3. HISTORICAL BACKGROUND OF CHRISTIANITY AND THE IMPACT OF THE REVIVAL MOVEMENT IN THE NORTH WESTERN DIOCESE OF THE
4.5. Some Theological Reflections
4.5.2. Soteriology: African and Christian Conception of Salvation
The biblical message of salvation has landed on fertile soil in African societies. The biblical record is so broad that it easily encompasses the African world. When an African reads the Bible, he or she finds something which speaks directly to him. The biblical portrait of salvation embraces several meanings that are readily applicable to the African world. The traditional African world is one in which people recognize and experience many dangers and threats to life, even if they smile, sing, dance and make merry. Life as a whole is a straggle in the face of these threats, which are both physical and spiritual in nature. Human life is a unity of physical and spiritual entities. Mbiti argues that as long as one is alive in this body, physical threats have spiritual consequences and spiritual threats have physical consequences.
Human life is, to a large extent, a straggle to sail through dangers and threats. This is a major aspect of the African world view, which is deeply rooted in the total life of the people. Into this world, then, comes the biblical message of salvation (Mbiti 1986:155-156).
Okoye citing Mbiti writes about the African view of salvation and says:
Salvation is thus deliverance from the power of evil forces, from enclave of human enemies, from ill- health misfortune and poverty. It is wholeness and peace, the complete human being saved in unity with God. The African concept of salvation explains some of their expectations of the church. It looks to the figure of Jesus in the gospels, particularly his miracles and preaching of the reign of God (Okoye;1997:71).
Salvation in Jesus Christ is at the centre of the proclamation of the Abalokole. They are called Abalokole or Abalokoke because of their experience of salvation in Jesus Christ.
Walokoka? (haveyou been saved?) or Wakila (have you been healed?) are questions asked in daily life if something dangerous is threatening person's life, and the one who saves that life is called Omulokozi or Omukiza. Kinoti says that the Abalokole acknowledge Jesus Christ as
the saviour. He has saved the human race from the bondage of sin and evil powers. He sets the Christian free from harmful habits, fear of man, jealousy and rivalry, an unforgiving spirit and the stiff neck of human pride. Christ being the model of the sinless life and having the means to deliver from sin by cleansing the sinner, there is a constant repentance of sin and a real endeavour to imitate Christ through the enabling power of the Holy Spirit (Kinoti 1989:67).
In traditional religion it is known and experienced that God saves people from physical, spiritual and moral threats to life. God is involved in acts of saving people from danger and threats to life, and then the term 'Saviour' is sometimes applied to Him. The term 'Saviour' is used in the Bible sparingly with reference to God, even though His acts of saving people are numerous. Mbiti emphasizes that for African peoples, to make full sense, biblical salvation has to embrace their total world, both physical and spiritual. Many people want to start with the physical part of their being since this also has consequences in the spiritual dimension.
When they read the Bible they find that God's saving acts are largely in the realm of physical situations. African Christians come to the Christian message of salvation which speaks first about spiritual matters and only later, or not at all, about physical welfare in their lives (1986:154). Even the Abalokole emphasizes salvation from the bondage of sin. That is why they are termed as a repentant movement.
In this research all respondents theologically recognize Jesus Christ as a personal Saviour, Lord, Judge, Son of God, Son of Man, Righteous Christ, Giver of Life, Redeemer, Forgiver, Lamb of God, Leader, Light etc. From this understanding, the researcher sees that these titles or terms are all used in a literal sense. Some see in it a message which promises literal help in their daily troubles, especially nowadays with the AIDS pandemic, fertility in the family, success in walks of life and other human achievements and catastrophes.
Pastor Kigembe said that people before being converted to Christianity have understood the preaching of salvation in this way; For them: salvation was not a salvation of the soul, but something which made life secure such as health, happiness, wealth, prosperity and success in all understandings (Interview with Manase Kigembe, Kafunjo, 1/7/2002).
In fact, the Abalokole emphasizes the necessity of being born again. This understanding challenges some of the Christians in the NWD to understand that all are on a spiritual pilgrimage. All Christians are called to move closer to Jesus Christ. Through the word of God, God is making known his righteousness, not because of human works, but because God himself has finished everything for our salvation in Christ. In other words, salvation in terms of God accepting the lost sinner is based solely upon a righteousness that is outside of a person. It is God's righteousness given in Christ.
