3. HISTORICAL BACKGROUND OF CHRISTIANITY AND THE IMPACT OF THE REVIVAL MOVEMENT IN THE NORTH WESTERN DIOCESE OF THE
4.3. Life within the Revival Movement in the North Western Diocese 1. Involvement in the Revival Movement
4.3.2. The Pattern of Fellowship Meetings
In the North Western Diocese fellowship meetings are normally held after Sunday services in the churches every Sunday afternoon usually at 15.30. The researcher visited fellowship meetings as is indicated in this thesis. He observed also that other groups have their fellowship gatherings on Fridays, Saturdays and Sundays. In other congregations fellowship meetings are held on the first and the last Saturdays of every month.
It was observed also that in all fellowship meetings they have the same kind of liturgy that consists of:
a) Salutations: The "Balokole''' start singing verses and the chorus of the hymn
"Tukutendeleza Yesu oli mwana gwendiga. Omusai gwo gunaziza nebaza Omulokozi" literally meaning "We praise you Jesus, Jesus the Lamb of God, purify us with your blood, we praise you the Saviour" (Niwagila 1988:251). This song has become the most famous hymn of the East African Revival. Very often it is sung in the original language of Luganda. It is also now sung in the Swahili language
"Utukufu Haleluya, sifa kwa Mwana kondoo." This hymn has also become a passport or identity card of Balokole wherever they meet each other. The word
"Tukutendeleza Yesu" is used as a signal of recognition and greeting between the brethren and as a signature tune and challenge towards all who are outside the group.
Singing is done joyfully with smiling faces. Taylor describes that this song is sung with syncopated cross rhythms, with bodies poised on the verge of dancing; it is sung incessantly until it grows almost hypnotic (1958:101). This is what Sundkler calls an
African Revival Movement. The involvement, the rhythm, the jubilation, everything about it is genuinely African (1980:115). After singing the song "Tukutendeleza Yesu" the meeting is opened by prayer asking the Holy Spirit to be present or asking Jesus Christ to reveal himself among those attending. Two or three would pray asking the Holy Spirit to be upon them. They usually kneel when praying.
b) Walking in Light: In the Swahili language this is called "kutembea nuruni.'''' In the Haya language it is called "okuleta omushand" (Interview with Herman Kataraia, Buyekela, 10/5/2002). The research reveals that at this stage, individuals share with the meeting the failures and recoveries they have experienced since last meeting.
Niwagila has this to say:
"Walking in light" may be described in the following ways:
First, the public confession where sins are mentioned one by one such as; theft, hatred, laziness, evil thoughts, bad dreams, smoking, adultery, drunkenness and so forth. This kind of confession is recommended so that the " saved" one can receive spiritual help and care from the brethren. The second is "okuhendeka" literally it is " to be broken" which means to obey the Holy Spirit and to be
reconciled with those with whom he or she has been on bad terms (1988:252).
A good example is from pastor John Kasimbazi who confessed that:
I felt I had sinned against God, particularly stealing from the Mission, and fornication. I was very, very sad.
I returned what I had stolen from the Mission. And other things I had taken from other people (Interview with Yohana Kasimbazi, Kaibanja, 23/7/2002).
In fact, Pastor Kasimbazi, a retired pastor told the researcher that there are five conditions to be followed by every member of the fellowship group. These are:
1. Every member of the group has to fight against sins and every kind of unfaithfulness.
2. Everyone should help others fight against sins.
3. Everyone should lead a life of victory that is the life of living faith in Jesus Christ, giving testimony for Him and calling others to come to faith. Loving the Lord and the neighbour.
4. Revivalists have to confess to one another and to "walk in light."
5. A revivalist should watch and obey regulations of the Church (Interview with pastor Yohana Kasimbazi, Kaibanja, 23/7/2002).
In fact, after the kuokoka (to be saved) event, the saved one has the duty to engage in proclaiming the word of God by walking in Him who is the Light as in 1 Jn. 1:5-7
This is the message we have heard from him and declare to you.
God is light; in him there is no darkness at all. If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by truth. But if we walk in the light, as he is in the light, we have fellowship with one another and the blood of Jesus, his Son, purifies us from all sin.
The phrase as employed by the abalokole may mean, to reveal or bring out certain matters to a few or to all members of the group for open discussion or solution. It is a practice that brings two things together: confession and public testimonies. Matters raised range from private, individual, public, communal, official or local. Individuals are expected to consult brothers and sisters in Jesus Christ {abalokole) instead of going to any of their family elders, or government or the 'wage ministers' (wachungaji wa mshahara).
