| Chapter 1: | The Contribution of Rainisoalambo to the Indigenization of the Protestant Churches in Madagascar |
This is a limited free preview of this book. Please buy full access.
The revivalists in the Reformed Church follow the liturgy of revival that was in use in Rainisoalambo’s time. Beginning with exorcism and the laying on of hands for the empowerment of the Christians, especially the sick, the Reformed Church inherited Rainisoalambo’s method of driving out the demons. In the Reformed Church, there is only one person who commands the demonic powers to depart. This person does not move but stays at the front of the church. After the demon is driven out, all of the shepherds lay their hands on the head of the kneeling person. The sequence that follows is similar in all of the tobys.
In the Lutheran Church, many congregations include the healing ministry in the main service on Sunday mornings. After the sermon, the collection is taken, announcements are shared, and the healing ministry begins. The healing concludes with the final benediction. This is why the Lutheran Church considers the healing ministry as a central part of a full worship service.
Each Protestant church, then, has its healing ministry in the church. The church clearly accepts and is pleased with the healing ministry brought about by Rainisoalambo. The inclusion of healing in the liturgical life of the Protestant churches has become a visible and tangible part of the legacy of Rainisoalambo, as well as providing significant health and wellness care for many of the most vulnerable and marginalized people in the country.
For Christians, important rituals such as marriage, baptism, or communion all have liturgical texts as a scriptural foundation. There are key texts that are used often, or always, in such rituals. Like these, the healing and caring ministry brought by Rainisoalambo has its foundational scripture texts, which are used liturgically before each service of healing. Rabehatonina is one of many authors to identify these as the following: John 14:12–17; Mark 16:15–20; Matthew 18:18–20; and John 20:21–23.32 These texts are used throughout the different parts of the revival movement. Whether you go to Soatanàna, Manolotrony, Ankaramalaza, or Farihimena or to camps of the Reformed revival, you will hear these four texts read before the healing ministry.33