All Lutheran Christians in the NWD are challenged to believe in Jesus Christ. In the Large Catechism of Martin Luther this is how it is described:
To believe means to trust God with all our whole heart... to look for all good from God and find refuge in God in every time of need... to set one's heart on God or, as God would expressed it.
" Whatever good things you lack, look to me for it and seek it from me, and whenever you suffer misfortune and distress, come and cling to me. I am the only one who will satisfy you and help
you in every need. Only let your heart cling to no one else" (Hoffman 1985:30).
Theologically, unbelief is the basic sin for the very reason that it is the transgression of the First Commandment, the focus of which is the demand or rather the permission to believe (Tappert 1959:558).
When the researcher asked a Secondary School student about how she understands Jesus as Saviour; she said:
When I joined form one at Rugambwa Girls Secondary School, I began to take religious studies. I, like an obedient student, was jotting down everything. I was listening trying to soak everything inside myself. I did not believe too much in God. One day when we were attending classes, one of my friends said openly in front of us. By the way I believe, because if I believe, I am saved.
I am convinced of it, and there is no doubt." It surprised me.
A nineteen-year old lady believes. She is already saved. I started to believe in Jesus Christ. And I looked to my friend and she was very happy. And she did her best. She always asked me " have you accepted the Christ as your personal Saviour?" I said to her, " Yes!
I have accepted Jesus Christ as my personal Saviour."
Since then I was saved. I am attending fellowship meeting every Sunday. This has been a blessing to me although some of students laughs to us that we are Abalokole.
( Interview with Neema Mukemilembe, Rugambwa Secondary School, 15/8/2002).
Neema said that she sees God as an unchanging God who abides by his Word. That when He said He has chosen you, He means it. She further says that she shared the good news with her conversion to her friends. They laughed at her. But that did not discouraged her at all. Some of her friends started to play far from her. Her friends would always laugh at her every time she started to pray. With time they realized that she was serious. They even asked her to pray for them and that gave her a chance to hold prayer meetings with them. She continued with her Christian life, time and again fighting her way through in the face of trials and temptations. She learnt that it is through God's grace that she is able to overcome temptations.
What effects did Neema's conversion have on her life?
Psychologically: The effects of conversion on her, psychologically, were significant.
When, for instance her friends at Rugambwa Secondary School laughed at her for being saved, she was able to face that challenge. She understood it and was less moved by it.
The previous experience of being unsaved in the community of believers has served to strengthen her to persevere in the face of such trials. With God she knows that she has the capacity to overcome through positive thinking.
Physically: Instead of complaining about peer disturbances at School, Neema turned that situation into an opportunity to witness about Jesus Christ to her friends and to pray for their conversion. Thus the perseverance she exercised served to inspire confidence and self reliance in her life. Her trust in God changed her thinking for the better, thus pointing to a renewed mind and attitudes towards people. The love of God gave her strength to do good to others and to have a winning attitude in the face of challenges.
Socially: Neema enjoys the company of her fellow students. This was demonstrated when she joined the revival group at her school. She enjoys being with people in prayer. She also ensure the well being of others in her interaction with them. She enjoys praying. She
also organized prayer groups at the school. They pray for personal needs and the conversion of students.
Another respondent has this to say about the power of the Saviour and the Great Doctor:
My name is Bertha. I remember the time when I was seriously sick.
I was suffering on stomach pain. I consulted some traditional healers but it did not help. I went to different hospitals like Ndolage and Kagondo. I was not healed. Through my illness, I hated some of my relatives. One day, I attended the convention held
at Ibuga congregation in 1985. Preachers were preaching about Jesus Christ as a healer. The preacher told the congregants to touch where the pain is in our bodies. I touched my stomach. Then the preacher prayed for us. After a week I went to the hospital again. The doctor gave me some tablets. I felt better. I was cured. With a great joy, I decided to travel in different congregations in my parish, singing the song of praise and thanksgiving. Like the lame man in the temple, I could not keep silent, but kept telling people the great things that Jesus Christ did for me. I realized that to be sick is not to die. I felt better. I was healed. My family had to rejoice with me. I asked
forgiveness from them. They forgave me. It is Jesus who healed me.
Therefore, since then, I committed myself to Him. I had
no one else to turn to. Now I have a prayer group in my village (Interview with Bertha Nyabuhoro, Itongo,27/5/2002).
