, Opoku Onyinah offers a helpful introduction to and overview of a much debated and controversial topic for the parish as well as the academy. Part One is devoted to an overview of what people are saying about spiritual warfare. Part Two offers a biblical redefenition of spiritual warfare, and the way in which Jesus' own victories serve as a paradigm for the believer. The author offers guidance on how to discern when deliverance is needed.

AbstractPentecostalism has traditionally always been other-worldly in the sense that Pentecostals tend to believe that people’s lives are controlled by unseen powers that are responsible for both good and bad. This makes people look for a power that is stronger than those of evil and can ensure that believers enjoy good health and prosperity. Pentecostals find this power in Jesus Christ, who is victorious over all evil powers, and therefore pray that Jesus will save them. For them, life is characterised by suffering and evil, but in Christ they are conquerors, and life is full of concrete blessings. Using songs and sermons, this book shows the main widespread beliefs of the leadership and grassroots members of the Church of Pentecost (Ghanaian Pentecostals) on Christology and evil. It discusses their fear of evil and their finding solace in the power of Jesus. The author supplements this attitude by the biblical calling to help build a just and peaceful society. He thus develops a theology of the public domain in which the church can make a difference by developing its diaconal services, establishing more educational institutions, and helping—together with people who want to collaborate—build a just and more affluent society with good healthcare and a literate and thriving population. This book balances on the interface between traditional African religious ideas and practices and Christian ideals for a more humane society.

AbstractThis paper contends that in Africa, the belief in the reality of the spirit world is a persistent phenomenon, which occupies a significant place in their religiosity. By building their theologies around the existential needs of the African people, the prophetic and deliverance ministries represent a contextual approach to Christianity in Africa. Nevertheless, an examination of the strengths and weaknesses of these ministries reveal that their approach may fit well into the African cultural milieu, but their emphasis is a threat to the progress of Christian discipleship in Africa and among Africans in the diaspora. Despite their rapid numerical growth, the deliverance ministries cannot bring the African out of the fear of witchcraft and other supernatural powers. The paper concludes that to be able to mitigate the challenges of these ministries, pragmatic solutions being discussed at the academic levels must be made accessible to grassroots prophets.

AbstractBeliefs in witchcraft and demons still shape many societies and seem to be increasing rather than disappearing with modernization and urbanization. Witch hunts in Africa and Asia show the scope of the problem. The deliverance practices of pentecostal and charismatic churches are widely controversial and their effects are rather ambiguous. The contributions in this volume, written by experts and practitioners from four continents, analyze these phenomena from the perspectives of intercultural theology, anthropology, and ethnology, and also describe the responses of Catholic and Protestant churches.