Orientalism

Orientalism by Edward W. Said
My rating: 4 of 5 stars

I've been looking for this book for 20 years, and at last found a copy in a 2nd-hand bookshop. Since hundreds of people must have reviewed it in that period, I won't even attempt to write a review, which would simply be repeating what hundreds of other people have said. Rather I will comment on a few of the things that stuck me about it, and that I've learnt from it. 

In his book Edward Said examines the Western academic discipline of Orientalism, or, as it is sometimes called, Oriental Studies. He notes that it is entirely a Western discipline. It is a study of the way the people of "the West" study the people of "the Orient", which is that part of the world that lies to the East of "the West". In other words, it is all subjective. 

Said also looks at some of the terms the West uses to describe "the Orient" -- Near East, Middle East and Far East. Because they are subjective, these terms are rather vague, and can have different meanings at different times. Like so many subjective terms they tell you more about the people who use and devise them than it does about the people they purport to describe. If someone speaks of a place as "the Near East", that tells you little about the Near East, but tells you a bit more about the person wo whom the Near East is nearer than the Far East. To a person living in India, the "Near East" is actually the "Middle West".

Because of this particular viewpoint, therefore, the people of "the Orient" never get to talk about themselves. In "Oriental Studies" they are described and discussed as seen by outsiders. Actually, as Said points out, Orientalism was originally not much concerned with people at all; it was mainly concerned with literature and manuscripts. 

Much of what Said says in this book rang a lot of bells for me, though they are not directly related to the content of the book, which is why I'm writing about them in a blog post instead of in a review on GoodReads.

My own academic field is Missiology, the study of Christian mission, and one of my particular interests in that field is African Independent Churches (AICs). African Independent Churches were studied and defined by academics who belonged to Christian denominations that had been founded by Western Christian missionaries, and therefore, like Said's Orientals, had been studied from the outside and defined from the outside -- see African Independent Churches: Judgement through Terminology.

I wrote that article before I had even heard of Edward Said's book, but what I said in it, it seems to me, is reinforced in many ways by what Said  says in his book, even though he is writing about Muslims and I was writing about African Christians.

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The Ancient Catholic Church (of Clapton)

I've long been interested in African Independent Churches, and have been collecting information about them in a database, but European Independent Churches can be just as interesting.

For those interested in the byways of ecclesiastical history, someone posted on a Usenet newsgroup a reference to the chancery case of Kings v Bultitude, which contains the fascinating story of the Ancient Catholic Church (of Clapton), which died with its priestess.

Kings v Bultitude & Anor [2010] EWHC 1795 (Ch) (15 July 2010):

The Church was founded by one Harold Nicholson. By the 1940s there were several movements, schismatic from Rome, some of which were comprised in the Catholic Apostolic Church, known as the Catholicate of the West.

Mr Nicholson had begun a house church movement in Clapton in the 1930s, moved to Thornton Heath and in 1943 was ordained a priest into the Catholic Apostolic Church.

After the Second World War Mr Nicholson's movement acquired a bomb-damaged former Baptist Chapel in Lower Sloane Street Chelsea, restored it in a high Catholic tradition and opened it as the Church of the Good Shepherd in 1947. In 1949, Mr Nicholson resigned from the ministry of the Catholicate of the West, although he maintained close links with the Patriarch. On 27th May 1950, at a service in Chelsea, the Patriarch issued a charter to the Church, creating it as an independent and autocephalus tropus of the Catholicate of the West and consecrating Nicholson as its first Primate.

The Church left the Catholicate of the West in about 1955, shortly before the Catholicate itself was dissolved. In December 1956 the Church moved to Clapton, where Mr Nicholson had started out, to premises in Rookwood Road which had been used as a church for the Agapemonites but had been disused for over fifty years. The move was as a result of the death (the funeral was conducted by Mr Nicholson) of Ruth Preece, the so-called "spiritual bride" of J H Smyth-Pigott, the "Clapton Messiah", leader of the Agapemonite sect.

Perhaps we also need a database of European Independent Churches.

