a response to sam kobia

THE ECUMENICAL INSTITUTE OF BOSSEYPart of the World Council of Churches

and Attached to the University of Geneva

A RESPONSE TO SAM KOBIA’S ARTICLE ENTITLED“DENOMINATIONALISM IN AFRICA: THE PITFALLS OF

INSTITUTIONAL ECUMENISM”

John Gaturo Gatu

Research paper presented as part of therequirement for the Module on Ecumenical

Theology

Supervised by

Prof. Dr. Odair Pedroso

1

January 2011

Table of Contents

1. Introduction ………………………………………………………. 3

2. Situation analysis…………………………………………………… 5

3. Roots and Reasons for division …………………………………….. 7

4. How Denominationalism threatens Ecumenism ……………….

9

5. Struggling for Alternatives ………………………………………. 10

5.1 Contextualized Ecumenism ………………………………………. 10

5.2 People Driven Ecumenism ………………………………………. 11

2

5.3 More Inclusive definition of ‘church’ ………………………………

12

5.4 Companionship Ecumenism ……………………………… 14

6. Conclusion ……………………………………………………… 14

Bibliography …………………………………………………… 15

1.IntroductionEcumenism is a term that refers to efforts made by churches

in attempting to overcome their differences and move towards

unity. Kobia identifies denominationalism as a major

hindrance to institutional ecumenism in Africa. He argues

that the root of denominationalism is the way in which

Christianity was brought to Africa. He asserts, “Jesus

Christ founded one church but European and American

missionary activities in Africa in the 19th century brought

and planted a divided church”1.

1 Sam Kobia, ‘Denominationalism in Africa: the pitfalls of Institutional Ecumenism’ in: The Ecumenical Review, Geneva: WCC, 2001, 295-305, 305.

3

According to D. Crafford there are four different

manifestations of the ecumenical movement. First form is the

institutional ecumenism characterized by the cooperation

institutions, organizations and programs. The second is the

theological ecumenism that is practiced in the training,

conferences and theological discussions; third is spiritual

ecumenism that is expressed in the intercommunion and joint

services and the fourth is the ecumenism of common service

that is concerned to reaching out to those in need. 2 In the

paper under review, Kobia addresses himself to the

institutional ecumenism focusing on the part of Africa that

became Christian through missionary endeavors in the 18th

and 19th centuries. He majorly traces the origin of

denominations in Africa to the missionary endeavors and

tries to argue why the denominations have created an

impediment to ecumenism.

Kobia rightly observes that the missionary activity laid the

seeds of denominationalism but it is important to consider

other causes of denominational landscape in Africa. Given

the many local factors that have prevailed in Africa and

elsewhere in the world, it can be said that the success of

institutional ecumenism lies in its ability to be as

flexible and as accommodative as possible.

2 James Amanze, A History of Ecumenical Movement in Africa, Gabarone: Pura Press, 1999, 27.

4

In spite of the many efforts for unity in Africa,

denominationalism continues to ravage the church. This is in

contrast to the desire of Christ in John 17 that all may be

one. The church has stubbornly refused to heed Paul’s plea

that as one body of Christ it should have unity of mind and

thought thereby avoiding divisions (1 Cor 1: 10-17)3. If God

desired church to be united, the fact of denominationalism

is then a scandal in the body of Christ. It obscures

Christians from focusing on Christ who is the head of the

church and from seeing each other as brothers and sisters in

faith, to seeing others as strangers, competitors and

sometimes enemies. Denominationalism therefore “wastes the

energy the church needs to proclaim the message of

reconciliation… is rendered powerless in the social

construction of society… for it represents and reinforces

the very forces that divide us from one another.”4 If the

church of Christ is to be effective in its mission to the

world, it must show unity especially in its mission to the

divided world.

Unity however does not imply that the church in Africa be

merged to form one mega church. It refers to the ability to

see the body of Christ beyond denominational boundaries. It

is the ability of different churches not only to dialogue

3 S. S. Maimera, ‘Denominationalism- an embarrassment for the church,’in: Voster W.S.( Ed) Denominationalism: Its sources and implications, 1982, Pretoria: Unisa, 1-10, 1

4 Ibid 9

5

and accept each other but also to be able to face social and

ecological challenges together.

