I have always found it very interesting when I survey the many western works and scholarship on Systematic Theology (Doctrines). What surprises me most about these volumes written by heavy weights in terms of scholarship and academic credentials is the lack of material on Demonology (study of the spiritual world and demons!). Many works on Systematic Theology will have  sections on Theology (Doctrine of God), Christology (Doctrine of Christ), Pneumatology (Doctrine of the Spirit), Ecclesiology (Doctrine of the Church), Eschatology (Doctrine of the last days) and of recent Missiology (God’s mission), but no special consideration for Demonology! Western Pentecostal and Charismatic scholars definitely do engage demonology in their writings on doctrines however this is still limited so that today many pastors in our western context are almost impoverished in this area.

One of the implications of the controversial Quiet Revival narrative is that as many people are returning to the church, some are asking the church about spiritual matters such as how to be delivered from demons. In addition, the reality and fact that we are in a post-secular context where the idea of liberal democracy is flourishing alongside the populace open to spirituality and the spirit world means that people are not necessary asking whether God exist but rather which God understands my spiritual journey and challenges? This calls for a discipleship that understands and is open to spirituality and spiritual encounters. In other words, discipleship and deliverance must be integrated properly. Within the Church of England, deliverance is understood as part of pastoral care therefore caution, care and wisdom is applied in the process of carrying out deliverance. Discernment is required in the process of deliverance to diagnose whether the problem requires deliverance or whether it is biological. What can the western church learn from Majority World Christians about the invisible world? I will use African Pentecostals and Charismatics as an example in elucidating my point. I am approaching this subject as a minister who have been involved in deliverance ministry and have also studied and taught the subject of demonology in theological colleges.

The subject of demonology is a very sensitive subject that needs to be handled with care and maturity. This is because some people have been impacted negatively by past experience which has led to confusion, anxiety and trauma. Another complexity is that whereas in Jesus’ day medicine was not as advanced as we have now, but modern medicine means that there are some issues that can be resolved medically and this should be taken seriously. Lastly is that some church leaders have abused the gift of healing and deliverance and have exploited vulnerable people. All of the above and more makes the subject of deliverance, spiritual warfare and the invisible world of the spirit problematic. However, we also need to realise that our world is a combination of the  natural and the supernatural therefore we can not reduce God’s doctrines and how God works to the natural. Africans due to their religious worldview are very conscious of the supernatural world.

African Theological Perspective on the Supernatural

The first consideration is the African worldview. Generally speaking, the African worldview understands the existence of two spheres – the visible, tangible, and concrete world of humans, animals, vegetation, and other natural elements; and the invisible world of the spirits, ancestors, divinities, and the supreme deity. Yet it is one world, indivisible, with one sphere touching on the other.

A second point is how the African worldview interprets all of life. One of the defining features of African worldview is its religious traditions that interprets everything in life from pre-birth to after life through ritualistic spirituality. As Professor Mbiti, an African theologian puts it, to live is to be caught up in a religious drama!

The third point is a different approach of how Africans do theology. African Theology, that is, African framing and approach on theology has a different perspective to share on these matters as it definitely believes in the supernatural world where spirit beings are real and can impact how we live on earth.

A fourth consideration is how African Pentecostals and Charismatics interpret scriptures. African Pentecostal pastors are not as critical of the Bible as many European pastors who have been brought up on Enlightenment critical analysis and hermeneutics. This is not to say that African Pentecostal pastors do not think or reason, it only means that their religious upbringing and worldview aids them to see the parallels between the Biblical spiritual worldview and African religious worldview therefore understanding their journey as a continuation of the biblical narrative.

In essence, while a European pastor might engage in hermeneutics and exegesis to understand the religious context of the text, an African pastor because of his/her religious background enters the text through the religious experience and  context of their African worldview.

Biblical Worldview: Spiritual World

It is very important to know and understand what the Bible teaches on this subject to enable a discipleship that is wholistic and can speak into the current situation of people from new age and occult background coming into churches.

The world of the Bible both in the Old Testament and New Testament presents us with a spiritual worldview. A casual reading of the Bible immediately confronts us with this worldview of a spiritual world and spirit beings (angels and demons). Genesis chapter one starts with God. In the beginning God created…… The text is not asking us whether we think God or gods exist, that is assumed as it is a theistic worldview and culture.

The spiritual worldview of scripture of people believing in one God (monotheism) and several gods (polytheism) is similar to the religious worldview of Africa where people believe in ancestors, spirits, witchcraft and divinities. One African Theologian observed that Africans are deeply religious so that religion permeates everything we do!