Kimbanguist Church

Our parish priest, Father Athanasius Akunda, has just returned from a meeting of the All-Africa Conference of Churches (AACC), and reported that there has been a heated debate about whether the Kimbanguist Church can remain a member of the AACC.

The Kimbanguist Church is the largest religious body in the Democratic Republic of Congo (DRC), and has been a member of the AACC for several years. It has, however recently changed its theology, and is reported to be no longer trinitarian.

Father Athanasius told the meeting that the Orthodox Church participated in ecumenical bodies like the AACC on the understanding that, whatever the differences in theology or practive there might be among the member groups, they at least held a common faith in the Holy Trinity. If the Kimbanguist Church no longer believed in the Trinity, then it was no longer Christian, and ought not to remain a member of a Christian body like the AACC. Rather it should acknowledge that it was a different religion, and engage in dialogue with Christians through acknowledged interfaith dialogue.

I'm curious to know what changes have taken place in the Kimbanguist Church's theology, and why. I've asked about this in the African Independent Churches discussion forum, but so far there has been no response, so I thought I would appeal through a blog post to see if there is anyone who knows of recent developments in the theology of the Kimbanguist Church.

Gossiping the gospel, AIC mission to the West, Baptists in boots

Notes from a Common-place Book: On Pork-pie Hats, Nigerian Evangelists and Baptists in Boots - an interesting post on a variety of topics. A chance encounter while buying Sunday newspapers after church leads to "gossiping the gospel":

As I walked out, only one of the young people was still hanging about, a man/boy wearing a yellow pork-pie hat. We spoke in passing, the typical “how’s it going,” and I walked on towards my truck. He called out to me as I passed, saying “so you didn’t go to church today, either?” I stopped and turned around, because I understood what he meant, and took it as a high compliment. I was in faded jeans, although my shirt was tucked-in, which is not always the case. I gather that he assumed that I had not done the “Easter-thing” because I was not suited-up.

And on reading the papers he finds a couple of articles on what missiologists are pleased to call "contextualisation" -- an African independent church evangelising the West, and cowboy churches in Texas. The last reminds me of a song sung many years ago by Liberace, the King of Kitsch, about a Rhinestone cowboy.

I found it well worth a read, so go over to Notes from a Common-place Book: On Pork-pie Hats, Nigerian Evangelists and Baptists in Boots and read the full story.

See also Neopentecostalism in Africa, and abroad: Khanya for more on the African independent churches aspect of it.

Saving Africa's Witch Children

The disturbing new trend of witch-hunting, apparently sponsored by Neopentecostal Churches, continues to get publicity, but unfortunately the media reports are not very informative.

Channel 4 - News - Dispatches - Saving Africa's Witch Children:

In some of the poorest parts of Nigeria, where evangelical religious fervour is combined with a belief in sorcery and black magic, many thousands of children are being blamed for catastrophes, death and famine - and branded witches by powerful pastors. These children are then abandoned, tortured, starved and murdered - all in the name of Jesus Christ.

This Dispatches Special follows the work of one Englishman, 29-year-old Gary Foxcroft, who has devoted his life to helping these desperate and vulnerable children. Gary's charity, Stepping Stones Nigeria, raises funds to help Sam Itauma, who five years ago, rescued four children accused of witchcraft. He now struggles to care for over 150 in a makeshift shelter and school in the Niger Delta region called CRARN (Child Rights and Rehabilitation Network).

Is anyone doing any research into this phenomenon, on the origins and spread of these beliefs, and who is holding and propagating them?

A liberal underground in South Africa

A recent comment on South African history by Paul Trewhela suggests that if the Liberal Party had gone underground 40 years ago, instead of disbanding under government pressure, it could have strengthened the liberal democratic tradition in South Africa today.

Politicsweb - FEATURES - The battle of ideas in South Africa:

The prime opponent in South Africa of both the European tradition of racist rule, embodied principally but not exclusively in the government of over forty years of the National Party, but also of totalitarian state despotism of the Soviet type (represented by the SACP), was the Liberal Party of South Africa. During the apartheid period, members of this party showed great courage and gave outstanding moral witness. But the Liberal Party existed for only 15 years, between 1953 and 1968, when it dissolved itself.

