This paper began by recognizing the critical issue that the emergence of AIC has impacted on the growth of African Christianity. The purpose of this study is to examine the reasons for the emergence and rapid growth of AICs, to briefly give typology of the churches, to describe the general theological characteristics of the churches, and to evaluate the significance of AICs for missiology. And finally 1 will try to give future direction and development of the churches Many scholars defined African independent church as a church which has been founded in Africa, by Africans, and for Africans. But later many African churches founded by European mi ssionaries became independent. So this term became inadequate and the term African indigenous churches was proposed. As mission-founded churches have been regarded as indigenous, it was also inadequate “ African initiated churches" and “ African instituted churches" are terms that avoid these difficulties. There are six causative factors of the emereæ nce and !!:rowth of AICs with which various scholars agree: ( 1) oppressive colonial situations making AICs be home of Africans as socio- political factor; (2) Protestant denom inationalism creating separate denominations ; (3) Bible translation giving AICs an ability to interpret the Bible; (4) accidental and incidental factors such as personal crisis and various epidemics; (5) strong reaction to western missions and colonialism; and (6) re]jgious factor as the most important one The AICs has contributed to shape African theology. Several theological characteristics of AICs can be pointed out. First, in AIC movement the emphasis on the Holy Spirit is the most crucial. The majority of AICs are of pentecostal type. Pneumatology of AICs is connected with the holistic African worldview. For them spirits pervade every aspect of individual and community life. This is evident in the prophetic and charismatic leaders. However, this view of the spirit can be an extension of traditional re]jgion. It may be a danger of producing syncretism. So AICs need to examine the biblical understanding of the spirit in order to avoid the false prophets who manipulate the Spirit. Second, many scholars point out an overemphasis on pneumatology in AICs so that Jesus may be superseded. But they insist that the divine healer is not the Spirit but Jesus Christ. For them Jesus Christ as the God' s mediator can be seen in the AIC leaders. They do not replace Jesus. Rather they reflect and concretize Jesus Christ. Third, soteriology of AICs is always related to divine healing. Many AICs portray Jesus Christ as the powerf비 conqueror over sickness and affliction. Prophets in AICs are the agents of God’s salvation as they try to meet people’s felt needs. In fact, salvation proc\aimed in AICs is holistic. AIC movements raise important questions for missiology. The remarkable growth of AICs and decline of MPCs request us to c\ose examination of mission methods and strategies of AICs. Before criticizing the movement we need to have an open mind to learn from them. In fact, AICs is an attempt of contextualization in the African context. Though AICs cannot be escaped from the blame of syncretism, if we are keenly aWare that contextualization is a process as it continues to develop more authentic theology which is based on the Scripture and re levant a given context. AICs motivated by the proc1amation of Spiri t- fi lled massage have shown a strong passion for mission. It’s missional effectiveness can be seen in providing the source and motivation of African people’s life.