On a chilly Sunday morning in South London, the quiet of an industrial backstreet is broken by the sound of rhythmic drumming and Yoruba hymns.

Inside the New Jerusalem Parish of the Celestial Church of Christ, worshippers dressed in white robes sway, clap and sing with fervor. The air is filled with jubilation, music, and prayer — a scene more reminiscent of the Nigerian city of Lagos than London.

This congregation is one of many across the U.K. — and indeed the world — where African Christianity is not just surviving, but thriving.

As African migrants settle across Europe, North America and the Middle East, they are bringing their churches with them. And far from being fringe communities, these congregations are increasingly dynamic, expanding and reshaping the landscape of global Christianity.

The rise of reverse mission

Throughout the 19th and 20th centuries, Christianity flowed from Europe and North America to Africa, often carried by missionaries.

But in the 21st century, the pattern has reversed.

“This is the age of reverse mission. Africa is no longer just a receiver of the Gospel — it is now a major sender.”
— Dr. John Mbiti, Kenyan theologian

African-led churches are now sending their own missionaries abroad, and many are planting churches in former colonial capitals.

“This is the age of reverse mission,” said Dr. John Mbiti, the late Kenyan theologian who famously described Africans as “notoriously religious.”

“Africa is no longer just a receiver of the Gospel — it is now a major sender.”

Several protestant denominations and churches such as Nigeria’s Redeemed Christian Church of God and Winners Chapel have planted thousands of branches globally. Kenyan-founded congregations like Christ Is the Answer Ministries and Jesus Celebration Centre have followed suit, opening new churches in cities like Toronto, Dubai and London.

The New Jerusalem Parish, while smaller in scale, reflects this global shift. What began as a handful of believers meeting in homes has grown into a full-fledged parish serving the spiritual and social needs of West African immigrants in London.

More than worship

For many migrants, these churches offer far more than spiritual nourishment. They serve as social lifelines, helping newcomers navigate unfamiliar systems, find housing, secure jobs and build community. The church becomes a place of belonging — one that understands both their spiritual needs and the cultural tensions of life in the diaspora.

“Church was the first place I felt at home after arriving in the U.S.,” said Benson Mwangi, a former Kenyan caregiver in Canada who communed in the Kenyan Global Church-Toronto. “It wasn’t just about prayer. It was about connection, survival and finding purpose.”

“We were fortunate to find a church that was closed for several years. We were ready to finance it and make our own church for Kenya, Uganda and Tanzania.”
— Dr. Kiiru Chomba, Trinity Episcopal Church, Pennsylvania

In addition to worship services, many diaspora churches run midweek programs for youth, single mothers and those seeking employment. They often host immigration advice clinics, offer counseling and celebrate cultural festivals. The blending of religious and cultural identity is central to their success.

“We were fortunate to find a church that was closed for several years,” said Dr. Kiiru Chomba of the Trinity Episcopal Church in Pennsylvania. “We were ready to finance it and make our own church for Kenya, Uganda and Tanzania.”

Tensions, translations and a shifting map

Despite their rapid growth, such African megachurches in the diaspora face challenges.

Cultural misunderstandings sometimes lead to tension with local authorities, especially around zoning laws, noise levels and building codes. In France and Germany, stricter secular policies have at times limited public religious expression.

Inside the churches, generational divides are also emerging.

While older members embrace traditional hierarchies and doctrines — including teachings on prosperity and gender roles — younger members raised abroad often push for more egalitarian leadership and a theology that resonates with their lived experience.

Still, many churches are adapting. Some have added English-language services. Others include modern gospel bands, women pastors or interdenominational outreach. What remains consistent is the vibrant, charismatic spirit of worship — a defining trait of African Christianity.

A growing global presence

According to the Center for the Study of Global Christianity, Sub-Saharan Africa is now home to more Christians than any other region on earth. In 2020, some 650 million people in Sub-Saharan Africa identified as Christian. By 2050, projections suggest the Christian population in Sub-Saharan Africa will more than double, reaching over 1.1 billion, according to the Pew Research Center.

This demographic reality is being reflected in churches worldwide, especially in major urban centers with large African immigrant populations.

In London, African churches are among the fastest-growing. Many, like the New Jerusalem Parish, are breathing new life into disused or declining buildings, transforming industrial spaces into sanctuaries of celebration and healing.

A new shape for global Christianity

What we are witnessing, some said, is not simply the result of migration patterns, but a reimagining of what the global church can be. African megachurches in the diaspora are forging new spiritual communities, blending old and new, local and global, sacred and social.

“This is no longer just about Africans abroad,” said Anita Mweru, a Kenyan living in London. “It’s about global Christianity becoming truly global, not Western or Eastern but shaped by the voices and visions of many peoples.”

• Joseph Maina is a freelance journalist based in Naivasha, Kenya. He holds a BA in journalism from the University of Nairobi.
• First published in Religion Unplugged. Reproduced with permission.
• Flashes of Insight is an international publication. The editorial policy is that spelling reflects the country of origin.