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North-West University (Potchefstroom Campus) NORTH-WEST UNIVERSITY (POTCHEFSTROOM CAMPUS) in association with Greenwich School of Theology UK The urban explosion of black majority churches: Their origin, growth, distinctives and contribution to British Christianity by Babatunde Aderemi Adedibu, BSc (Hons), MTh, MA #21640580 – 2008 Thesis submitted for the degree Doctor of Philosophy in Missiology at the Potchefstroom Campus of North-West University Promoter: Prof. Dr Colin P. Warner Co-Promoter: Prof. Dr T.D. Mashau Potchefstroom November 2010 ABSTRACT British church history in the last sixty years is best described as a “coat of many colours”. This image is appropriate because of the growth and proliferation of Black Majority Churches in urban areas of the British Isles. The advent of these churches has contributed to the prevailing pluralistic theological landscape. This thesis aims to evaluate the current status of Black Majority Churches with respect to their origin, growth, distinctives and contributions to British Christianity. Historiographical research methods are utilised in this study, including a review of historical publications on Britain’s Black Majority Churches and evaluation of their liturgical practices, preaching styles, common ethos, training standards and generally accepted doctrinal statements. Hitherto, the general consensus amongst Black British theologians was that the Black Majority Churches originated in the Windrush migration era, beginning in 1948. However, this era is more appropriately seen as one of expansion, rather than the foundation, of Black Majority Churches. The foundation stone for the growth and proliferation of these churches had been laid with the establishment of Sumner Chapel, Peckham, in 1906 by a Ghanaian, Pastor Brem Wilson. Further impetus was given to this initiative with the emergence of the African Church Mission in 1931, led by a Nigerian, Rev Daniel Ekarte. The growth of these churches in urban areas was greatly accentuated during the Windrush dispensation, with the emergence of West Indian churches, which evolved not only as a result of racism but in order to meet the authentic social, cultural and religious needs of Africans and Caribbeans in Britain. The theological flavours of these churches are similar to those of global Pentecostalism, but are modulated by African and Caribbean cosmologies. Alongside their pneumacentric, experiential approach, there exists a strong resonance with the American Pentecostal “health and wealth” ideology. The socio-cultural and religious importance of these churches during the acculturation of migrants in Britain is pivotal, but at times these churches also limit the process of acculturation because of their minimal social interaction with the wider British communities. The political pragmatism of Black-led Churches is gradually evolving and is in sharp contrast to the political ideology of the Black Movement of America. The active involvement of various Black-led Church leaders, community groups and parachurch organizations is gradually shaping the political activities of Black Majority Churches. The missiological praxis of these churches seems suspect because many are “migrant sanctuaries”. The limitations are inherently due to a lack of retrospection on the missional tools of these churches and a certain disregard of the British context. The role and functionalities of these churches in terms of social and political relevance is gradually unfolding. The future relevance of these churches is totally dependent on proactive initiatives such as the planting of missional churches, development of articulate leadership, theological training and engagement with British culture. Key words: Black Majority Churches, African, Caribbean, Culture, Ecclesiology, Britain, Migration, Missiology, Contextualization, Pentecostalism. ACKNOWLEDGEMENTS There are a number of people who assisted in making this research a reality and I am grateful to all of them. Firstly, my gratitude to the King of Kings and the Lord of Lords who is the source of my inspiration and accomplishments. Thanks to Professor Colin Warner, my promoter, and Professor Derrick Mashau, my co- promoter, for their guidance and critique of this thesis at various stages of the research. I am particularly grateful to Dr Martin Robinson who instilled in me the art of critical theological reflection. I am indebted to the General Overseer of the Redeemed Christian Church of God, Pastor E.A. Adeboye, for his fatherly disposition and assistance in my life. To my “mother in Israel” of the Redeemed Christian Church of God, Pastor (Mrs) Folu Adeboye, your kindness cannot be overemphasized. I am also grateful to Pastors Agu Irukwu, Andrew Adeleke, Kola Bamigbade, Leke Sanusi, Janet Adedipe and Modupe Afolabi, of