Monday, 19 November 2012
GREAT PROSPER ONLINE NETWORK: SORCERY, MAGIC, AND WITCHCRAFT IN AFRICA (A NEUTRA...
GREAT PROSPER ONLINE NETWORK: SORCERY, MAGIC, AND WITCHCRAFT IN AFRICA (A NEUTRA...: The Africa understanding of witchcraft have watered down the real idea of witchcraft, is witchcraft necessarily bad?
SORCERY, MAGIC, AND WITCHCRAFT IN AFRICA (A NEUTRAL UNDERSTANDING)
Table of contents
Introduction
Definition of terms
The origin of witchcraft in Africa
Types of sorcery, magic and witchcraft in Africa
Behavior of witches
The merits of witchcraft in Africa
The demerit of witchcraft in Africa
The people’s response to witch craft
The bible responds to witchcrafts
Conclusion
Reference list
Introduction
The people’s view of witchcraft in Africa
has totally washed away the correct concept of sorcery, magic, and witchcraft
in Africa. The definition of witchcraft and magic varies from place to place
and region to region.
So many
discipline view witchcraft and magic from different perspective; in historical, anthropological, religious, and mythological contexts, is the alleged use of supernatural or magical powers.
The definition, origin, merits, and
demerits of sorcery, magic, and witchcraft has been a subject of debate among
philosophers, anthropologist, mythologist, and of recent theologians.
Hence, the researcher after studying
through the mind of other scholars gave an accurate and precise definition of
sorcery, magic, and witchcraft in Africa context, it origin and types. The
researcher went as far as explaining the merits and demerits of witchcraft, and
the people’s and biblical response to witchcraft and sorcery.
DEFINITION OF TERMS:
Sorcery:
According to Daniel Offiong, sorcery is defined as the application of
materials, potions, and medicines for the purpose of deliberately engaging
supernatural powers to bring harm to an enemy. (Offiong, 2009,63). More so, the
Encarta Micro software defined sorcery as “the practice of attempting to
communicate with the spirit of the dead in order to predict or influence the
future”. In order word sorcery is the application of supernatural power and
devices in order to monitor the future and work for or against somebody.
Magic: according
to Frazer, magic is defined as “the primordial form of human thought; it
consisted in making either spatiotemporal connection for which case it was
reffered to as sympathetic or contagious”, ( 1992, 184). On the other hand,
magic could be defined as a supposed supernatural power that make impossible
things happen or give somebody control over the forces of nature. J.B Pratt
observed that “magic is those supernatural devices employed to gain ones end
without the help of spirits or gods”. (1889, 344).
Though, sometime magic and sorcery
are used interchangeably and it is often difficult to draw a clear distinction
and different between sorcery and magic. Words like enchantment, divination,
and necromancy are also used as synonyms for sorcery and magic.
Witchcraft:
witchcraft could be easily defined as an involvement, practice, and usage of
magical power and sorcery. Witchcraft is an act, a practice, an action or
behavior of practicing sorcery and magic. Those that practice witchcraft are
reffered to as Witches and wizard; in Africa language they are called Amusu,
voodoo, ifot.
THE ORIGIN OF WITCHCRAFT IN AFRICA:
Though an average African do refer to
magic and witchcraft as this modern and new technology which we cannot really
give an accurate information of how they operate in Africa, but understanding
magic this way is not really balanced, B.T Maduwuko asserts that, “before the
arrival of white magic, African has been engaged in magic and witchcraft but in
a more primitive and traditional way”. (1994, 656). It is important to note
that before the invention of aircraft, Africans have been flying on air through
the help of Africa magic. Africans have been flying inform of bird, and sometimes
they change to cat, and even dog. So tracing the origin of sorcery, magic and
witchcraft to the arrival of white men and white magic to Africa is a wrong
assertion.
As a matter of fact it is too hard to
give an accurate and definite date of when witchcraft started to be practice in
Africa. In fact, sorcery, magic, and witchcraft is as old as Africa, it
influences the Africa culture, the Africa norms and worldview, they mentality
and as well as they believe.
TYPES OF SORCERY, MAGIC, AND WITCHCRAFT IN AFRICA:
In Africa, witchcraft is practice in so many
ways and for so many purposes. Magic is grouped in types according to the
purpose of practicing such magic, sometime witchcraft is practice for the sake
of production, and sometimes for destruction, while some others use witchcraft
for protection purpose. So in this context witchcraft could be grouped in three
main types which includes; productive witchcraft, destructive witchcraft, and
protective witchcraft.
