African Churches Thrive in London’s Backstreets – Reuters

By Simon Dawson and William Schomberg

LONDON – On a chilly, overcast Sunday morning, a street filled with closed builders’ yards and storage units comes alive with hymns in Yoruba, a West African language, echoing from a converted warehouse that now serves as a church.

As musicians play drums, keyboards, and guitars, the congregation—clad largely in white robes—grows to about 70 people. Some women kneel and prostrate themselves on the floor in prayer, while a speaker reminds attendees of prohibited activities: no smoking, drinking alcohol, or engaging in black magic.

Outside, a pastor sprinkles holy water on a car, offering a blessing to a woman seeking protection from accidents.

This vibrant scene at the Celestial Church of Christ mirrors what occurs at several other African Christian congregations in the area, contributing to a thriving community of African churches in south London.

Approximately 250 black majority churches are believed to operate in Southwark, where 16 percent of the population identifies as having African heritage. This borough represents the largest concentration of African Christians outside the continent, with an estimated 20,000 congregants attending services each Sunday, according to researchers from the University of Roehampton.

The establishment of Caribbean churches began in the late 1940s and 1950s with the arrival of workers and their families from Jamaica and other former British colonies. African churches started emerging in London in the 1960s, followed by a second wave in the 1980s, mainly comprised of migrants from Nigeria and Ghana who aimed to establish community and maintain cultural ties to their home countries through church establishments, often within private residences, schools, and office spaces.

As these communities expanded, churches transitioned into larger venues such as bingo halls, cinemas, and warehouses, attracting congregations of up to 500 and actively streaming services online.

This thriving activity stands in stark contrast to the dwindling attendance at many traditional Church of England locations.

"We pray for this country," said Abosede Ajibade, a 54-year-old Nigerian who moved to Britain in 2002. "People here brought Christianity to Africa, but it doesn’t feel like they serve Jesus Christ any more."

Every Sunday morning in south London, one can observe worshippers donned in vibrant African attire heading to various churches, each showcasing their unique worship styles. Some churches exclusively sing hymns in African languages, while others stick to English. Full immersion baptisms take place in the chilly waters of the English Channel, and some congregants express the presence of the Holy Spirit through unexpected speech in unknown languages.

Despite these diverse practices, researchers from the University of Roehampton identified commonalities among the churches, including a commitment to professional development, a dedication to lengthy Sunday services, and typically raucous worship.

"That is how we express our joy and gratitude to God," stated Andrew Adeleke, a senior pastor at the House of Praise, one of Southwark’s largest African churches, housed in a former theater. "The church is not supposed to be a graveyard. It is meant to be a space of celebration and worship, a place to express our love to God even amidst life’s challenges."

While many enjoy these lively services, the amplified sounds have led some residents to voice complaints to local authorities. Nevertheless, the challenges facing these churches extend far beyond noise; many provide food to those in need or work with at-risk youth to prevent gang recruitment.

Andrew Rogers, who led the research team from the University of Roehampton, shared insights on the delicate balance pastors must maintain as they strive to retain the church’s African identity while appealing to first-generation immigrant children who have grown up in Britain. These younger congregants often adopt a more liberal worldview that can clash with conservative Pentecostal teachings.

Rogers recounted a conversation with a pastor who expressed frustration at his inability to discuss religious miracles with his children. "If the church doesn’t adapt, then they are going to leave and look elsewhere," he warned.