Afro Christian Religion And Healing In Southern Africa

This study seeks an understanding of one result of the syncretism of Southern African Christianity, namely, the increasing evidence among African Christians of ancestor veneration, belief in possession by alien spirits, dance-induced trancing, and witch beliefs.

Apart from the mainline, Pentecostal, and Zionist churches, there are different types of African Independent/Indigenous Churches (AIC). The greater part of the more than four thousand denominations and eight million adherents came into the AIC during the past three decades, mainly from the traditional African religious background. The important role of the diviner in the traditional society has been replaced by the prophet in the AIC; the prophet understands the worldview of his/her people, especially the cultural diseases. In some churches the office of prophet cum diviner is represented by one person. The AIC movement is the most dynamic church movement in many parts of Africa, especially Southern Africa. The consistent growth of these churches can largely be accounted for by the healing procedures they use, which ar highlighted in this study. Dr. Oosthuizen approaches healing from various angles, as sickness is not only determined by physical and psychological factors, but also by disturbed human relationships and socio-political and economic tensions.

This publication clearly indicates the dynamics of indigenous Christianity in Southern Africa with its holistic approach addressing the needs of their flocks in all dimensions of their existence. Their own church problems also receive attention.

There is a great need for healing in Africa. This need is in itself no different elsewhere in the world, but it is greatly determined by the involvement of religious communities and traditions. Faith communities and religious institutions play a major role in assisting African believers to find health, healing and completeness in everyday life.

The aim of this book is to provide a way to do justice to an African language of faith. In systematic theology, anthropology and philosophy of religion, similar debates about how to interpret an African language of faith are ongoing. Trying to avoid the ‘othering’ discourses of past generations, scholars are careful to take seriously what people in Africa say without portraying people’s beliefs as weird or backward. Yet, in their desperate attempts to avoid othering, these theologians, anthropologists and philosophers often painfully misconstrue the language of faith in Africa. Understanding the language of faith in Southern Africa is not an easy task. How should we take seriously the form of language that often seems so strange and different? I argue that, after African inculturation theology and black liberation theology, a better way to make sense of being a Christian in Southern Africa is to pay close attention to people’s language of faith. The way in which people speak of the spirit world or powers in Africa appears strange to outsiders, and the sense of community and the holistic worldview differentiates the African way of life from its Euro-American counterparts. When proper attention is paid to the use of concepts like spirit world, power, community and holism, language of faith in Southern Africa is neither as strange as it may seem, nor as romantic. By investigating these distinguishing concepts that colour language of faith in Southern Africa, this book contributes to future projects of both fellow theologians who try to construct a contemporary African theology and those who are interested in theology in Africa given the well-known southward shift of the centre of gravity of Christianity.

The study of medicine and healing traditions is well developed in the discipline of anthropology. Most religious studies scholars, however, continue to assume that "medicine" and "biomedicine" are one and the same and that when religion and medicine are mentioned together, the reference is necessarily either to faith healing or bioethics. Scholars of religion also have tended to assume that religious healing refers to the practices of only a few groups, such as Christian Scientists and pentecostals. Most are now aware of the work of physicians who attempt to demonstrate positive health outcomes in relation to religious practice, but few seem to realize the myriad ways in which healing pervades virtually all religious systems. This volume is designed to help instructors incorporate discussion of healing into their courses and to encourage the development of courses focused on religion and healing. It brings together essays by leading experts in a range of disciplines and addresses the role of healing in many different religious traditions and cultural communities. An invaluable resource for faculty in anthropology, religious studies, American studies, sociology, and ethnic studies, it also addresses the needs of educators training physicians, health care professionals, and chaplains, particularly in relation to what is referred to as "cultural competence" - the ability to work with multicultural and religiously diverse patient populations.

The Christian axis has shifted dramatically southward to Africa, Asia, and Latin America, so much so that today there are more Christians living in these southern regions than among their northern counterparts. In the case of Africa, the African Initiated Churches-founded by Africans and primarily for Africans-has largely contributed to the exponential growth and proliferation of the Christian faith in the continent. Yet, even more profoundly, these churches espouse a brand of Christianity that is indigenized and thoroughly contextual. Further, the power and popularity of the AICs, beyond the unprecedented numbers joining these churches, are attributed to their relevance to the existential everyday needs and concerns of their adherents in the context of a postcolonial Africa. At the heart of Christian theology is Christology-the confessed uniqueness of Christ in history and among world religions. Yet this key feature of Christianity, as with other important elements of the Christian faith, may be variously understood and re-interpreted in these indigenous churches. The focus of this study is the amaNazaretha Church, an influential religious group founded by the African charismatic prophet Isaiah Shembe in 1911 in the province of KwaZulu-Natal, South Africa. The movement today claims a following of some two million adherents and has proliferated beyond the borders of South Africa to neighboring countries in Southern Africa. The book addresses the complex and at times ambivalent understanding of the person and work of Christ in the amaNazaretha Church, presenting the genesis, history, beliefs, and practices of this significant religious movement in South Africa, with broader implications for similar movements across the continent of Africa and beyond.

This collection of essays in honour of Gerhardus Cornelis (Pippin) Oosthuizen, provides perspectives on current research in Religion and Southern Africa. It includes essays on Indigenous and Diaspora Religions and Religious Literature Hermeneutics.