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spirit and healing in africa - University of the Free State

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those churches, where <strong>the</strong> <strong>spirit</strong>ual warfare concept is manifested <strong>in</strong> conversion, deliverance, <strong>and</strong><br />

o<strong>the</strong>r tangible works <strong>of</strong> <strong>the</strong> Spirit, a certa<strong>in</strong> change has transpired that can be characterized as an<br />

emancipation-movement with<strong>in</strong> ecclesiological structures.<br />

It is perceived that <strong>the</strong> call upon <strong>the</strong> power <strong>of</strong> <strong>the</strong> Spirit <strong>in</strong>augurates a shift with<strong>in</strong> <strong>the</strong><br />

conventional authority or power relations: <strong>spirit</strong>ual <strong>heal<strong>in</strong>g</strong> practices imply that <strong>the</strong> believer is<br />

endorsed to denounce all forms <strong>of</strong> evil. This means that <strong>the</strong> believer, through <strong>the</strong> power <strong>of</strong> <strong>the</strong><br />

Spirit, has received <strong>the</strong> authority to take responsibility <strong>in</strong> his or her personal relationship with<br />

God, <strong>and</strong> to actively reject <strong>the</strong> devil. The lay person becomes an emancipated believer, because<br />

he or she does not need any o<strong>the</strong>r authority than <strong>the</strong> Holy Spirit <strong>in</strong> order to be liberated <strong>and</strong><br />

restored. The <strong>of</strong>fice <strong>of</strong> every believer is manifested <strong>in</strong> <strong>the</strong> emancipation process <strong>of</strong> <strong>the</strong> believer,<br />

who <strong>in</strong>strumentalizes his or her <strong>spirit</strong>ual authority <strong>in</strong> order to fight along with <strong>the</strong> Holy Spirit <strong>in</strong><br />

<strong>the</strong> <strong>spirit</strong>ual warfare.<br />

5.5 CONCLUSIONS<br />

Many believers <strong>in</strong> <strong>the</strong> Sou<strong>the</strong>rn African context adhere to a dist<strong>in</strong>ctive approach towards health,<br />

illness <strong>and</strong> <strong>heal<strong>in</strong>g</strong>. This approach is manifested <strong>in</strong> <strong>the</strong> <strong>heal<strong>in</strong>g</strong> m<strong>in</strong>istries developed by many<br />

churches s<strong>in</strong>ce <strong>the</strong> end <strong>of</strong> <strong>the</strong> n<strong>in</strong>eteenth century. In response to <strong>the</strong> missionary-founded<br />

churches, new churches <strong>and</strong> faith communities emerged, emphasiz<strong>in</strong>g someth<strong>in</strong>g that had been<br />

neglected <strong>in</strong> <strong>the</strong> <strong>the</strong>ology <strong>and</strong> <strong>the</strong> praxis <strong>of</strong> <strong>the</strong> missionaries: <strong>the</strong> tangible l<strong>in</strong>k between faith <strong>and</strong><br />

well-be<strong>in</strong>g. All written <strong>and</strong> unwritten texts related to <strong>the</strong> relationship between faith <strong>and</strong> wellbe<strong>in</strong>g<br />

<strong>in</strong> African Christianity contribute to <strong>the</strong> church-based <strong>heal<strong>in</strong>g</strong> discourse <strong>in</strong> <strong>the</strong> African<br />

context.<br />

The specifics <strong>of</strong> <strong>the</strong> church-based <strong>heal<strong>in</strong>g</strong> approach is highly determ<strong>in</strong>ed by <strong>the</strong> concept <strong>of</strong><br />

power. On <strong>the</strong> one h<strong>and</strong>, <strong>the</strong> concept <strong>of</strong> power with<strong>in</strong> <strong>the</strong> faith-based <strong>heal<strong>in</strong>g</strong> m<strong>in</strong>istries displays<br />

a strong similarity with how ‘power’ is construed with<strong>in</strong> African traditional religious<br />

frameworks: power is a vital force that every liv<strong>in</strong>g be<strong>in</strong>g needs <strong>in</strong> order to exist <strong>and</strong> to develop.<br />

Vital force, or vitality, is a basic need for existence, thus: ga<strong>in</strong><strong>in</strong>g vital force is to grow whereas<br />

loos<strong>in</strong>g vital force implies one is ill or even dy<strong>in</strong>g. In order to acquire vital force, one has to<br />

engage oneself <strong>in</strong> relationships with o<strong>the</strong>rs who are more powerful, s<strong>in</strong>ce power is derived from<br />

power. On <strong>the</strong> o<strong>the</strong>r h<strong>and</strong>, <strong>the</strong> concept <strong>of</strong> power has been developed accord<strong>in</strong>g to <strong>the</strong> dist<strong>in</strong>ctive<br />

l<strong>in</strong>es <strong>of</strong> Christian th<strong>in</strong>k<strong>in</strong>g: power is simultaneously l<strong>in</strong>ked directly with <strong>the</strong> power <strong>of</strong> <strong>the</strong> Holy<br />

Spirit. In <strong>the</strong> light <strong>of</strong> <strong>the</strong> Holy Spirit <strong>and</strong> Jesus Christ, an absolute <strong>and</strong> totaliz<strong>in</strong>g dimension is<br />

attached to <strong>the</strong> concept <strong>of</strong> power: power is not only someth<strong>in</strong>g that evolves, <strong>and</strong> subsequently<br />

can change quantitatively or qualitatively depend<strong>in</strong>g on <strong>the</strong> relationship with<strong>in</strong> which it<br />

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