The main topic of this book is the tendency among young people in
East Africa to turn from the traditional Church towards new
charismatic movements such as the Balokole, which emphasise
material over spiritual wealth. The book will examine the reasons
for this and its possible effects; it will consider the
implications for the Church and possible action to take. The book
is divided into 9 chapters. Chapter 1 gives an overview of the
history of the Christian Church, especially in the context of its
commitment or otherwise to fighting poverty, and other problems
which have contributed to the rise of the Balokole. Ideas on unity,
catholicity and holiness are discussed in relation to the Church's
duties, especially the Apostolic tradition of carrying on Christ's
mission. Chapter 2 turns to young people's views of the Church and
its role. It argues that love, the basis of the Christian message,
must imply a practical duty of care; and considers whether the
Church's failure to offer real help is connected with young
people's growing preference for non-traditional religion. It also
looks at other problems such as family breakdown and unemployment,
which are facing young people. Chapter 3 explores the Balokole
movement and its links (or, mainly, absence of links) to
established Churches. Its similarity to American movements such as
Word of Faith is considered, and its message of 'prosperity
teaching' is examined. As well as criticising Balokole distortion
of Biblical messages about wealth and other matters, the chapter
praises the way it incorporates traditional African elements, such
as dance and music, into its worship. Should the traditional Church
consider doing the same? In Chapter 4, contextual theology is
discussed, particularly liberation theology. This Latin American
development is considered in the context of contemporary African
problems including recent ethnic conflict, widespread corruption
and injustice. It is argued that liberation theology - a practical
commitment to fighting poverty and injustice - is both a Christian
duty and the best way to prevent the further spread of movements
like the Bakolole. Chapter 5 returns to the American origins of the
Bakolole movement, and gives an overview of various scholars who
have attacked the 'Word of Faith' movement. It uses this criticism
of the often corrupt, exploitative leaders of such movements as an
opportunity to urge all leaders - including Church leaders - to
reflect on and improve their own practice. Chapter 6 looks at the
plight of young people in East Africa. It acknowledges the fact
that the Bakolole have often given these people hope and a voice
where all other institutions have failed them. As neither their
families nor their governments are able to help, it is argued that
the Church must fulfil its mission to serve as both family and
community network, even if this means abandoning its long-standing
habit of not getting involved in politics. Chapter 7 identifies the
root cause of many of the problems discussed in the previous
chapter: corruption. It explores the way bribery; nepotism and
tribalism have poisoned East African political life, undermined the
rule of law and led to grave injustices such as the treatment of
the Buganda people. If this culture is to end, the Church must take
the lead, and also root out corruption in its own ranks. In Chapter
8, practical ways of applying liberation theologyare discussed. The
chapter mentions worldwide organisations committed to fighting
poverty, with which the Church could work, and looks at examples
from recent history such as the anti-apartheid struggle in South
Africa. It considers the various criticisms of liberation theology
which have been made by conservative elements, and refutes these,
looking at the Christian and Biblical roots of modern anti-poverty
movements. The Church's role as the conscience of society is
emphasised.
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