Denominations should not be seen as entirely a negative

phenomenon. They represent various parts of the one body of

Christ which should be able to cooperate in the mission of

God for which the church exists. They are “an inevitable and

natural consequence that flows from a successful incarnation

of the gospel into the life and thought processes of a

people.” 5 The presence of denominations in no way means

that unity of the church is denied. They allow for

adaptation of the gospel to diverse contexts because they

represent interests, hopes, dreams struggles and ambitions

of particular sections of society and ‘are sometimes

considered and used as a means to express a theological

insight or as an enrichment of the reality of the church’6.

This paper will first look at the situation of denominations

in Africa, where a short analysis of the African

denominational situation will be presented including some

historical efforts to the institutional ecumenism. The focus

will then turn to roots and reasons for the denominations as

presented by Sam Kobia as well as other factors that

contribute to the current ecclesial landscape in Africa. The

5 Ibid 86 B. Hoedemaker & Theo Witvliet, ‘Christian Unity Reconsidered:

Comments on the dreams of the ecumenical century’ in Rethinking ecumenism: strategies for the 21st century, Freek L. Bakker et al, 2004, Zoetermeer: Uitgeverij Meinema, 109

6

final part will then suggest some considerations that would

make ecumenism in Africa a success despite the fact of many

denominations.

2. Situation analysis

The motif of African denominationalism is wider that the

missionary churches. Among the oldest are ancient forms of

Oriental Orthodox Christianity in Egypt, Ethiopia, and

Eritrea. There are then the churches which find their origin

in the missionary activities of the 19th and 20th centuries.

These are Roman Catholic and the main line Protestants that

include the Anglicans, Methodists, the Reformed churches,

the Presbyterians, and Lutheran churches. There are then the

African Instituted Churches, the Evangelicals and the

Pentecostal churches as well as Seventh Day Adventists,

Jehovah Witnesses among others.

The Evangelicals have become quite established for some time

now especially with the establishment of their African

office in Nairobi in 1966. Mercy Oduyoye observes that,

‘they were promoting denial of structural sin and locating

all African ills in the sins of the individual….this meant

conversion marked by a world denying spirituality was pitted

against struggle for justice which was then depicted as one

of the primary aims of the ecumenical movement’7. In this 7 Mercy Oduyoye, ‘Africa’ in: John Briggs et al, A history of Ecumenical

Movement volume 3- 1968-2000, Geneva: WCC, 2004, 469-493, 472

7

regard their impact as impediment to the ecumenical movement

cannot be denied. Closely related to these groups are

Pentecostal and neo-Pentecostals that largely emphasize

wellness and prosperity gospel. Numbers of these

denominations are rising quite fast although their growth is

anchored on ‘sheep stealing’ rather than new conversions.

African instituted churches (AICs) are also widespread in

Africa. They are not a direct result of the missionary

activity but resulted from efforts of African themselves to

interpret the Bible in their own context and language. Many

of them stress baptism of the Holy Spirit, reception of Holy

Spirit accompanied by speaking in tongues, healing and

exorcisms. They too contribute to the denominational

landscape in Africa that eventually affects the

institutional ecumenism. ‘The heart and dynamic of their

vibrant religious life is worship… any dialogue … will have

to zero in on worship… It is in fact nearer to the

experience and practice of the early church, which expressed

its faith not so much in proportional statements as in

hymns, doxologies, liturgies and prayer.8 These churches

therefore throw a challenge to the way institutional

ecumenism is practiced.

8 John Pobee and Gabriel Ositelu II, African Initiatives in Christianity: the growth, gifts and diversities of African indigenouschurches- a challenge to the ecumenical movement, 1998, Geneva: WCC, 50.

8

One phenomenon of African churches is poor theology. Many

including missionary founded churches have not developed

their unique theology. Many so called ecumenical churches

are very evangelical in theology and practice. Nicholas

Otieno observes that “The church has grown evangelically

without corresponding theological, liturgical and economic

maturity… organized Christianity may start to disintegrate

at the centre while it is still expanding in the

circumference.”9 Many of them affiliate with ecumenical

institutions like AACC and WCC because of their historical

beginnings and their history of missionary enterprise that

paved the way to twentieth century ecumenism. In the words

of Kobia himself, it becomes understandable that many Africans distinguish between churches “primarily as those

churches that prohibit or allow beer drinking, who worship

with eyes either opened or closed, who ‘have’ or ‘have not’

got the spirit and so on.”10

There have been continuous efforts of Institutional

ecumenism in Africa. Kobia for example observes that in

1959, an ecumenical body- East Africa Church Union

Consultation, EACUC, was formed. Its members were Lutherans,

Anglicans, Methodists, Presbyterians, and Moravians. In

9 Mercy Oduyoye, “A letter to my Ancestors” in: Nicholas Otieno and Hugh McCullum, Journey of hope: towards a new ecumenical Africa, Geneva: 2005,xviii

