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The Spiritual Duel John Alexander Dowie This spiritual duel took place in the beginning of the 20th century between Hadhrat Mirza Ghulam Ahmad (as), the Promised Messiah and Founder of Ahmadiyya Muslim Jama’at and John Alexander Dowie, a Scottish clergyman in the United States of America. He was the founder of the city of Zion, Illinois, and the Christian Catholic Church. He was an evangelist and faith healer and claimed to be the re-emergence of Prophet Elijiah. Full of hatred of Islam, Dowie employed foul abuse against it. In 1902, he published a prophecy that unless Muslims of the world became Christian, they would meet with death and destruction. Hadhrat Mirza Ghulam Ahmad (as) wrote a leaflet in reply enumerating beauties of Islam and said that he had been sent by God as the Promised Messiah. In September 1902, Hadhrat Ahmad (as) proposed a challenge of prayer duel to Dowie that whosoever is the liar, that person may perish in the lifetime of the other. Dowie did not respond but continued his anti-Muslim tirade. On February 14, 1903, Dowie wrote in his paper: I pray to God that Islam should soon disappear from the world. O God, accept this prayer of mine. O God, destroy Islam. Again, on August 5, 1903, he wrote in his paper: The black-spot on the mantle of man (Islam) will meet its end at the hands of Zion. In 1903 Hadhrat Mirza Ghulam Ahmad (as) re-instated the challenge and said: “He will depart this life with great sorrow and torment during my lifetime” and "Be sure, calamity is due to befall Dowie's Zion." When Dowie was told of this challenge, he boasted: "Can you imagine me answering to these gnats, and flies. If I were to put my foot on them, I could crush them to Death.” (Leaves of Healing, December 27, 1903) On March 8, 1907, Dowie died, abandoned and disgraced. Hadhrat Mirza Ghulam Ahmad’s victory in this duel was publicized by many newspapers of that time. "The Qadian man predicted that if Dowie accepted the challenge, `he shall leave the world before my eyes with great sorrow and torment.' If Dowie declined, the Mirza said, `the end would only be deferred; death awaited him just the same, and calamity will soon overtake Zion.' That was the grand prophecy: Zion should fall and Dowie die before Ahmad. It appeared to be a risky step for the Promised Messiah to defy the restored Elijah to an endurance test, for the challenger was by 15 years the older man of the two and probabilities in a land of plagues and famines were against him as a survivor, but he won out." (Truth Seeker, June 15, 1907) "Dowie died with his friends fallen away from him and his fortune dwindled. He suffered from paralysis and insanity. He died a miserable death, with Zion city torn and frayed by internal dissension. Mirza comes forward frankly and states that he has won his challenge." (Herald of Boston, June 23, 1907) The Spiritual Duel Ahmadiyya Muslim Jama`at Canada 10610 Jane Street, Maple, ON L6A 3A2 Tel: 905 303-4000 E-mail: [email protected] Printed in Canada Web site: www.ahmadiyya.ca .

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The Case of the Christian Catholic Apostolic Church in Zion
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion The example of Christian Zionism in South Africa seems to perfectly illustrate the scholarly vogue for portraying Christianity in Africa as an eminently ‘translatable’ religion. Zionism – not to be confused with the Jewish movement focused on the state of Israel – is the largest popular Christian movement in modern Southern Africa, to which millions in South Africa, Swaziland, Lesotho, Mozambique, Botswana, Zimbabwe and Zimbabwe belong; by the 1960s, 21% of Southern Africans were Zionist.1 However, with now over three thousand active Zionist churches in the Southern African region, there is no single Zionist organization. The biggest is the Zion Christian Church in northern South Africa, with six million members, while the vast majority of Zionist churches have between fifty and two hundred members.2 Adherents of this diffuse, decentralized movement have historically been drawn from South Africa’s working-classes; today, Zionists are still perceived as representative of the rank of minimally educated, economically marginalized black South Africans. And although thus vastly diverse, a unifying feature of Zionists across this region is their emphasis on health and healing. Almost uniformly, a Zionist service centers on a healing event during which congregation members receive prayer from a ‘prophet’ for a physical, emotional or psychological ailment. Some churches still eschew both Western and African medicine in favor of exclusive reliance upon prayer.3 Both scholarship and popular perception have largely understood Zionism as a uniquely Southern African phenomenon, entirely indigenous to the region.
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