I have always find 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 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? What can the western church learn from Majority World Christians? I will use African Pentecostals and Charismatics as an example in elucidating my point.

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.

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.

The second 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 third 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!

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, it only means that their religious upbringing and worldview aids them to see the parallels between the Biblical worldview and African worldview therefore understanding their journey as a continuation of the biblical narrative.

In essence, while a European pastor will 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 wholistic and can speak into the current situation of people from new age background coming into our 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 spirit world and spirit beings (Angels and Demons). Genesis chapter 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 God (monotheism) and 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 Demons ( 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 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 to 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 expressions.

Firstly is a high view of scripture and the hermeneutic of the Word of God

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.