The assumption of the bishops is that Christ plays no role in traditional African healing. I searched for the place of Christ and the role of the ancestral spirits in their healing procedures.
The outline of the thesis
It is important for us to know if there were any inhabitants in the land of Mariannhill before the arrival of the Trappists in the area. The names and surnames of the families who inhabited the farm in those days as recorded in the Mariannhill Monastery archives and books.
Trappists in the area of Mariannhill
The abbot was challenged by the silent but very loud demand of his African neighbors to teach them the monk's religion” (Balling 1999:66). Finally, with the official recognition of the Mariannhillers as missionaries, things began to happen.
Conclusion
The negative attitude of the missionaries towards izangoma as traditional healers, who cared for the sick in the area both physically and mentally, became a matter of concern for the missionaries. The converts found themselves in between, because according to the new religion they were not allowed to be treated by izangoma and izinyanga.
Attempts to resolve health issues
No one can openly talk about a witch in the church, even if she/he is known among the residents in the area. In the old days, unlike today, people went to isangoma for consultation and to inyanga for medication.
How did izangoma and i zinyanga win the local people?
This got the missionaries thinking and they asked themselves, I think, "How are we going to win these people if we don't touch them physically?" This made them think of hospitals. It was from this background that the missionaries thought of the Mariannhill and Centocow hospitals, which still stand today.
How did the Conference solve the medical dilemma?
It was in this way that a negative attitude was embedded in the hearts of the Christian Zulus in the area. Izinyanga was not aware of the study being done by white doctors on their practices.
Conclusion
The mission doctors worked without fail to prove their skill in caring for the sick. The doctors were determined to prove that there was no hygiene and formula in the traditional practice.
Introduction
God used God's power directly to intervene in situations by using animals, "But now the Lord has opened the mouth of the donkey..." (Num 22:31a). Thus Adam and Eve received God's blessing which empowered them to pass on the life they had received from God to participate in God's creation.
Definition of Central Concepts and the Personnel involved in Healing
In the true sense of the word, Power says: “Inculturation is a genuine and original response that a. From this understanding, the ancestors are not just dead people, but elders in the community who are bearers of wisdom. In the context of this thesis, this type of Christian divination by izangom is challenged by the Holy Spirit, since it is only the Holy Spirit who enables people to speak the language of God.
A Possible Synthesis of African Traditional Healing and the Catholic Church
If Christ was and still is a sangoma in the sense of the revelation he gives to his followers with divine power, is it not possible that Jesus today shares this gift with the Catholic izangoma. With this understanding, I believe that the cooperation of Zulu traditional healers in this context and the Roman Catholic Church can bring better results in people's lives, both physically and spiritually. I believe that the meeting held between the Governing Board of the South African Catholic Bishops' Conference and the Executive Board of the Governing Conference of Consecrated Life (South Africa) on 8 May 2008 is aimed at this solution.
Jesus as the healer
The Power of the Holy Spirit
The Holy Spirit enables people to speak the word of God
Jesus pointed out that some kinds of sickness need the power of faith and prayer: "This kind can come out only through prayer." Healing in the African cultural tradition is primarily concerned with the relationship between God and humanity - it is the Nation in good relationship with the Creator. Morally wrong in the African worldview is the lack of good relations between God and people, living members of a family and their dead members.
Conclusion
Mununguri believes that “even if it concerns the ancestors, the final recognition ultimately goes to God” (Mununguri 1998: 53). Ubungoma and ubunyanga are a reality for some priests and also a pastoral problem for many priests. African Catholics also lost their zeal in the Church when they read: “We note with some concern that many African Christians are turning to practices of traditional religion during difficult times in their lives” (SACBC Resolution 2.5.2).
Isangoma one: (Male diviner)
This is the only thing that keeps me going in the Catholic Church, is that I need Jesus, He who heals people both physically and spiritually. As a result, it does not bother me as a practicing Catholic, except that I know that Church leaders do not support healings that come from African culture. To me Ubungoma is the word like gynecologist which is the word used for a doctor who specializes in a specific field and treatment.
Isangoma two: (female diviner)
I know as an isangoma today, that all that comes to me in my dreams are symbols. I do not dispute the gospels because Jesus in the scriptures was a healer, but I dispute the bishops statement. I couldn't believe my ears when I heard that she is behind this call, until God allowed her to speak to me and let me know about it.
Inyanga one (Male traditional healer)
I know the Church does not encourage this kind of healing because I assume it has ancestral elements. The Church does not believe in dreams, but the Bible is full of dreams. I pray to Jesus the healer for my clients to heal them, I believe in prayers and I am sure that Jesus does the work.