10 Sam Kobia, ‘Denominationalism in Africa: the pitfalls of Institutional Ecumenism’ in: The Ecumenical Review, Geneva WCC:2001, 295-305, 107

9

1960s they produced the east African liturgy that they used

in ecumenical gatherings hence they could share the

communion during these gatherings. EACUC reached a stalemate

in 1965 following disagreement on the question of ministry.

3.Roots and Reasons for divisionFrom pages 296 to 299 Kobia explains how missionaries planted

a divided church, how denominational rivalry was imported to

Africa and how churches in Africa continue in the precedence

set by the missionaries. The missionaries he says ‘sought to

partition the region along denominational lines, a trend

that was to greatly influence negatively any effort for

ecumenical cooperation in future’.11 Due to the foundation

laid by the missionary enterprise, African church has never

known unity in organic form. Christianity in the African

context is first denominational before Christocentric. Faith

is seen as only effectively practiced within a denomination.

Hence any little disagreement often leads to birth of

another church with new name but no difference in theology.

Diversity is not seen as an impediment to the gospel but

just another way to manifest the same.

Whereas Christianity was brought to Africa in a fragmented

manner, the divisions continue to increase fanned by variety

of other factors. Multiplication of denominations cannot be11 Sam Kobia, ‘Denominationalism in Africa: the pitfalls of

Institutional Ecumenism’ in: The Ecumenical Review, Geneva WCC:2001, 295-305, 299.

10

explained only due to missionary activities. The churches

they planted were mainly born out of the splits arising from

the 16th century reformation. The splits were mainly

theologically explained but other factors may in fact have

been real causes of divisions. According to social

scientists, “theological differences are not insurmountable

obstacles to the unity of the church but they are used to

justify and to legitimize sectarian lifestyles and

activities”12. This is also true in the African churches.

Many other local factors related to African context continue

to nurture multiplication of denominations.

Maimera observes that social stratification in society can

contribute to the growth of denominations. ‘When people

quarrel and struggle over religious issues … they know that

whoever controls religion controls those forces that

ultimately control bread and butter issues… the ruling class

often wins … the socially disadvantaged often interpret

their position by evolving new patterns of religious belief

to satisfy and accommodate themselves’.13 This is as true in

Africa as it was in the 16th century Europe. Many

Pentecostal churches that sprang in the 1980s were as a

12 S. S. Maimera, ‘Denominationalism- an embarrassment for the church’in: Voster W.S.( Ed) Denominationalism: Its sources and implications, Pretoria: Unisa, 1982, 3

13 S. S. Maimera, ‘Denominationalism- an embarrassment for the church’in: Voster W.S.( Ed) Denominationalism: Its sources and implications, Pretoria: Unisa, 1982,4

11

result of young people protesting against old people who

were in control of most mainline protestant churches.

Growth of denominations in Africa can also be attributed to

economic factors. There are many who start their own churches

after they fail to secure income in their existing churches.

Others see church as potential business enterprise and using

marketing strategies, they start their own churches. This

has been made worse by the emergence of the prosperity

gospel where members are taught that giving to the church

leader results to their own financial successes. Kobia

rightly observes that after missionaries, African churches

followed the same divisions in their competition in quest

for funding.

There are also nationalistic and ethnic causes of denominationalism.

Kobia observes that unity discussions have been hampered by

‘the fear of loss of denominational identity coupled with

political allegiances on the part of church leadership in

the various nation-states’14. Churches are so attached to

retaining their identities that ecumenical endeavors lack

meaningful support. There are also many tribal churches in

Africa where membership is drawn from one ethnic community.

This has even seen development of African national and

ethnic emigrant churches being established in Europe and the

United State of America.14 Sam Kobia, ‘Denominationalism in Africa: the pitfalls of

Institutional Ecumenism’ in: The Ecumenical Review, Geneva WCC:2001, 295-305, 301.

12

Ethical and moral factors also contribute to the growth of

denominations. There are cases where church leaders who are

supposed to be disciplined for moral failure leave the

church with section of followers to start their own

churches. When this happens, the church loses its moral

standing in the society and its mission is jeopardized.