the Redeemed Christian Church of God, United Kingdom, for the privilege of serving the organisation as the Research and Policy Officer. Grateful thanks also to Desmond Cartwright, the official historian of Elim Pentecostal, Great Britain, for sharing with me the historical antecedents of Black Majority Churches in Britain, and Professor David Killingray for his assistance. Rev Weeks, the church historian of the Apostolic Church, Great Britain, added a unique dimension to my research findings and conclusions on Thomas Brem Wilson. My gratitude to the following people for their contributions to this research: Dr Joe Aldred, Dr David Muir, Rev Yemi Adedeji, Pastors Richard and Adejoke Odejayi, Shola Ajani and a host of others too numerous to mention. The contributions of Dr Richard Burgess, Dr Daniel Akhazemea and Dr Hugh Osgood to this work cannot be overemphasized. Finally, thanks to my wife, Jadesola. Your unflinching faith in my potential and your love over the years cannot but be appreciated. Emmanuel and Theophilous: your sacrifices and appreciation of my ministry commitments are well appreciated. ABBREVIATIONS ACEA Afro Caribbean Evangelical Alliance ACCN African and Caribbean Community Network AWCOC Afro West Indian United Council of Churches AWIM Association of West Indian Mission BBC British Broadcasting Corporation BCLF Black Christian Leaders’ Forum BEMO Black Ethnic Minority Organisations BMC Black Majority Church CAACC Council of African and Afro Caribbean Churches CSR Community Social Responsibility CTE Churches Together in England DCSF Department for Children, Schools and Families DCLG Department of Communities and Local Government DETR Department of the Environment, Transport and the Regions EA Evangelical Alliance FCCC Faith Communities Consultative Council ICRC Inner Cities Religious Council IMCGB International Ministerial Council of Great Britain IOM International Organization on Migration JEPTA Journal of European Pentecostal Theological Association JCACC Joint Council of Anglo-Caribbean Churches KIIC Kingsway International Christian Centre LEA Local Education Authority LGA Local Government Authority LJM The Love and Joy Ministries LTP Liberation Theological Praxis NBBCA National Black Boys Can Association NUCHA Nehemiah United Churches Housing Association NTCG New Testament Church of God OBV Operation Black Vote ONS Office of National Statistics OECD Organisation for Economic Co-operation and Development PBS Points-Based System QTRS Quitting to Reacquaint Syndrome RAFFA Renewal, Advancement, Financial Freedom, Autonomy RAMS Rapu and Agu Mitosis Syndrome RCCG Redeemed Christian Church of God RCCGUK Redeemed Christian Church of God, United Kingdom SAFF Sub-Culture Alternatives Freedom Foundation UK United Kingdom WIEA West Indian Evangelical Alliance VCC Victory Christian Centre DEDICATION DAVID SOLA-OLUDOYI TABLE OF CONTENTS CHAPTER ONE: INTRODUCTION……………………………………………………………………………1 1.1 Purpose of the Study.......................................................................................................2 1.2 Research Methodology...................................................................................................3 1.3 Literature Survey..............................................................................................................4 CHAPTER TWO: THE ORIGIN OF BLACK CHURCHES IN GREAT BRITAIN………......8 2.1 Introduction……………………………………………………………………….8 2.2 Black Antecedents in Britain…………………………………………………..9 2.2.1 Genesis of Black Antecedents in Britain…………………………………………….....9 2.2.2 Retributive Effects of Slavery in British Social Landscape……………………….13 2.2.3 The Abolition of Slavery Recipe for Inclusiveness of Blacks in Britain……………………………………………………………………………16 2.2.4 New Paradigm in Migration Pattern of Blacks to Britain…………………………21 2.3 The Origin of Black Churches in Britain………………………………….....22 2.3.1 Azusa Street Movement: Precursor to British Pentecostalism…………………...22 2.3.2 British Pentecostalism: The Darkroom for the Emergence of Black Churches.................................................................................................27 2.3.2.1 Sunderland the British Pentecost……………………………………………….28 2.3.2.2 Thomas Brem Wilson – The First Black Church Pastor in Modern Britain…………………………………………………………………….30 2.3.2.3 Second Phase of Black-led Churches in Britain – Daniel Ekarte Model………………………………………………………………37 2.4 Black Christian Heritage – Pre-Windrush Era………………………………39 2.4.1 Black Heroes of Faith in Britain……………………………………………………..39 2.4.2 Public Engagement of Black Heroes of Faith....…………………………………… 41 2.5 Windrush and the Black Church Movement in Britain……………………46 2.5.1 The Third Stream of Black-led Churches in Britain........…………………………46 2.5.2 Dysfunctional Assimilation in Britain – Black-led Church
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