By that act of self-extinction, in that most bleak period of despotic rule under the heavy hand of Prime Minister Balthasar John Vorster (former paramilitary leader of the Ossewabrandwag), the Liberal Party discounted itself as a serious contender for the allegiance of black people, deprived of a vote, and handed primacy of position in the argument for the criterion of non-racialism in politics to its rival and enemy, the SACP.

In another article, Gus Gosling asks whether it would have been possible for the Liberal Party to have gone underground, and gives some reasons why he thought it could not.

Politicsweb - FEATURES - Why was there no liberal underground?:

In effect the NCL-ARM was the (premature) act of underground resistance from the Liberal Party. The final, aberrant, tragic act of the NCL-ARM on 24 July 1964, an expanded increasingly paranoid state security apparatus, combined finally with Liberal openness ensured the near impossibility for any second act of underground resistance from Liberals.

So why, despite all this, do I still think that Paul Trewhela has a point? The Liberal Party's real failure was that, outside Natal, it was perceived and received as a party of white privilege. (In Natal the Liberal Party had support among rural blacks facing eviction from 'blackspots'.)

I think that Gus Gosling has got it right there. As I've noted elsewhere (Notes from underground: A new history of the Liberal Party?), I have little first-hand knowledge of the Liberal Party outside Natal, but within Natal, I can see no way that the party could have gone underground. The party had operated openly and publicly. Its members and leaders were well-known to the Security Police, who would not have had to be very bright to have noticed underground activity. Their izimpimpi were still active, and long after the Liberal Party had disbanded they continued to report contact between former members of the party to the Security Police.

It was easier for the South African Communist Party to operate underground for reasons noted by Gosling and Trewhela, and also because it saw itself as a vanguard organisation, which the Liberal Party did not. The Liberal Party tried not only to talk about democracy, but to practise it in its own organisation, which meant meeting not as secret cells, but publicly as party branches, and having regional, provincial and national congresses.

So I believe it would have been pretty unrealistic to expect the Liberal Party to go underground.

But there is a related question that is worth asking.

While it would have been almost impossible for the Liberal Party to operate underground, some of its members, including me, were quite interested in the history of the Confessing Church in Nazi Germany, and we did see the possibility of a confessing church in South Africa. So the question to ask is why nothing came of the idea of a confessing church.

When the writings of Dietrich Bonhoeffer were published in English in the 1960s, they struck a chord with South African readers, who could see many parallels between South Africa in the 1960s and Germany in the 1930s. In 1963 the Christian Institute was formed, and its associated journal Pro Veritate published articles asking if the time had come for a confessing church in South Africa.

I and others have covered this in some detail in a collection of essays Oom Bey for the future: engaging the witness of Beyers Naude edited by Len Hansen and Robert Vosloo (Stellenbosch, SUN Press, 2006: ISBN 1-920109-29-3). One of the things that I was concerned with was that the Christian Institute should try to recruit former members of the Liberal Party (most of whom were Christians belonging to various African independent churches), and, as an interdenominational organisation, provide the basic structure for them to continue to work together.

In the end, for various reasons, this did not happen.

Nevertheless, a Christian "underground" was a far more feasible project than a Liberal Party one, and if it had come off, it could have performed at least some of the functions that Trewhela and Gosling think an underground Liberal Party could have done.

Parents left son accused of witchcraft to die

clipped from www.myjoyonline.com The Takoradi Police have arrested a couple for negligently causing the death of their nine-year-old son. The couple, Kwaku Badu, 35, a fisherman, and Elizabeth Coomson, also 35, were said to have kept their son indoors on the orders of a spiritualist who said the boy was possessed by witchcraft. The spiritualist, Madam Theresa Arthur, popularly known as Maame Osofo of the 12 Apostles Church at Inchaban, was alleged to have declared that the boy was possessed by witchcraft and ordered that he should be kept in a room until he died. She said they did not take the boy to the hospital because he had confessed to being a wizard and that he wanted to die because he did not have anyone to present to his cult members for a party. Madam Coomson said they, therefore, kept him in the room until he died last Wednesday.

