spirit and healing in africa - University of the Free State

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Yet alternative constructions on AIDS serve as a means by which the social impairment of people living with HIV/AIDS is addressed. Stigmatization, rejection, racism, loneliness and fear are all present in the lives of HIV-infected people, who are often not able to live the way they used to (before receiving the result of the HIV-test). Quality of social life for people living with HIV/AIDS is what ‘beyond epidemiology’ approaches aim to achieve, in other words a life beyond stigmatization, and an ability to live positively with HIV/AIDS. A third form of quality of life as a central notion within the HIV/AIDS discourse is quality of spiritual life. Churches and other faith-based organizations have reached the attention of AIDS researchers, because of their influence on the lives of people living with HIV/AIDS. Faith communities define AIDS against the backdrop of a personal relation with God, which encourages the HIV-infected believer as well as the supporting community to interpret AIDS in a different way than as God’s punishment. The HIV-infected believer and the faith community at large are in search of how a believer can live meaningfully in the presence of his or her illness. Quality of spiritual life is closely related to living positively: the believer realizes that he or she is accepted and known by God, and this makes him or her fight mental and spiritual defeat by HIV/AIDS. In the midst of the illness and the suffering, the HIV-infected believer is looking for ways to renew the meaning of his or her life and to re-align his or her life with how God meant it to be. 120
CHAPTER 5. CHURCH-BASED HEALING DISCOURSE Many churches in Southern Africa have adopted a distinctive approach to health, illness and healing. Their approach is not fully compatible with other discursive reflections (like the discourses described in the previous chapters), in the sense that it has a certain singularity based on particular elements from the Christian tradition that are not found in the other healing paradigms. Although there are some similarities with ideas and concepts developed within other discourses, the substantial expressions of church-based healing theories give enough reason to perceive the whole of Christian faith inspired ideas and practices as a separate category. Faith communities have a major impact on how people make sense of health, illness and healing in Southern Africa. Religion and well-being are closely connected in the African traditional framework, and this connection is extended within the churches, but on more biblical grounds. Churches and faith communities play an important role in matters of illness and healing. In addition, this impact of the church on health matters can also be explained by the fact that many Africans (still) do not have access to medical care and treatment in hospitals and clinics, so they seek healing elsewhere. Many churches (especially African Instituted Churches and Pentecostal/Charismatic Churches) have succeeded in addressing themes like illness and healing in a way that makes sense to the majority of African believers. The influence of faith communities on health, illness and healing receives increasing scholarly attention. Various academic disciplines have started to pay attention to the impact of faith communities on people’s daily life in Southern Africa. For a long time, the effects of religion have been disregarded by the so-called objective and unbiased sciences, but particularly the AIDS pandemic has directed attention to the contributions made by churches and communities in processes of prevention, empowerment and health constructions. Jenkins (2007:146) states that “issues of healing, whether of mind or body, dominate the everyday life of the churches of the poor”. In other words, healing and deliverance practices constitute an important part of the identity of most churches in Southern Africa. This is not only true for African Pentecostal and African Instituted churches, but also for mainline churches like, for example, the Roman-Catholic Church, the Anglican Church and the Lutheran Church. The healing ideologies of the different churches may be expressed in different ways, which can be easily explained by studying the history and theology of their particular traditions, but the fact is 121
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SPIRIT AND HEALING IN AFRICA: A REF
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ACKNOWLEDGEMENTS It feels like this
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I would like to believe that my chi
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TABLE OF CONTENTS INTRODUCTION 11 1
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PART II. EXPLORING A REFORMED PNEUM
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INTRODUCTION 1. Research background
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and her status? Does the Bible not
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traditional healing, the HIV/AIDS c
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This thesis centralizes the proper,
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subject of health within the variou
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7. Research outline This research c
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and materiality. The answers to thi
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physical affliction, and it points
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1.2 MEANING OF SOCIAL CONSTRUCTIVIS
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trust) that can influence health an
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1.3.2 Discourse When one follows th
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still resists a clear definition an
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the study of African healing starte
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industrialized world” (Helman 200
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produced, that a certain gesture re
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influence in Southern Africa. The a
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collective experiences, codes of th
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However, despite many attempts to a
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impact on African indigenous cultur
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Suffering as a relational matter
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situation in which one is actively
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particular rituals are subject to c
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Ngoma’s ability to recreate socie
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2.4 BORDERS OF AFRICAN TRADITIONAL
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carefully balance their practices a
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connection with the human beings wh
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ancestors and other spirits is impo
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a network of vessels through which
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healing, because relationships are
Page 69 and 70: esistance. Without denying that mis
Page 71 and 72: century it turned out that the medi
Page 73 and 74: scientific insights. The rigid Enli
Page 75 and 76: determined the course of missionary
Page 77 and 78: exclusive and divergent therapy, th
Page 79 and 80: merely regarded as the mirror of th
Page 81 and 82: esearch starts (as it is in convent
Page 83 and 84: a given society), but it should be
Page 85 and 86: eliefs and deeds were reproduced th
Page 87 and 88: missionary discourse focuses not on
Page 89 and 90: The notion of transformation result
Page 91 and 92: 3.5.3 Transformation without superi
Page 93 and 94: The transformation of biomedicine i
Page 95 and 96: people make sense of health and ill
Page 97 and 98: ut should have narratives and perso
Page 99 and 100: these, but all of them include, imp
Page 101 and 102: Epidemiological constructions of AI
