October 14, 2004

JOHANNESBURG, South Africa/GENEVA - "The majority of African Christians are still influenced by African traditional beliefs and practices especially in times of crisis, even though they may not acknowledge it," Prof. Isabel Apawo Phiri, a lecturer in African theology told participants in a Lutheran World Federation (LWF) seminar in South Africa.

Phiri, who is coordinator of the Circle of Concerned African Women Theologians, cited some female sangomas (healers) who were married to Christians, as an example of a seemingly free-flow of beliefs and practices between African Traditional Religion (ATR) and Christianity. Some of the sangomas claimed to hold positions of authority in Christian churches, she told delegates at the LWF Department for Theology and Studies (DTS) meeting on African spirituality and its challenges to the Lutheran ministry.

Her paper focused on the trauma suffered by African women, especially female traditional healers, as a result of apartheid and the current crime rate in South Africa. Phiri, who teaches at the University of KwaZulu Natal in South Africa, argued for Christian's open recognition of the role of traditional healers, saying the latter's healing techniques were generally accepted as effective.

Rev. Pukumah Yakubu, teaching at the Bronnum Lutheran Seminary in Nigeria, pointed out that the healing ministry was a gift from God, aimed at energizing the church and bringing people to God's saving grace. The challenge, he argued, was not whether the church should incorporate African religion and sangomas in its healing ministry but rather, "what has happened in the church to smother and nullify the healing, restoring power of the Gospel of Jesus Christ?"

A study document, "Ancestors and Healing in African Spirituality: Challenges to the Church in Africa," was developed from the papers and discussions at the September 27-30 seminar in Johannesburg, South Africa.

It includes such topics as the definition of African spirituality, ancestors and nature spirits, as well as the African Christian view point on these issues. One of the questions posed from a Christian perspective was what could be done so that the biblical gifts of healing were acknowledged and practiced in the church particularly in special services that featured praying for the sick.

The document will be sent to congregations and theological institutions in Africa for feedback. A revised version in light of comments received will be presented at an LWF global consultation in 2005. The final publication "Spiritualism as a Global Challenge to the Church: Theses and Guidelines," based on the regional experiences, will be shared with all LWF member churches, Rev. Dr Ingo Wulfhorst, the study coordinator explained.

Most of the delegates felt that the seminar, although too short, had been of great value and would have a direct bearing on the lives of a number African Christians. Dr Reinhard Veller, lecturer at the United Theological College in Harare, Zimbabwe, and a pastor of the Evangelical Lutheran Church in Zimbabwe, said "the study seminar also showed that the churches should take courage regarding their own abilities, gifts and talents in their healing ministry."

"During this seminar we have had dialogue because we learnt to respect, listen and understand each other," asserted diviner and healer, Dr Nokuzola Mndende, professor of religion and theology, University of Fort Hare, South Africa.

Wulfhorst, the DTS Study Secretary for the Church and People of Other Faiths, said the seminar in South Africa was the fourth regional meeting in a series that was begun in 2002 under a new LWF study program, "Spiritualistic Movements as a Global Challenge for the Church." He described the outcome of the regional discussions as fruitful, as the processes had paved the way for a new level of awareness especially about the different approaches to dialogue at the grassroots level.

Lutheran World Information
By Johannesburg-based journalist, Elaine Dodge.