spirit and healing in africa - University of the Free State

captivates creation. The interventionist theology and the material conception of evil constitute
the pillars of exorcism. In fact, Pentecostals prefer to speak about deliverance rather than about
exorcism, because deliverance presupposes that the spiritual intervention is much broader than
the act of expelling the demons: the believer is going to be possessed by the good Spirit of God,
the Holy Spirit (Kalu 2008:172).
5.2 ACADEMIC DISCOURSE ON HEALING IN THE BIBLE
Health and disease are themes with a prominent place in the biblical tradition. The Scriptures
visit these themes over and over again, and make it clear that the pursuit of healing is part of the
relationship of God and creation. The discipline of Biblical Theology regularly generates studies
that deal with the meaning of biblical healing, and a kind of sub-discourse developed, based on
scholarly research into the nature of healing in the Bible (cf. Westermann 1972; Brown 1995;
Carroll 1995; Kelsey 3 1995; Brueggemann 1997:252-255; Pilch 2000; Porterfield 2005; Gaiser
2010). Particularly in New Testament studies there is greater attention paid to the miracles of
Jesus (while previously attention was drawn to the instruction, teaching and wisdom of Jesus’
ministry). The Jesus Seminar, among others, has generated interest in historical critical analysis
of Jesus’ miracles. Sources like the works of Kelsey, Brown, Porterfield and Gaiser provide an
in-depth discussion of the meaning of healing in the Bible. Below there follows a brief review of
what scholarly research has brought to light relating to healing and disease in the Scriptures.
5.2.1 Old Testament understandings of healing
In the Old Testament writings, healing is a concept with various meanings. The general
framework in which health, illness and healing can be understood, is the covenant between God
and his people. This covenant is to be regarded as a binding partnership with which Yahweh
wants to preserve his creation against destruction. De Vries (2006:352) emphasizes that this is a
redemptive partnership, in which God is seen as the source of healing and restoration. The
fundamental idea is that God aims to bless his covenant partner with a shalom status (cf. De
Vries 2006:358, who refers to Quell 1974:122; see also Louw 2008:110). In this context, disease
is a form of disintegration, and healing is a process or condition referring to restoration in the
relationship with God.
Within the Old Testament framework of the covenant, De Vries notices two modes of blessing
that embrace healing (2006:358ff). First of all, there is the blessing of the covenant in the Torah
that brings protection against disease. God’s covenant initiative brings blessing and shalom for
his people. This shalom refers to tangible and this-worldly well-being, and is mentioned in
relation to an abundant and protected life in the land that God will give. The covenant implies
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