African Instituted Churches resulted from the reaction of

Africans to missions and colonizers as well as the process

of individualization marked by growth individual faith and

translation of the Bible in vernacular. 15

4.How Denominationalism threatens EcumenismDenominationalism is a challenge to the institutional

ecumenism as well as to any kind of unity or cooperation

between churches. Missionary enterprises planted a divided

church in Africa. They taught Africans to treat each other

as the other who is to be avoided because of the different

way of worship. Prejudices, suspicion and sometimes hatred

were created and continue to be strengthened as churches

continue to ensure they are in good relations with their

mother churches. This kind of suspicion and prejudice

prevents honest and open sharing in ecumenical discussions.

The concern becomes how to strengthen denominational

identity and impact rather than how to strengthen the body 15 M. L. Daneel, Fission- Dynamics of African Independent Churches in:

Voster W S. Ed Denominationalism: its sourcses and implicatons, 1982,Pretoria: Unisa, 101-135

13

of Christ in its mission. For this reason, ‘once promising

ecumenical structures have fallen far short of their

intended objectives’16

Dependence on the West and North for funding has prevented

churches in Africa from developing their own theology that

would take into account the context of the African church.

They continue to operate according to whims of the rich

partners some of whom can only promise support if and only

when African churches operate as directed. This prevents

churches in Africa from prioritizing ecumenical efforts.

Sometimes the churches are competing for the common donors

so when one church receives the donation, the other may

consider the other as a threat hence creating suspicion and

mistrust.

Church leaders also view their churches as structures of

authority and power with associated prestige and privileges.

This is because after missionary enterprise, ‘African

nationals assumed church leadership and embarked on

strengthening their church’.17 When they come to the

ecumenical encounters, their positions may not be revered

and therefore they feel undermined. True ecumenism calls for

servant leadership that recognizes that no one owns the


17 Ibid 303

14

church but the church is God’s with leaders being only

stewards.

As denominations continue to multiply, there are instances

of sharp disagreements and conflicts prior to breakages. In

other instances the church leader or pastor curves out a

section of members from the former church to form the new

denomination. Due to these histories, leaders of different

denominations cannot accept each other as ‘fellow servants’

who are called to work for the common body of Christ. They

therefore live in suspicion and sometimes live on blaming

and scandalizing each other. This has been made worse by

Individualism and consumerism of modern world that has

accelerated the theology of prosperity gospel. In that

environment, ecumenical efforts are undermined.

There is also lot of competition for members among many

denominations. Churches use all kind of strategies to be

more attractive. Due to this other denominations are always

viewed as competitors who are out to ‘steal sheep’. Instead

of thinking of how churches can unite for mission they are

involved in scheming how they can keep ahead of competition

to maintain ‘church growth.’

To strengthen denominational identity churches have

neglected ecumenical institutions in favour of

denominational ones. An example is St Paul’s United

Theological College in Kenya. Today, all the sponsoring

15

churches have started denominational theological

institutions weakening the original ecumenical vision.

5.Struggling for Alternatives5.1 contextualized Ecumenism

Kobia observes that ‘the legitimacy of ecumenical movement

in Africa will be a major issue if it does not struggle and

be seen struggling for alternatives’.18 Institutional

ecumenism cannot be said to be a success story in Africa.

The motivations for unity in Africa are very different from

the motivation to unite of the western churches that has led

to the creation of modern ecumenical movement. In the West,

the seeking for unity is an attempt to heal historical

wounds and to overcome rifts caused in their past histories.

The African church cannot identify with these divisions.

Consequently, “institutionally led ecumenism has had little

impact in unifying Africa’s fragmented churches …there is

need to seek new approaches in order to revitalize and unite

the African… churches’19. This calls for serious reflection

on inculturation and contextualization of Christian faith in

Africa.



16

Kobia observe that the African churches, have both

‘evangelical and ‘ecumenical’ elements and has no history of

doctrinal unity. Doctrinal diversity is taken for granted

and does not hinder church from uniting for a common witness

to the world. This can be seen in the case of some local

ecumenical organizations such as the National council of

churches of Kenya (NCCK). It has a membership of over many

different churches in Kenya but like many ecumenical

organization in Africa, it does not talk about or seek

organic unity but is mainly focused on ecumenism for common

service to society. Around this aim, churches readily unite

without being obscured by their confessional diversities.

Any ecumenical endeavors in Africa must be in dialogue with

Africans themselves, use local images and languages, and

address issues that are of concern to African Christianity.

