E-Journal of Religious and Theological Studies

Engaging the Evil Forces in the Spirit Realm: A Theology of Spiritual Warfare in African Neo-Pentecostal Spirituality

Mookgo Solomon Kgatle — 2024-04-30

Prayer is traditionally used as a way of communicating with God and giving petitions to Him. However, within African neo-Pentecostal spirituality, prayer is more than communication and petitions; it is a way of addressing the evil forces in the spiritual realm. This is informed by the link that African neo-Pentecostals make between life challenges and evil forces in the spirit realm. In other words, problems such as diseases, sicknesses, miscarriages, misfortune, curses, and others are seen as coming from the spirit realm and as being caused by evil spirits. Surprisingly, even problems of unemployment, visa application, poverty, and inequality are linked to the evil forces in the spirit realm by some African neo-Pentecostals. Previous studies have addressed this phenomenon within the context of African neo-Pentecostal spirituality. What is new in this article is the development of a theology of spiritual warfare within the African neoPentecostal spirituality. This article argued that not every situation emanates from the spirit realm. Some challenges have a human element of incompetencies, greed, corruption, and so forth. The study is a literature review on spiritual warfare. The study makes a new contribution to the Pentecostal theology of spiritual warfare by paying attention to other life challenges that are not linked to evil forces. This changes how Pentecostal scholars and theologians study the concept of spiritual warfare, there is a need for considering other causative factors in life situations. It is recommended here that a Pentecostal theology of spiritual warfare should holistically look at life rather than always perceiving all life challenges as emanating from the spirit realm.

A Conundrum of Makoti in the Light of Proverbs 31:10-31: Decolonising Mislaid ‘African Patriarchy’

Mmamajoro Phalatsi-Shilubana — 2024-04-30

The ideal wife, according to Proverb 31, is far more indispensable in any given society and plays a far less walk-over role in her marriage. Conversely, the highly recognised African term makoti, which originates from abroad (Dutch culture), reduces a newlywed to slave status, at least when understood from its linguistic context. This is because, according to the literature that is currently available, the term makoti originates from either the "Dutch/Afrikaans" phrase Maak ons tee, which roughly translates to "make us tea." Consequently, when considered in light of Proverb 31 woman, the term makoti, as used in most African cultures, becomes problematic. This paper aimed to refute colonialist notions of African makoti by first describing the African daughter-inlaw or recently married woman in the context of Proverb 31. Methodologically, through the employment of the decolonial theory and literature review, it confirmed that the esteemed African term makoti originates in Dutch culture rather than the African patriarchal corpus. The primary finding of this study was that, contrary to the stereotype of makoti that has been fortified by colonial context, the real African daughter-in-law is more akin to a Proverb 31 woman. The study concluded that correcting falsehoods like these contributes to the restoration of African culture's dignity and the veracity of African history, while also challenging the continued colonial narratives that marginalize African women. This study enhances and contributes towards the decolonial agenda by dispelling stereotypes that misplace makoti as an invention of African culture.

The Influence of African Traditional Beliefs and Practices on Neo-Prophetic Christianity: An Analysis

Prince Osei Yeboah — 2024-04-30

The rapid expansion of the neo-prophetic strand of Pentecostal and Charismatic churches in Africa has resulted in much public and academic scrutiny against the backdrop of perceived appropriation of elements of indigenous African faith. Even though African countries have retained secularism in place of a state religion, many African states, notably Ghana, have remained steadfastly committed to their traditional religions, sometimes even working in tandem with monotheistic Abrahamic religions like Islam and Christianity. Unquestionably, indigenous African religious beliefs have had a significant impact on African mental matrixes, which in turn has affected the practice of Christianity. Thus, the purpose of this study was to investigate how Ghanaian Christianity was impacted by traditional African beliefs and customs. In particular, a study of neo-prophetic churches at Manso Dome-Beposo within the Ashanti Region of Ghana was employed. The data for the study was gathered using interview guidelines and qualitative approaches. The data collected was thematically analyzed in line with the reviewed literature. The study found that most prophetic explorations involve the use of rituals, artefacts, and stylistic forms, which are similar to Abisa in the Akan spiritual cosmology. The study found out again that, there are several elements suggestive of African traditional religious influence on Christianity. For instance, it was observed that the notion of the existence of evil spirits in Akan cosmology has strongly influenced contemporary prophetism in Ghana. The study concluded that although the idea that Christianity has been affected by African traditional religion may not have empirical validity, there are plenty of visible indicators to back up this assertion. It has been recommended that with the evidence of possible syncretism, a clear distinction should be made between the culture and the religious activities of the people since at times the church wrongfully accuses members even when they are performing culturing duties. This will help the church authorities to inculturate Christian liturgy.

The Groaning of Creation (Romans 8:19-22) and the Ecological Devastation of the Niger Delta, Nigeria

Peter Chidolue Onwuka — 2024-04-30

This work studied Romans 8:19-22 with a focus on the frustration human actions bring to the non-material creation which makes it yearn to be liberated from them and tries to see its relationship to the ecological devastation in the Niger Delta, Nigeria. Using the historical- critical method of exegesis and comparative and contextual methods it maintains that there is a relationship between the image of creation painted in Rom 8:19-22 and the ecological situation in the Niger Delta. It holds that since humans played a major role in rendering the non-material creation incapable of realising its natural goal, humans also have a role to play in its restoration. It further states that since humanity through the Christ event has been reconciled to God and looks forward to the realisation of the fullness of such reconciliation, reconciled humans should relate to the rest of creation in such a way that it will also experience the effect of this reconciliation as it awaits its fullness in future. The paper contributes to the discussion on environmental realised eschatology.