Page 103 and 104: investigating sexual activities wit
Page 105 and 106: within a specific society. The ackn
Page 107 and 108: This section aims at exploring some
Page 109 and 110: assessment and prevention. However,
Page 111 and 112: which Jesus directly turns towards
Page 113 and 114: include the dismissal of the assume
Page 115 and 116: 4.4.2 Quality of social life From a
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Page 119: ehavior, has mainly determined the
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Page 125 and 126: deficiencies in medical healthcare
Page 127 and 128: that the human covenant partner nee
Page 129 and 130: approach towards the cause of disea
Page 131 and 132: Besides the argument that Jesus him
Page 133 and 134: malevolent forces or demons, who ha
Page 135 and 136: of benevolent spiritual forces in o
Page 137 and 138: 5.3.3 Power of the Holy Spirit With
Page 139 and 140: for Jesus’ holistic approach to t
Page 141 and 142: prophet-healer is seen as someone w
Page 143 and 144: church-based healing discourse does
Page 145 and 146: church-based healing would be depri
Page 147 and 148: who have to deal with a changing st
Page 149 and 150: manifests itself, but it is definit
Page 151 and 152: PART II. EXPLORING A REFORMED PNEUM
Page 153 and 154: matrix? What are the essential elem
Page 155 and 156: the work of the Spirit? What consti
Page 157 and 158: 6.2 REFORMED PNEUMATOLOGIES The fol
Page 159 and 160: Another feature of Calvin’s pneum
Page 161 and 162: providence allows for a limited yet
Page 163 and 164: meaning of the association of Word
Page 165 and 166: Kuyper’s thought is of great impo
Page 167 and 168: life within the old life through hi
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whether the Christological focus in
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the power that man receives from Go
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any room for dualism between heaven
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Van Ruler deliberately distinguishe
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The significance of Van Ruler’s a
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historical condition of this world,
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disabilities that they suffer, they
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the verb. The implication is that h
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The focus in Welker’s pneumatolog
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the power of sin by the forgiveness
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(becoming whole) and integrated thr
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eorientation of Christian theology.
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pattern of the confession — is cl
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salvation). Questions/answers 65-82
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(Shults 2008:271-287). The understa
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heart. Calvin in particular was ver
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the transformation of the believer
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and as such dependent on God who ha
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that healing is located outside the
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Hollingsworth 2008). The broad conc
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not be disappointed: God’s love w
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justice, liberation and the affirma
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elationships among the Trinitarian
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constitute an important element of
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lost. She was caught in a vicious c
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CHAPTER 8. THE SPIRIT AND TRANSFORM
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system of the Christian church (…
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8.2.3 Spirit of adoption James Dunn
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8.2.4 Physicality and transformatio
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Metaphorical language about transfo
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Reformed thought on the theme of tr
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that God’s plan of salvation tran
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gift into a gift that is beneficial
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considered a tentative condition in
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CHAPTER 9. THE SPIRIT AND QUALITY O
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physical abilities, social circumst
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The clear distinction between the C
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Conradie 54 shows, based on Van Rul
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could say that people’s bodies ma
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9.3.1 Vulnerability, creation and S
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in the cosmos, Polkinghorne (2006:1
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ody, and thus his or her vulnerabil
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the Holy Spirit. Moreover, this foc
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The acceptance of her vulnerability
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CHAPTER 10. THE SPIRIT AND POWER Th
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oom for creation and for the embodi
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Migliore (2008) has the same opinio
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10.2 POWER AND THE HOLY SPIRIT Chri
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which the Spirit of God brings new
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life through this discontinuity:
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interpersonal relations. Everyone s
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God’s power is revealed through h
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The journey consists of two main st
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are a constructive part of it. In a
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transformation can be defined as he
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provided the basis for a re-visioni
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iomedical constructions of health,
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Attanasi, K 2008. Getting in Step w
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— 1997. Theology of the Old Testa
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— 2001. ‘Naming the Spirit: Tow
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Paper for use in HIV and AIDS Progr
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Hamilton, NQ 1957. The Holy Spirit
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— 2007. The Next Christendom. The
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Kraan, KJ 3 1974. ‘Opdat U genezi
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— Luther’s Works. 1957-1986. 55
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Müller-Fahrenholz, G 2000. The Kin
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Pilch, JJ 2000. Healing in the New
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Rohleder, P & Gibson, K 2006. ‘We
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— 2011. Trends and Directions in
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Twesigye, EK 1987. Common Ground: C
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— 1961b. ‘Structuurverschillen
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Warfield, BB 1946, ‘Introductory
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Wisse, M 2004. Towards a Truly Rela
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SUMMARY This study is an exploratio
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OPSOMMING Hierdie studie is ‘n ve
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