Clergy who are not saved are all considered wage ministers in contrast to the servants of God(Watumishi wa Mungu): the saved ones. Immorality, irresponsibility, cowardice, sheer laziness and the ambition of safeguarding their position and the privileges are considered among the things that make the wage ministers preach a Gospel that is not touching people (Injili isiyoghoshiwa). They are also blamed for encouraging people to sin by preaching individualism, division, and denominationalism (wana who ya ubinafsi, udhehebu na udini) for their own benefit instead of Christ. In fact all church leaders who do not belong to revival are perceived by revivalists as wage ministers or blind leaders (viongozi vipofu). Usually one is to choose with whom the omulokole may share his or her personal affairs (Yohana Kasimbazi, 23/7/2002). Whilst some issues are kept as absolute secrets, other testimonies or confessions are meant to demonstrate the genuineness of personal salvation and give the saved courage that they can gain victory in case they confront the same issue. Again testimonies warn them about the possibility of backsliding. Backsliding may be a failure to do what one ought to have done such as helping the needy, the aged and the destitute. It is because of these practices that those in
needs such as widows, the weak, the handicapped, the sick and the sick are brought before the group for help (Acts.7).
Another aspect of 'walking in the light' is the daily public confession of sins. This is also okwechuza (to repent). But what is different is that it is done on a day to day basis. Here the revival points out that human beings live in the world full of evil. Restuta asserts that the only way to survive is to live victoriously; since our God is a forgiving God, sins are to be confessed every day and not wait until Sunday (Interview with Restuta Bulahula, Ruhija, 13/8/2002)
The Third aspect of 'walking in the light' is preaching the Word of God to the 'unsaved.' It is a responsibility of every omulokole to convey to other people the news about Jesus Christ so that they might receive Him in their lives. This includes testimonies and preaching. This might be done in buses, at spiritual mass conventions, seminars or at work. All such preachings starts with testimonies in which the speaker describes how he or she was before kuokoka (being saved) and then tells of the benefits of the wokovu (salvation). By mentioning the bad old life he or she had, the testifier underlines the misery of the zamani (past) compared to the perfection of the sasa (now) in order to motivate people to make decision of M\h(kukata shauri). Munga asserts that the key strategy is to discourage putting trust in anything or person that lies outside the scope of Revival (Munga 1998:174-175).
The emphasis on ' walking in light' where a person gets a chance to discuss his or her personal problems with a leader or another member in the fellowship, confession( with the aspect of counselling and healing) and the emphasis on carrying each other's burdens, are undoubtedly, among the essential that brings relief to people joining the Revival Movement.
c) Reading the Word of God: when this basis of openness has been established, one of he leaders of the group turns to a passage of the Bible, which is read aloud by various members, taking a few verses each. After reading the text, "tukutendeleza Yesu" is sung. In some
verse and quickly turns to an account of some personal experience of his or her own. The other members in the group follow, usually choosing the same verse, but sometimes referring to another verse in the passage that has been read, or in some other parts from the Bible. Or one has to present what was presented at the previous convention. Interestingly, it was observed that during faith sharing, every one began speaking and sharing the Word of God.
Even illiterates who do not know how to read and write reflected easily the passages.
In this process, the basis of every contribution is a testimony of thankfulness for some aspects of truth which had been revealed in the speaker's own experience. The challenge here is that some participants in the group 'digested' just one verse and as a result they did not understand the passage as a whole on in its context. It was also observed that whenever a contribution stimulated the sense of thanksgiving, there was a burst of singing of
"tukutendeleza Yesu." The researcher also observed that even within the fellowship group there is a division; those who are financially well off or influential and the poor. The well off sometimes do not respect the witnesses of the poor. You will hear a big response of singing
"tukutendeleza Yesu" if the influential participant delivers his or her testimony. For the poor you will hear slow response or sometimes no response.
d) Extempore Prayer: This is the time of prayer concentrated usually on the theme that has emerged from the Bible study. Usually two or three pray aloud by insisting on what was the emphasis of the word expounded. They also pray for peace, and for more converts and for homes of fellowship goers. The prayer ends with the Lord's prayer and grace together with an additional "to be us all"(«a aboluganda boona).
e) Exchange of News: This is the time to know the news received by letters from other groups elsewhere, or the discussion of plans for larger joint meetings or conventions that may be in the offing, and events such as weddings, journeys, visiting the sick etc; and sometimes there is further confession, if some individual's conscience has been convicted during the meeting.
f) Offering: There is time for offerings which enables the increase oVenshahoya Mukama"
(God's fund). This fund helps to support disabled people, meetings, conventions, travelling and so forth.
g) Closing: " Tukutendeleza Yesu" is sung once more while people rise from their knees.
Then while sitting, news may be exchanged, greetings from other people, announcements for meetings inside and outside the area. Visitors may also introduce themselves. Finally,
"tukutendeleza Yesu" is sung again sometimes over and over and people might walk in a circle in a kind of procession or dance. At the end they shake hands with each other for the sign of peace. If there are special cases of attention, the team remains while others leave the place. If there special cases for attention, the team remains while others leave the place.