The Bible speaks of God and the Polytheistic nature religions of its neighbours ( See Genesis 1&2; Judges 2:10-15).

The Bible also speaks of  angels (Angelology) Judges 6:12-23: Daniel 9:20-27)

 The Bible talks about Satan and evil spirits ( See1Samuel 16:14-15; 19:9-10; Zechariah 3;1-10; Rev 12:4,7-9 )

The New Testament describes Jesus and his followers casting out demons as part of their regular ministry (Mark 1:21-27, 9: 14-29, Acts 10:38).

Paul made it clear that our struggle is not with flesh and blood, that is , not humanity, rather a spiritual battle (see emphasis on Ephesians 6:12).

 Paul in the same passage describes spiritual hierarchies in heavenly realms (Ephesians 6: 10-12 ).

What can we learn from an African theological perspective?

The following is not an exhaustive list but rather important points. It is also important to mention that there are many British and European pastors who have this view as well. In essence, these views and perspectives are not exclusive to African Pentecostal Christians but rather an emphasis of expression.

Firstly, is a high view of scripture and the hermeneutic of the Word of God. This means not having a selective hermeneutic when we confront passages such as places where Jesus and his disciples were casting out demons. These passages are also part of scripture and important part of Jesus ministry.

Secondly is a  hermeneutic that focuses on the community that receives the text rather than on those that produced it. This means what does the text means for the community today rather than been lost in who wrote the gospel of John? Was it John or one of his disciples. Knowing who wrote the books of the Bible are important for contextual reading but sometimes that exercise takes over what it means for us now.

Africans due to their religious and spiritual worldview have an appreciation of the religious and spiritual worldview of the Bible and connects with this in a powerful way.

There is an emphasis on the gaps and blind spots of some European Christians, for example deliverance ministry is centred and is considered part of the ministry of many African Pentecostal churches.  

Lastly, is a holistic approach that connects the intersection of the spiritual world and the physical world, that is, the natural world and the supernatural world. Sometimes, the implication is no scared secular divide in our world.

Implications for Discipleship

The above has implications for how we do discipleship in the current context. I will discuss two here namely prayer and fasting and teaching on the supernatural.

Prayer and Fasting

Firstly is the need to encourage prayer and fasting as an integral part of our discipleship. It is interesting to observe that some of the key practices that Jesus mentioned in the sermon on the mount is prayer and fasting.

When you fast, do not look sombre as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full (Matthew 6:16, NIV).

Take note that Jesus said, when you fast, he did not say if you fast. This was also similar to the section on prayer in verse five, “when you pray” we can assume that Jesus see prayer and fasting as essential practice of discipleship. In another passage when asked why his disciples do not fast like John the Baptist disciples. His response was that there will come a time when they will have to fast (see Matthew 9:14-17: Mark 2:18-22). The Didache, a first century document on Christian discipleship following the pattern of the sermon on the mount also listed and discussed prayer and fasting. A caution, however, I will like to make here is that some people due to medical reasons might not be able to fast and this again should be taken seriously and the church must put pressure on such individuals.

Teaching and encouraging prayer and fasting in our churches will help people to devote themselves to God, setting time apart and abstaining especially from food in order to focus on God. Fasting brings breakthroughs in the spirit that might not happen in other ways because it helps us to depend on God and not ourselves. Many African Pentecostals and other churches do engage in regular prayer and fasting as part of their church calendar. Some set aside beginning of the year, whist others will focus around Easter. In essence, building prayer and fasting into the church calendar is a saying this is a normal practice for the church.

Teaching on the Supernatural

When did you last hear a sermon on Jesus casting out demons or on deliverance ministry? I suppose the answer possibly depends on which church tradition you belong. The subject of spirit beings, spiritual world and deliverance are rare subjects in some of our churches. If we are going to be able to disciple spiritually well the young people that are coming into our churches from new age backgrounds, we need sound biblical teaching on deliverance and the supernatural. The fact that this is an area that other people have abused, whilst proceeding with caution should not stop us from offering sound teaching on this. We need teaching series on this as well as discussions in house groups and small groups. This will create an atmosphere where people who might have had some experience in the past can talk about this or those who might be curious can ask their questions. If we do not create safe spaces to explore this subject, what sometimes happens is that people start forming ideas around this through other means such as astrology, new age spirituality, para-normal activities, tarot card readings and other forms of spirituality available. The Bible is full of spiritual encounters from the Old Testament to the New Testament therefore let us talk and teach about the invisible world.