Any attempt for unity should at the same time appreciate

diversity in Africa as a positive contribution to the

desired unity. Kobia calls for ‘critical reflection,

dialogue and creative exploration of local alternatives’.

Contextualization however should not threaten the

universality of the gospel.

5.2 People Driven Ecumenism

Kobia observes that “the institutional forms of ecumenism

articulated and practiced by the educated elite must enter

into sufficient dialogue with the less structured and more

17

numerous people driven forms of ecumenism”20 People driven

ecumenism is not formulated in theological terms but

practical terms. Africans have always lived in community.

They retreat to some non-denominational unity during

religio-cultural rituals like weddings and funeral where

church divisions are overlooked.

People driven ecumenism call the churches to come together

around issues that affect day to day lives of the people,

and act as a people of God. To do this, ‘It is imperative

that congregations recognize that they belong to a larger

‘whole’ that defies denominational boundaries’.21

The future of any institutional ecumenism in Africa

therefore lies in a complete paradigm shift of it vision and

mission. Ecumenical institutions in Africa must respect

diversity but create forum for all to meet and walk together

in fellowship. The approach of Global Christian Forum where

Christians from different confessions meet in order to share

experiences in the journey of faith is move in this

direction. The Forum’s conference held in Indonesia in

October 2011 observed the following:

The practice of sharing personal and community faith

journeys is central to the GCF, and we believe it is one of

the Forum’s unique contributions to the body of Christ. It 20 Ibid 303.21 Otieno Munara, ‘Unity of the Church and unity of human kind’ in:

D.W. Waruta, African church in the 21st century: challenges and promises, Nairobi: AACC, 1995, 37-45, 41

18

demystifies and bridges differences between us, leads to

mutual appreciation, encourages humility, and helps us to

recognize the work of the same Holy Spirit in each other's

lives”22.

The forum however should move from just a forum to share

experiences in faith to highlighting contexts in which they

are exercising their faith and what they are responding to

mundane challenges in their contexts.

5.3 More Inclusive Definition of ‘Church’

Two cannot walk together unless they agree. Church unity is

only possible between those who recognize each other as

church. African church must opt for definitions that

encourage fellowship. There is need to redefine the ‘one,

holy, apostolic church’ in a manner that accommodates

divergent expressions of faith in Africa where in some

churches spiritual gifts are more emphasized than Eucharist.

Expressions and definitions used must create mutual

recognitions, respect, understanding and growth. Kobia

observes that ecumenical movement in Africa must:

Engage in dialogue for mutual enrichment, treating encounter

as learning experience… an ecumenical movement that has held

up a basic ecclesiology of Koinonia should be committed to a

critical solidarity of all who claim to belong to the body

of Christ. Such solidarity invites all within the body to 22 Global Christian Forum, Message from the Second Global Gathering of the Global

Christian Forum 4 - 7 October 2011, Manado, Indonesia, 11 Nov 2011 http://www.globalchristianforum.org/manado_updates/manado_message.php

19

http://www.globalchristianforum.org/manado_updates/manado_message.php

endeavor to live amicably and respectfully despite

differences… solidarity takes precedence over reservations

and cynical interpretations23

This is important realizing that churches in Africa do not

derive their differences out of very developed theologies

but out of different practices. Many Africans distinguish

between churches primarily as those churches that prohibit

or allow beer drinking, who worship with eyes either opened

or closed, who ‘have’ or ‘have not’ got the spirit and so

on.24 Ecumenism in Africa must therefore allow for African

churches to meet and exchange ideas allowing each to learn

from one another without feeling threatened.

When this happens, genuine Koinonia emerges, friendships are

established, dialogue is sustained, relationships are

solidified, misunderstandings and stereotypes are

identified, and trust is built. Without such non-prejudiced

listening and encounter, it would be extremely difficult to

create meaningful ecumenism with the African Instituted

Churches as well as many evangelical and charismatic

churches. They cannot fit into a confessional framework

because their “communication are not statements but stories,

not theological arguments but testimonies, not definitions

but participatory dance, not concepts but banquets, not

23 Sam Kobia, ‘Denominationalism in Africa: the pitfalls of Institutional Ecumenism’ in: The Ecumenical Review, Geneva WCC: 2001, 295-305, 304.