Neopentecostals and witch hunts

Attitudes to witch hunting seem to be changing in African independent churches.

The old Zionists generally had a more humane attitude to people suspected of witchcraft and sorcery (see my article on Christian responses to witchcraft and sorcery) but the Neopentecostals seem to be displaying similar behaviour to that seen during the Great Witch Hunt in early modern Europe.

Children are targets of Nigerian witch hunt | World news | The Observer

Pastor Joe Ita is the preacher at Liberty Gospel Church in nearby Eket. 'We base our faith on the Bible, we are led by the holy spirit and we have a programme of exposing false religion and sorcery.' Soft of voice and in his smart suit and tie, his church is being painted and he apologises for having to sit outside near his shiny new Audi to talk. There are nearly 60 branches of Liberty Gospel across the Niger Delta. It was started by a local woman, mother-of-two Helen Ukpabio, whose luxurious house and expensive white Humvee are much admired in the city of Calabar where she now lives. Many people in this area credit the popular evangelical DVDs she produces and stars in with helping to spread the child witch belief.

I've blogged about this before, but my initial impression is being confirmed by reports like these. Zionists are basically premodern. They worship wearing robes, and in their worship they beat cowhide drums. The Neopentecostals come with expensive sound systems, wearing suits and ties (the males, anyway). In Africa they seem to represent modernity, and so tend to reinforce (in my mind) the link between witch hunts and modernity.

A couple of days ago I was talking to Greg Cuthbertson, a South African historian, and Inus Daneel (a missiologist and AIC researcher) and they confirmed this impression from their own research and observations. I've been asked to take part in a couple of TV programmes recently, and in both of them concern was been expressed that people are leaving the traditional AICs and moving to the Neopentecostals. I'm not sure that that is correct, as I believe the Neopentecostals and Zionists (in South Africa) appeal to different constituencies, though as modernity takes root in Africa I believe the constituency of the Neopentecostals will grow, while that of the Zionists will shrink.

Greg Cuthbertson referred to a report from the Centre for Development and Enterprise, Under the radar: Pentecostalism in South Africa and its potential social and economic role, which referred to the role of the Pentecostal churches in promoting modernity.

This project has revealed a world of activity, energy, and entrepreneurship previously unknown to this otherwise well-informed South African think-tank. Flying under the radar screens of politicians, intellectuals, academics, and journalists are a large number of institutions and individuals that are actively concerned about and working on questions of values and personal behaviour. These concerns include family life, personal responsibility, unemployment, skills creation, and a range of other national concerns.

The last sentence could apply to many non-Pentecostal Christian groups as well. Greg Cuthbertson was somewhat sceptical about the report, saying that they tended to lump all kinds of things together under the general label of "Pentecostalism", and did not understand hoe Christian denominations worked. But I believe the general link between Neopentecostalism and modernity is there.

___

If you are interested, you can see my other blog posts on this and related topics here and here.

Witchcraft accusations and exorcisms in DRC

BBC News | AFRICA | Congo witch-hunt's child victims:

Congolese children are being accused of witchcraft and made scapegoats for the country's many ills. Jeremy Vine reports from Kinshasa on the gruesome business of exorcism.

The sect - run by a free-thinking Congolese Bible teacher called Prophet Onokoko - has 230 children on its books. All are accused of witchcraft. Many have been thrown out of their family homes. All will have to undergo some kind of ritual exorcism to expunge the evil spirits.

I have a database of African Independent Churches (AICs) and would be interested in more information on this one, and on Prophet Onokoko. Does anyone have any more information on the history of this church, and its theology?

New SAMS Web page

Since August 2007 the Southern African Missiological Society has had a new web site at
http://missiological.org.za/

Please go there to see the latest news and information about SAMS. The material on the old site at http://www.geocities.com/missionalia/ will be retained to preserve links and search engine listings, but, with the exception of the AIC pages and material, it will no longer be updated.

