Kapwepwe in 1978. During this period there was also a shift in the power and politics in Zambian ecclesiastical life. The churches began to assemble around three representative bodies: The Episcopal Conference of Zambia (ECZ), the Christian Council of Zambia (CCZ) and the Evangelical Fellowship of Zambia (EFZ). The ECZ was a unified voice for the component elements of the Roman Catholic Church; the CCZ was largely the traditional Protestant mission churches, the UCZ, the Anglicans etc. and the EFZ was started by the Baptists as a more Evangelical body, but as the years have passed has become increasingly Pentecostal. Following independence the colonial mission churches came under pressure from two fronts. The first was a growth in AICs that "split off from mission churches, usually because of perceived racism, or… to incorporate local elements that the mission churches would not countenance." The second came from the influx of missionaries, especially from the United States, who were sent by Pentecostal and Charismatic churches. The emphasis on the miraculous and an acknowledgement of the impact of the spiritual realm on the physical world had a great impact in Africa, where "the traditional culture of African society… draws little distinction between the spiritual and the temporal." The growth in the AICs in particular and probably the memory of the Lumpa uprising caused Kaunda to impose "a ban on the registration of new churches", in 1988 to "stem what he considered to be an 'unprecedented establishment of breakaway churches'". This move though was indicative of a widening gap between the church and state in regards to the economic policies, political ideologies and personal life of Kaunda. During the late 1960s the UNIP government embarked on a more radical socialist agenda which became known as Scientific Socialism. This move alarmed the wider Christian community of Zambia fearing that it could lead to Marxist Humanism in the nation. The ECZ, CCZ and EFZ took the unusual step of issuing "a joint statement entitled Marxism, Humanism and Christianity". The government fearing a backlash from the public toned down its policies. Phiri comments on this episode, "the churches discerned that the UNIP was adopting socialism not necessarily because of an ideological change of heart, but as another method of control." The success of the combined pressure prompted the three bodies to continue to work closely in terms of public policy, which Gifford goes on to note "makes