24 Ibid 297

20

systematic arguments but songs, not hermeneutical analysis

but healing… these categories have theological dignity.”25

5.4 Companionship Ecumenism

Ecumenism in Africa should be characterized by fellowship

and companionship. It must consider that ‘elements other

than doctrinal conformity are necessary in the struggle for

ecumenical unity, that one can be church leader without

understanding the Nicene Creed…(and that) denominations

based on theological categories are not the only way of

grouping churches’.26 Churches must recognize, respect and

walk alongside each other as they together respond to issues

such as governance, standards of living, disaster

management, peace and justice. In this companionship,

African Initiated Churches, Catholics, Pentecostals,

mainline Protestants as well as Evangelicals will feel fully

welcomed to participate and become united in ‘reconciled

diversity’27. To this goal, Mercy Oduyoye writes:25 Walter J Hollenweger (in foreward to) John Pobee and Gabriel Ositelu

II, African Initiatives in Christianity: the growth, gifts and diversities of African indigenous churches- a challenge to the ecumenical movement, 1998, Geneva: wcc, ix.

26 Walter J Hollenweger (in foreward to) John Pobee and Gabriel OsiteluII, African Initiatives in Christianity: the growth, gifts and diversities of African indigenous churches- a challenge to the ecumenical movement, 1998, Geneva: WCC, xi.

27 Martien E. Brinkman (quoting A. ahoutepen) A Differenr Kind of Ecumenism, in: Freek L. Bakker, Rethinking Ecumenism, Zoetermeer:

21

We have promised ourselves to develop ecumenically-minded

leadership, to replace our confessional fundamentalism with

the zeal for joint-work in mission. We shall not be partners

only, but companions, a people walking the Emmaus road 28

6) ConclusionKobia has traced the roots of African denominationalism to

the missionary enterprise but there are many other factors

that continue to enhance multiplication. Many of these

factors are not directly related to missionaries but the

context of African church. In spite of many denominations,

African church must endeavor towards unity as desired by

Christ. This calls for the ecumenical work in Africa to be

adapted to the African context as has been discussed in this

paper.

Bibliography

Amanze James, A History of Ecumenical Movement in Africa, Gabarone: Pura press, 1999.

Bakker Freek L. et al (Eds), Rethinking Ecumenism: strategies for 21st Century Zoetermeer: Uitgeverij Meinema, 2004.

Uitgeverij Meinema, 93-104, 9928 Mercy Oduyoye, “A letter to my Ancestors” in: Nochlas Otieno and

Hugh McCullum, Journey of hope: towards a new ecumenical Africa, Geneva: 2005,xviii

22

Daneel M. L, “Fission- Dynamics of African Independent Churches” in: Voster W S. Ed) Denominationalism: its Sources and Implications, , Pretoria: Unisa, 1982.

Hoedemaker B & Witvliet Theo, ‘Christian Unity Reconsidered:Comments on the dreams of the ecumenical century’ in: Rethinking ecumenism: strategies for the 21st century, Zoetermeer: Uitgeverij Meinema, 105-120

Kobia Sam, ‘Denominationalism in Africa: the pitfalls of Institutional Ecumenism’ in: The Ecumenical Review, Geneva WCC: 2001, 295-305

Maimera S. S, ‘Denominationalism- an embarrassment for the church’ in: Voster W.S. (Ed) Denominationalism: Its sources and implications, Pretoria: Unisa 1982.

Oduyoye Mercy, ‘Africa’ in: John Briggs et al, A history of Ecumenical Movement volume 3- 1968-2000, Geneva: WCC, 2004, 469-493, 472

Oduyoye Mercy, “A letter to my Ancestors” in: Otieno Nicholas and McCullum Hugh, Journey of hope: towards a new ecumenical Africa, Geneva: 2005.

Pobee John & Ositelu Gabriel II, African Initiatives in Christianity: thegrowth, gifts and diversities of African indigenous churches- a challenge to the ecumenical movement, Geneva: WCC, 1998.

Richey E. Russell (ed) Denominationalism, Nashville: Abingdon,1977.

Sife Eric and Glasser Arthur, Mission in Crisis, London: Intervarsity Fellowship, 1961.

Waruta D.W, African church in the 21st century: challenges and promises, Nairobi: AACC, 1995.

23

Global Christian Forum, Message from the Second Gathering of the Global Christian Forum 4 - 7 October 2011, Manado, Indonesia, 11 Nov2011 http://www.globalchristianforum.org/manado_updates/manado_message.php

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a response to sam kobia

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