In future I may use the old site to post more material specifically on African Independent Churches (AICs).

the next SAMS congress will be held on the campus of the North West University in Potchefstroom/Tlokwe from 23-25 January 2008. Since the Edinburgh 2010 organising committee has asked SAMS to take responsibility for the commission called "The development of Christian communities in contemporary contexts", the SAMS business meeting agreed to focus in the following two congresses on gathering and analysing stories of vibrant and sustainable Christian communities in Southern Africa. The theme for the 2008 SAMS was fixed as "Mission in humilty and hope: Stories of hope-giving Christian communites in Southern Africa." It was also agreed that hope-giving has alot to do with healing and reconciliation, so that a concerted effort will be made to gather stories of healing and reconciling communities.

Christianity, North and South

A long time ago I wrote an editorial for a magazine called Ikon, which is reproduced below. It was for the Summer 1970 Issue (published in about January/February 1970)

One hears much these days of the "New Theology". There is a great debate about God. Is God dead? Is he up there or down here or in here? And this debating makes the fundamental assumption that God can be known by talking about him. This seems to be especially affecting white Christian students in South Africa. There is a demand for a theology which is relevant to secular man. This demand was created by the theologians, and they are now doing their best to fulfil it by creating a god in the image of modern secular man.

But this demand for a modern secular God is the demand of a minority. Modern secular man is white, prosperous, and has the leisure to engage in theological debates. The 'new theology' is another product of Western neo-colonialist society, and for the vast majority of mankind this theology is totally irrelevant. They are not so much looking for a revolution in theology as for a theology of revolution.

For decades now we have been conditioned to think of a world divided into two opposing camps -- East and West. The East consists of "democratic" peoples republics, and the West likes to call itself the "free" world. This distinction has been fostered by power politicians to keep people ignorant, and to serve their own ends. The real division, however, is not between East and West, but between North and South. In the North live the haves, and in the South live the have-nots. Most of the wealth of the world is concentrated in the North -- Europe, Russia, North America. The bulk of the world's population, and the poorest, live in South Asia, Africa and South America.

The poor of the world are not interested in singing anthems to the status quo, as the secular theologians would have us do. They look to a God who changes things, who upsets the existing order. They look to a God who will depose the mighty and exalt the poor and powerless, who will literally turn the world upside-down, putting the poor south at the top in place of the rich north.

Theology is important, but the Church makes two great mistakes. The theologians are generally set apart from the rest of the Church. They engage in debates in a cosy academic setting, in the calm unhurried atmosphere of ripe scholarship. They throw away years of research into trivialities, which have nothing to do with the proclaiming of the Gospel of the Kingdom. And the rest of the Church suffers, because it has nothing to guide it. Christians go on doing things that were done by their forefathers, but they have no idea why their forefathers did these things, and therefore have no idea why they themselves do them. We need something more than academic theology -- we need applied theology -- a Christian ideology which can interpret events and forces in the world in the light of the Kingdom of God. Up till now they have been kept separate -- "Religion and politics don't mix".

Theology is important. And it is important that theology should be capable of application in the world in which we live. The 'Message to the people of South Africa' is the first step towards such a theology, but it must not be the last. It will be noted that the Message is not debate-theology. It makes a series of proclamations about what the Gospel of Jesus Christ is. To the academic or the secular theologians this is arrogant. One cannot make proclamations, one can only make a tentative contribution to the debate. But the world does not have time for drawn-out debates. We have to act on the answers to these questions now. To the Christian theologian there is only one relevant question -- What is the Gospel of Jesus Christ? To the Christian activist, only one course of action is open -- proclaim the Gospel, and make visible God's revolution in the world.

Perhaps Abraham is a good model for theologians, and for all Christians. Abraham was not seeking a way -- he was on the way. He was aware of direction, but not of his ultimate destination. He did not know what the promised land was to be like; all he knew was that God was leading him there. It is important for Christians to know where they are going, for they cannot be effective otherwise. We should stop playing around with ideas around an abstract God, and rather concentrate on where God is leading us. Action which is not based on sound theory is what the Marxists call adventurism. For Marxists all action must be directed towards a goal -- the revolution and the classless society. For Christians likewise, all action and theologising must be directed towards a goal -- the revolution and the Kingdom of God.

