The Fifohazana: Madagascar’s Indigenous Christian Movement By Cy ...

From the beginning, Rainisoalambo used the fifth commandment as a basis for his teaching about autonomy in food, money, and materials. He led the movement in literal practice of Acts 2:44, “All the believers were together and held everything in common.” The first aim of this work was to “get a lot of food” in order to supply the pilgrims who visited Soatanàna.³¹ The broader aim was to make the revival independent of the churches.

Ultimately, the practice of cooperative labor brought about financial independence and materials for the revivalists. It supported the community’s daily needs and provided a visible sign of the members’ love and unity with one another. In the toby, the revivalists took care of the sick and looked after the poor, orphans, and widows and community members who were too old to take part in the work. The fruit of cooperative labor supported all of these ministries. The revival became more attractive to the Malagasy people through the use of these effective indigenous practices of life.

Conclusion: Rainisoalambo’s Legacy

Rainisoalambo, through his life and ministry, had a significant impact on the life and ministry of the Protestant churches of his time. This impact is still deeply felt today. Whereas many issues present today in the Protestant churches of Madagascar can be traced back to Rainisoalambo’s work, I focus here on just two: liturgical reform and renewal—including the healing ministry, the use of particular liturgical texts, and the use of indigenous song forms—and the development and training of a strong and committed group of lay ministers, the mpiandry, who support the church’s ministry all over the island.

Liturgical Reform and Renewal

The Protestant churches of Madagascar have come first to accept and then to integrate and celebrate the inclusion of healing ministries in their liturgical life. In many Reformed churches, the Wednesday evening service is given over to a service of healing.