Umthandazi one (female faith healer)
I don't see any contradiction in my work because the Catholic Church is the praying community. The healing that takes place in my clients does not come from me as Thoko (not her real name), but comes from Christ and through Thoko to God's people.” She admitted that she felt very uncomfortable at first because she grew up knowing that only priests bless water in church. All sacraments contribute to healing” as Jesus plays his role in it, but in my work I also follow the Zulu ritual for reconciliation because of its powerful images.
Umthandazi two (male faith healer)
In the eyes of the community I am a faith healer because I do not wear the garb of an isangoma identity. I do not understand why Church leaders do not accept this phenomenon, as it is a reality in African culture. The Bible itself, which is the Word of God in the Church, gives the responsibility of healing to the disciples of Jesus.
Bishop of Mariannhill
This grandfather is the one who encouraged him to be a priest to help the people of God in the Church in the future. There is no problem in the Church, except the bishops' letter that fought with us izangoma. Their dream is that the Catholic Church can change its mind and accept this phenomenon in the Church.
Conclusion
Is it the Church and her sacraments or is it God, the giver of life through Christ. It is not clear what kind of healing is stopping them, because prayer heals, counseling heals. The missionaries brought their God to people who were traditionally religious, but they did not take that into account; instead they imposed their Christian religion and its cultures.
Traditional healing ( ubunyanga and ubungoma ) is a call
From what I have learned from my interviews, I turn to Fernando Domingues who wrote thus: 'If the redemptive encounter is to take place, the 'full Christ' must be in the human agency he chooses, and the 'full African person' in one's historical, cultural and religious identity must be present” (Domingues 2000:17). It is clear from the interviews that Christ is not equated with ancestors in traditional healing, as the bishops stated that “traditional healers are their . This was a good basis for them to accept this call in the spirit of Christianity and in truth, as expressed in the Gospel of John: “God is Spirit, and those who worship Him must worship in Spirit and in truth” ( John 4:24).
Culture and Christianity
- Theology of Jesus Christ versus African theology
- Mariannhill area as an African village
- Family and blood relations in African culture
- Ubungoma as a spiritual manifestation
- One ministry of evangelisation but different ideas
It is possible that the Church is disturbed by the mention of ancestors and their involvement in African healing processes as we have heard in our interviews. Being Christians, they submit themselves to the hands of Christ, the head of the Church to which they belong. Everything depends on the faith of the priest in Jesus Christ and the faith of the sick in Jesus Christ.
Creation and “powers”
- Objects or materials with power in themselves
- Material or object “empowered”
- Persons “empowered” by God through Jesus Christ in faith
- The role of a priest
- Priests and religious in healing ministry
The Church as the community of God that acts on the culture of the Church is based on the sacraments. When a priest is ordained, he receives authority and power from the Church to act in the name of Christ the healer. Healing is one of the gifts that God through Jesus Christ and human culture has blessed many nations.
General conclusion
It is in their encounter with Jesus Christ in faith that they are able to heal people. The results of the interviews pointed to the very strong belief in Jesus Christ as the traditional healer. Nothing could stop Jesus Christ from healing the people or caring for the needy.
Summary of chapters
The research was limited to Catholics in the Mariannhill Diocese who heal people traditionally and through prayer. In the interviews it was discovered that the Catholics believed in the presence of Jesus in their work of healing. It has been shown that the healing ministry in the Catholic Church faces a dilemma because of the relationship between faith and culture.
Topic for further research
All interviewees emphasized that no one can successfully care for the sick unless he/she has been sent by God through Jesus Christ to do so. These Catholics believed in the reality of the ancestors as part of their work because they specialized in healing services during their lives, but what they emphasized was faith in Jesus Christ the Physician. In this realization, traditional religion and culture can be seen as the way of life that is closely linked to the Christian religion.
Ancestor Religion and the Christian Faith Pastoral Statement of the
South African Catholic Bishops’ Conference
- Priests should not be sangomas
- It is God who heals
- Only ONE God
- We venerate ancestors; we do not adore them
- NO to fortune telling
- NO to witchcraft
- NO to simony
- Ancestors are with God but do not have God’s power
- Herbs Yes, magic medicines No
- Many live in God’s presence – but NOBODY is like GOD
- All should long for heaven – no one should fear hell
In the midst of the flock they worship him in spirit and truth (see John 4:24). Do you experience any conflict of your healing powers with the teachings of the Catholic Church. Have you experienced any conflict between your experience of healing and the teaching of the Catholic Church.