Well, that is ancient history. It was written more than 37 years ago. The world has changed then, and I have changed. If I were writing it now, I would not have written it in the same way, and would be more aware of how I have allowed myself to be caught in the trap of academic theology. But it is worth asking what has changed? What has remained the same?

Some answers may be found in an article mentioned on another blog, Believing in the Global South, by Philip Jenkins. Jenkins says

some western Christians have since the 1960s expected that the religion of their Third World brethren would be fervently liberal, activist, and even revolutionary, the model represented by liberation theology. In this view, the new Christianity would chiefly be concerned with pulling down the mighty from their seats, through political action or even armed struggle. All too often, though, these hopes have proved illusory. Frequently, the liberationist voices emanating from the Third World proved to derive from clerics trained in Europe and North America, and their ideas won only limited local appeal. Southern Christians would not avoid political activism, but they would become involved strictly on their own terms. While many espoused political liberation, they made it inseparable from deliverance from supernatural evil. The two terms are indeed related linguistically and often appear together in biblical texts, but the juxtaposition of the two thought-worlds of liberation and deliverance seems as baffling for many Euro-Americans as it is natural for Christians in the Global South.

The last part was obvious to me when I first went to study theology in England in 1966. The first essay I was asked to write was on "Jesus and the demons", and when I had finished reading it to the college principal he said, "But you haven't told me whether you think demons exist or not." I replied that I didn't think it was important. When you have been run over by a bus, you don't think to ask philosophical questions about the existence of a bus. Coming from South Africa, I was aware of our conflict being against principalities and powers, which were bigger than Mr Vorster's flesh and blood security police, but nevertheless inextricably linked with them. One of the things I find interesting is that this kind of thinking is beginning to penetrate Europe as well, if the film Pan's labyrinth is anything to go by (see review in an earlier post). Whether the director is a Christian or not I don't know, but his vision seems far more in tune with the South African experience of the 1960s than the Western secular theology of the 1960s ever was.

Actually Jenkins is a bit off the mark when he said "some western Christians have since the 1960s expected that the religion of their Third World brethren would be fervently liberal, activist, and even revolutionary, the model represented by liberation theology." That kind of liberation theology only penetrated the consciousness of Western theologians in the 1970s. In the 1960s they were too busy uttering paeans of praise to the status quo. Liberal theology led to conservative politics and vice versa. As G.K. Chesterton put it: the modern young man will never change the world, for he will always change his mind. Western theologians were concerned to change their theology to fit the world, and the last thing on their minds was to change the world to fit any theological vision. They wanted a revolution in theology, not a theology of revolution.

But for the most part Jenkins gets it exactly right. Over the last 37 years the differences between Western and African Christianity have become clearer. Neither is monolithic, of course, and Jenkins points this out. But if we want to know what Christianity will be like in the 21st century, Africa rather than Europe or North America will be the model. One question, however, may be whether South Africa will continue to fit that model. South Africa is becoming increasingly secular. People have long said that South Africa is both "First World" and "Third World". Outmoded as such Cold War terminology may be, there is nevertheless some truth in it.

MoreheadsMusings: Andrew Walls: Don't Know Him? You Should!

John Morehead has posted some interesting things about Andrew Walls, the Scottish missiologist: MoreheadsMusings: Andrew Walls: Don't Know Him? You Should!

I'd like to add a couple of anecdotes told by Andrew Walls. They are from a conference on church history, called Rescuing the memories of our people. It had 40 people from all over the world, church historians, missiologists, archivists and librarians. The following is an extract from my diary of 4 October 2002, and perhaps can rescue some memories of the would-be rescuers, including Andrew Walls himself:

Over coffee I talked to Alan Po of Myanmar, and he told me about the many different languages in the country, where the government was trying to use Buddhism as a political tool to drum up and maintain support, so it was rather hostile to Christianity.

Herbert Swanson joined us, and said that the Karen people of Myanmar were the oldest Protestant church in that part of Asia. He said that they had lots of stories of older brothers and younger brothers that were used by some missionaries as a toe in for the gospel.

