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Prophetic Mantle Powers {{+27717104310}} and Spiritual For Pastors, Bishops in SOUTH AFRICA/USA/UK
Christian responses to the spiritual insecurity of African Christians
An approach that challenges Christians to discontinue using African traditional powers
The first position comprises a considerable number of scholars (Anderson 2001:98-11; Banda 2005:2-6; Kok 2005:95-101; Kunhiyop 2012:59; Light 2010:21-22; Michael 2013:99; Nurnberger 2007:8-42; Wijsen 2000:37-60), who hold the view that African Christians ought to discontinue using African traditional powers to address their spiritual insecurity. These scholars find a form of Christian syncretism operating in African Christians' use of traditional African powers to address their spiritual insecurity challenges. However, they disapprove of Christians' use of traditional religious powers, because it is seen as incompatible with biblical salvation. MAMA LESEDI Mighty Holy Powers ((+27717104310)) and Prophetic Spiritual For Pastors, Bishops.
Many scholars (Kok 2005:95-100; Maimela 1991:9-10; Nurnberger 2007:8-42; Salala 1998:133-138; Wijsen 2000:40-60) argue for the discontinuity of African Christians' use of African traditional powers, yet do not provide a solution to the problem of spiritual insecurity. Instead, they contend that the gospel in Africa has not penetrated all dimensions of African believers' lives,7 because many African Christians engage in both traditional African religion and Christianity in order to 'meet the dual social demand' of their spiritual challenges, which both religions offer (Kok 2005:95-100). In other words, traditional African religion obtains salvation for social ills, and protection from evil spirits and witchcraft, whilst Christianity offers the forgiveness of sin and the promise of eternal life (Banda 2005:2-3; Kok 2005:95-100; Maimela 1991:9-10; Salala 1998:133-138). In their view, this reflects that some African Christians do not perceive Christianity and African traditional religion as antithetical, which is contrary to biblical salvation which affirms that Christianity entails a complete new ontological being, that is, shifting from the kingdom of darkness to the kingdom of light.
However, despite the fact that many African Christians utilise African traditional powers, it should not be supposed that they place these agencies at the same level as Christ; because 'their involvement in Christianity is principled, structural and most important' (Kok 2005:99). Thus, African Christians' use of traditional religious powers is 'incidental and not out of intrinsic motivation' (Kok 2005:99). This view, however, still views Christianity as a religion that is incapable of meeting the criteria of a religion which African people long for - a religion that meets their existential necessities and wishes8 (Buthelezi 2011:6-15; Turaki 2006:15-19). Consequently, the saving power of Christ is undermined because he is seen as unable to address such spiritual insecurity.
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