Christianity at the time of global history

Orthodoxy, Catholicism, Protestantism… The major denominational categories which are used today to situate the Churches are the fruit of a European history. Until the end of the 20th century, they reigned almost unchallenged. In this 21st century where the “South is reinventing the world” (1), will we be able to rely on these inherited classifications indefinitely?

The African example, marked by a polycentric ecclesiogenic creativity, questions us. In Ivory Coast, how to classify the movement of the Dehima Churches, resulting from the teaching of the prophetess Marie Lalou? Founded by a woman, this movement has hundreds of thousands of faithful supervised by bishops, called powaba. It refers to the Bible, to Jesus Christ recognized as savior. But it is also based on a cosmogony valuing Mother Earth.

In Madagascar, the Apokalypsy Church thwarts our categories just as much. Initiated by Pastor André Mailhol, a former Catholic, it is similar in certain aspects to Protestantism (biblicism), but also, in others, to Catholicism (holy water), while developing certain original rituals – white prayer clothes and blue – and an assumed prophetism. And what about Celestial Christianity? Born in Benin in 1947, this great Church of African institution claims the teaching of Jesus and the Bible. But it deviates from the classical nomenclatures by a singular ritual and ascetic discipline, largely inspired by the Old Testament, among which the ban on pork.

Many other Churches and movements could be mentioned: Kimbanguism in the Congo, Harrisism in the Ivory Coast, Tokoism in Angola… For forty years, historians and sociologists have been competing in formulas to characterize these Christian currents. Churches of African institutions, independent churches? New Religious Movements?

Beyond acronyms and self-designations, it is clear that the continued growth of this presumed “off-road” Christianity now invites us to re-evaluate and enrich our repertoire of labels. Not just in light of the African dossier. In Asia, in Latin America, we also find such postcolonial mobilizations considered heterodox from the point of view of the great Churches born in Europe. These (neo) Christianities are experiencing a lasting craze, like the Luz del Mundo Church in Mexico, or the Church of Almighty God in China.

Beyond the important differences that distinguish them, they are often marked by three elements: a postcolonial or decolonial background – including via transfers of sacredness to the South –, a promotion of prophetism, in tension with the Bible, and a revaluation of the female priesthood. At a time when global history calls for an exit from methodological nationalism, but also from Eurocentrism, what if the time had come to review our main categories? “Protestantism”, “Catholicism”, “Orthodoxy” cannot reign indefinitely in the pantheon of Christian designations of controlled origin.

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