There was also one where God was fed up with humanity, and went away, and a spirit called water buffalo wanted to go away with God, and God said he could do that, but must first return to give a message to humanity that they must eat one meal a day and comb their hair three times a day, but water buffalo got the message confused, and said that they must eat three meals a day and comb their hair once a day. So God turned water buffalo into a physical water buffalo, which is why water buffalos are dirty and wallow in the mud.

Andrew Walls joined us, and said that there were many such stories from Africa as well. He told us of the Church of the Transfigured Face, where a French Catholic order evangelised in West Africa, and were devoted to an image of the face of Christ (I assume Veronica's napkin of the one for the King of Edessa, but he did not make that clear). Later they were replaced by an Irish order that did not have this devotion, so they broke away and became an AIC of the Aladura type, just like most of the others, but retained the distinctive devotion to the Transfigured Face.

Andrew Walls also told a story of the Isle of Skye, where his daughter spent some time as a speech therapist travelling from school to school. Because they were bilingual in English and Gaelic, speech impediments were quite common. At one school the teacher said that there was a child who could not speak at all, but just babbled incomprehensibly. His daughter had examined the child, and found that he spoke with a Birmingham accent, but not only had the teacher failed to recognise it as English, she had failed to recognise it as speech at all.

Religious symbols as aid to developing local theology

Joey Dela Paz writes (Missions and Theology: Religious symbols as aid to developing local theology)

I’m reading illiam Dyrness’ book entitle Invitation to Cross-Cultural Theology. Here, Dyrness did five case studies of the way ordinary Christians, in a variety of settings, think about and live out their Christian faith. He points out that Academic theology have a lot to learn about theologies of the people that are done outside the bounds of Western academic setting and from written sources.

That is one of the reasons why I find the African Independent Churches (AICs) so interesting, especially the Zionists. One of the things that I have been thinking about recently, because of a book I am working on, is the use of holy water in healing.

Martin West, in his book Bishops and prophets in a black city (Cape Town, David Philip, 1975), writes:

The administering of holy water appears to be fairly uniform. Sufficient water (either from tap water or a spring) is put in a large container and then prayed for by a prophet, or by all the prophets and other senior officials of the church. In some cases the blessing of water may include stirring with a holy stick. The water is then given to the congregation members to drink, usually in small glasses, at a particular time in the service. In the Full Gospel church, for example, drinking of holy water often takes place at the same time as members are treated at the Holy Place. During the dancing they may come to the table which has the holy water on it, be given a glass to drink, and then receive a blessing and laying on of hands by a prophet. This is a rather informal approach, but in other churches the drinking of holy water may be much more formal.

What strikes me about this is that the description is almost identical with the celebration of the Great Blessing of the Waters that takes place in Orthodox Churches at Theophany (Epiphany). When the water has been blessed, members of the congregation come forward, and are sprinkled with holy water (the priest dips a sprig of basil into the vessel containing it, and uses that to sprinkle it) while drinking the water from glasses. At the end of the service members of the congregation bring bottles and other containers to take the holy water to their homes (usually the plastic bottles in which one buys bottled water in shops). They drink this when they feel ill, or use it for sprinkling it on objects they want to bless, or if somethuing bad has happened.

I very much doubt that the Zionists learned to do this from the Orthodox Church (which has done it for centuries), and yet the fact that the ceremonies are almost identical seems to point to something in human nature that needs to worship in this way, or the Zionists rediscovering something that their Protestant predecessors had dropped -- premodern religion emerging from the veneer of modernity, perhaps?

The AICs usually have very little "systematic theology", and missiologists have referred to the "enacted theology" of the AICs. Actually something similar happens when Western theologians write about Orthodox theology. They usually base what they write on written works by Orthodox Christians, but Orthodoxy does not have a systematic theology, but rather a holistic theology. Written theology must be read in conjunction with the enacted theology, and cannot be understood apart from the Divine Liturgy and the other services of the church. Orthodoxy cannot be understood apart from orthopraxy.

I referred to something similar in relation to holy water in an article Sundkler deconstructed: Bethesda AICs and syncretism, which I also cited in the December synchoblog on syncretism.