Christoffer Grundmann, John R. Eckrich Professor of Religion
and the Healing Arts, Valparaiso University, USA
E-Mail:
Christoffer.Grundmann@valpo.edu
Abstract
Inviting or fighting the Spirits?
Pneumatological aspects on healing, exorcism, and reconciliation
Considering the theme of the 2004 IAMS General Conference, especially its
subtitle (Bearing the Witness of the Spirit), missiological reflection cannot
ignore the importance of a critical discernment of spirits when it comes to
healing, exorcism and reconciliation especially. Very often perceived of as a
successful power encounter by the people and the missionaries, a perception
which has scriptural support too (just see Mk.3:22; Mt.10:25, 12:24ff), the
question of the power of spirit(s) nowadays comes vividly to the fore all over,
be it in Asia, Africa, Latin America or elsewhere around the globe.
But as far as mission history goes the issue of a sober minded discernment of
spirits was hardly ever addressed in missiology (see my article in RGG 4, vol.
3, col.573f: Geist/Heiliger Geist, missionswissenschaftlich; Axel I.Berglunds:
Zulu Thought Patterns and Symbolism, London 1975, being one of the good, but
rare exemptions). In the practice of missions the indigenous spirits were seen
and often are still seen as merely negative and life threatening, making the
encounter an either-or one.
Thus there is a liability to missiology which, at least potentially, may lead to
a reevaluation of the 19th/20th centuries' history of missions, because
pneumatological reflection has been left out from missiology in the past. And
this has a bearing on coping with political matters too, like the witch-hunting
waves in Central Africa, or in the Rwandian genocide or the reconciliation
movement in South Africa.
The paper will address these lacunae and work towards a more comprehensive
approach thereby not only drawing on cases of healing and exorcisms or (failed)
reconciliation attempts, which abound in missionary reporting, but on the
insights gained from the sociology of knowledge and of hermeneutics as well. In
trying to understand the plausibility structures of different cultures and how
they relate to existential challenges like diseases or the threat of immediate
death the paper will show how missiology can far more precisely and pointedly
establish the 'Witness of the Spirit' when put in the trinitarian context and
thus help to acquire a genuine Christian spiritual competence.'