Simon Kimbangu, the founder of Kimbanguism, is thought of by his followers as the second coming of Christ. Kimabngu performed many miracles in the Congo during the twentieth century which he called the work of Jesus Christ. Kimbangu founded and preached a faction of Christianity that impacted the Congo politically and socially. He lived during Belgian colonial rule in Congo and he opposed the colonial government. Through demonstration, he gained a massive following, but was arrested for his actions and put unjustly into prison for the rest of his life. His message to his followers was always one of peace–why did he end up in prison?
The chapter of Exodus in The Bible is a chapter that early Kimbanguists related to on a personal level. The chapter is the account of Moses, leading his fellow Jews out of captivity in Egypt. Simon Kimbangu spoke out against colonial rule and compared it to the Egyptians that held the Jews as slaves in The Bible. This idea was used to promote racial liberation in the Congo and among Kimbangu’s followers. As these comparisons and ideas grew popular with the black community, Kimbangu decided to make it a focal point of his preachings. Racial liberation was a crucial topic for Simon Kimbangu because it allowed his audience to grow immensely, even outside of the religious world. The Congolese felt the Belgian colonial rule oppressed non-Belgians and demanded change. When these citizens would hear Simon Kimbangu’s ministries, his passionate denunciation of the colonial leadership gave them hope and something in common with Kimbangu–religious and non-religious people. Although his message was in opposition to colonial rule, Kimbangu never encouraged violence against the regime. He was referred to as the liberator of the Blacks, but he made it clear that this did not mean he was anti-White. Like any social figure, his message was taken differently by certain people and many of his followers were anti-White who wanted to commit acts of violence against the Belgians.
Simon Kimbangu’s movement grew quickly and gained both positive and negative attention. He was beloved in Congo’s black community, but his works began to draw the focus of the colonizers. They felt that Kimbangu was a rising threat to their power. When he started to become a concern for the Belgian leaders was when his ministries began to have major social impacts. For example, Kimbangu encouraged his followers to abandon the use of the nkisi, these were objects that spirits were thought to inhabit and were used widespread throughout Congo. When Kimbangu’s followers stopped using the nkisi, so did a majority of people in the country. Colonial leaders were worried when they saw that he, by himself, could affect the entire nation. This impact occurred on the social level and was harmless to the country, but Kimbangu began to have political impacts that triggered turmoil within the Congo. His anti-colonial rhetoric opened the eyes of the black population in Congo. He highlighted the inequality and oppression in which they lived and encouraged his followers to good work–work that would better the nation and the world. Kimbangu’s message was intended to bring positive growth for the black population. It was not intended to tear down the already thriving white population, but rather peacefully elevate the black population so they could live in harmony. Being a native Congolese, Kimbangu did obtain the same rights as the colonizers, rights like freedom of speech. It was impacts like this that forced the leaders to pursue Kimbangu and try to bring him down.
It was not just the colonial leadership that were opposed to Simon Kimbangu and his teachings, but the Catholic church as well. Early on in his work, Kimbangu had the support of many Catholic and Protestant leaders and they credited his abilities as the work of Christ. However, their support did not last long. They began to look for flaws and ways to undermine Kimbangu and his work. Pastor Robert Lanyon Jennings was one of Kimbangu’s most notable opposers and he called out Kimbangu for using strictly Baptist hymns at his services. Kimbangu took this as an opportunity to peacefully demonstrate his ability, he proceeded to create the very first Kimbanguist hymn, the first of many. Léon Morel was the Belgian colonial administrator at the time and would eventually be the one to arrest Kimbangu. Morel wanted to see if the stories of Kimbangu’s healing power were true and decided to test it himself. He chose five severely ill people and brought them to Kimbangu where they were healed immediately. It was his good work that led Morel and the colonials to feel the need to eliminate him. Morel saw this incredible power first-hand and saw Kimbangu as a major threat to his control in Congo.
Throughout Kimbangu’s rise in Congo he has been compared to Christ Jesus because of the similarities that Kimbangu showed to the one he worshipped. Both Kimbangu and Jesus healed many people and executed many other miracles–most famously they raised the dead. Another aspect of Kimbangu’s story that relates him to Jesus is how they were received by authority. Jesus was beloved by his followers and they rejoiced in his good work. The Roman leadership feared Jesus and his power and did everything possible to get rid of him. Almost identical with Simon Kimbangu who demonstrated his ability and in turn built a large movement. The Belgian colonial leaders sought to bring him down because they felt he threatened their reign. Kimbanguists strongly believe that their founder was the prophesied, second coming of Christ and these similarities are often used as evidence to support their claims.
Simon Kimbangu preached his ministry during the Belgian colonial rule in Congo. He spoke out against the colonial leadership and often compared the Black struggle to that of the Jews in ancient Egypt. Kimbangu’s ministry encouraged social and political movements in the Congo. His spiritual demonstrations and growing public power made him a target of the colonial authorities, similarly to Christ Jesus. He founded a church and a movement that thrives to this day. His followers believe that he is the second coming Christ and continue to further his legacy and mission long after his passing.