In this interview with Bertha, Jesus is seen as more powerful than all the witches who are comparable with evil forces. Jesus Christ is even more powerful. When people were dead in sin, God raised them up together with, and in, Jesus Christ. "God even when we were dead through our trespasses, made us alive together with Christ" (Eph.2:5). There was no other who could have saved humankind. There is no salvation in any one else except Jesus Christ (Acts. 4:11).
The physical, psychological and social effects are clear:
Physically: Bertha claimed to have received healing. This improvement in her health has the effect of enabling her to progress in other aspects of life. For instance, upon recovery, she worked in her shamba (garden) and she got food for her family. Bertha confesses that it was God who, through conversion, intervened and healed her of all the infirmities she suffered. She did not say that there was a healing effected by medical means. However, she admits that despite her belief in traditional healing prior to conversion, she never got
healed. Good health enabled her to take part in Church activities such as organising prayer group in her village, Itongo.
Psychologically: Bertha relates that after conversion she experienced a change in her attitude towards her relatives. She stated that she no longer hated them. The peace and joy of the Lord she experienced instilled love for the people she hated. She further realized that she was capable of positive thinking and of focusing attention on what constitutes a good life. Bertha now experiences a sense of self worth whereby all of life becomes meaningful. This positive mindset has instilled courage and confidence in her, such that she always aspires to good success in everything she does. She believes that it is God who holds her future; hence her prayerful requests. The thought that her future is in God's hands gives her an assurance of security in life. She was convinced that God had a purpose for her life when she started preaching in the nearby congregations and it gave her self confidence.
Socially: Bertha realizes she is able to interact in a friendly way with relatives, neighbours and other people. She gets on well with them because she now understands them. She interacts harmoniously with parishioners, sings and prays with them At her village, she has organized a prayer group and participates in fellowship meetings.
Consequently she now enjoys a wide circle of friends in the church as well as at her village. She now has a sense of belonging to and with other people and that together they are God's family.
We can observe also that when we study the conversion of St. Paul, we can see that his conversion does not mean that stereo-typically defines authentic conversion. His conversion affected him psychologically when he opened his eyes he could not see anything (Acts. 9:8). The conversion also affected him mentally, he questioned his old beliefs and actions (Acts. 22:17-21). The conversion changed him spiritually (Acts. 26:1- 23). Paul's conversion caused a crisis and a turning point of life.
The researcher agrees with Numberger's views on the concept of salvation that "a salvation which is unrelated to human needs is an empty concept, and therefore irrelevant (1992:10). The source of salvation is the God of the Bible who, as a creator, is without
doubt, in charge of reality and his attitude towards this reality is unquestionable love and benevolence.
The questions to be asked are: what effects does God's solidarity with the guilty, the suffering and the dying have on God? Does it mean God suffers with them? If He does then how does this suffering of God bring acquittal, respite and salvation to the suffering?
What are the roles of a human person within scheme of things? Does it mean the actions of humans are superfluous? Niirnberger answers these questions by stating that God's redemptive activity does not make human activities superfluous. On the contrary it calls for it. It arouses human responsibility (1990:25). God's redemptive activity invites human activity (1992a:10-26). Human action is participation in God's action (1990:216).
According to Ziesler, salvation is only possible when the means of salvation (that is the grace of God accepted by faith) is present (1983:81). The sinner is saved or liberated through faith and not because of faith. So the order is very important here. First God acts, and by so doing enables the sinner to respond. God offers and a sinner accepts and receives.
Keane argues that by its very nature faith contradicts the principle of working to earn God's salvation (Keane 1982:49). In essence, faith is a complete trust, a complete surrender and reliance on God's action in Christ for a sinner. From this
understanding, Ziesler comments "there is a strong dash of humility in faith, for it requires willingness to admit inability to earn liberation" (1983:81).
Therefore God has revealed his grace to enslaved sinners by sending Christ as a Saviour.
This Saviour is God incarnate so that in him the sinner comes face to face with God. To meet God in Christ is, according to Keane, "one way of saying that we have been saved by grace" (Keane 1982:48). To say sinners are saved by God's grace means that they have contributed nothing to their salvation and reconciliation, especially not by fulfilling the requirements of the divine law (Gal.3:4-14). Through the saving act of Jesus Christ, God our Father has made people a new creation "so if anyone is in Christ he is a new creation" (2Cor.5:17). Therefore, to be saved, is nothing else than to be delivered from sin, death, and the devil and to enter into the Kingdom of Jesus Christ and to live with him forever.