Productive/sympathetic witchcraft: Witchcraft could be said to be productive if the purpose of
practicing such magic is genuine.
In Africa, witchcraft is of great
value because most of the successful business men in Africa use witchcraft in
drawing customers to themselves, and in having uncommon favour in their businesses
and life endavours. More so, Africa use magic in farming and fishing; a proper
and normal use of witchcraft in farming and fishing increases the farm product
of that year. Africa uses witchcraft in sending rain to their farm land when
rain ceases to fall. Africa uses magic in healing diseases as sickness. This
type of witchcraft is used in making enquiring from the spirit of the ancestor
over the causes of the problems the present generation is passing through and
the best way to solve the problem, through this type of witchcraft witches look
into the future and foretell the this either fortune or misfortune that is
coming on someone’s way. Though people hardly view Africa magic and witch craft
from this perspective but it is important to note that Africa practice this
genuine type of witchcraft.
Destructive/homeopathetic witchcraft: witchcraft is
referred to as destructive witchcraft when the purpose of practicing such magic
is evil and wicked. This type of witchcraft is too common in Africa than any
other type of witchcraft practice in Africa.
In Africa, witchcraft is used to send
sickness and poison to somebody, it is use in breaking peoples marriage and
business, Africa magic is used in making people insane and out of consciousness.
This type of witchcraft is used in taking peoples wives, land, and property,
and in cursing or sending bad luck to somebody. Africa uses destructive
witchcraft only on somebody they assume to be their enemy. This type of
witchcraft is well known and commonly practice in Africa either to achieve a
selfish interest or for vengeance over something the person affected has done to
you before.
Protective witchcraft: This type of witchcraft is the one practiced with the purpose of
protection and prevention. This type of witchcraft is not practiced mainly to
cause harm to somebody nor is it practiced to draw uncommon favour to yourself,
rather it is practice to prevent people from harming you with they wicked
witchcraft. Sometime this type is practice in business place and home to cause
harm to any body who want to harm you either by stealing your property or by
poisoning you. Africa refers to this type of witchcraft as the best type of
witchcraft because in the Africa context it is just taking a protective and
preventive measure against the evil ones.
Maduwuko rightly observed “that
witchcraft is of great benefit to Africa and at the same time the worst thing
that has happened in Africa”, (1994, 344). So witchcraft in Africa is of types
and practice for different purposes.
BEHAVIOR OF WITCHES:
Witches are people who get themselves
involve in witchcraft, and this witches have several behaviours and life style
which includes;
1. Their can transfer far and near:
Africa witches could easily travel to a far in an unusual speed to carry out an
assignment for or against somebody.
2. They can change to any animal or
anything: Africa witches can change to any thing or animal of their choice
while on an assignment.
3. They can transfer the soul of man to
animal: Witchcraft in Africa context do transfer the soul of human being to
animal like goat, fowl, or sheep and if this is done what ever happens to the
goat is what will happen to the man. If they kill the goat and share the meat,
it then means that they have killed the man and have shared the man’s body.
4. They do sacrifice human being or
other animal to the gods. This sacrifice is done as the price they have to pay
in other to retain they spiritual and magical power.
THE MERITS OF WITCHCRAFT IN AFRICA:
It is important to note Obukezie’s
view on the merits of witchcraft in Africa, “starting from the day Africa
started placing less value on witchcraft, Africa started recording
immeasurable number of social decadence
and debauchery, corruption and profligacy, and the worst of it all is that the
is no way to measure and control it”. (1786, 454). One of the importances of
witchcraft is that it is use to check and control the evil and social decadence
in the land.
Witchcraft serve as a means to
consult the territorial spirits and ancestors either to inquire the cause of
they problem or to ask the ancestors for they intervention in the problem the
living ones are passing through.
Witchcraft is important in Africa
because it is a way of commanding the favour of the gods and ancestors on the
business of the people, and they financial well being.
Furthermore, witchcraft is of great
importance to Africa medically because it with this Africa magic and witchcraft
that they diagnose disease and cure them.
When Africa magic and witchcraft was
of high esteem in Africa, there was no much disease and illness in the land
because Africa magic provided ways of reducing and checking diseases.
THE DEMERITS OF WITCHCRAFT IN AFRICA:
Though witchcraft has some advantage,
but it still has some disadvantages which are as follow;
1. It is a threat to the people’s
economy.
2. It is a threat to the safety of the
people and land.
3. It is used by wicked people in
administrating injustice in the land.
4. It is used in taking from others what
belongs to them.
THE PEOPLE’S RESPONSE TO WITCHCRAFT IN AFRICA:
It is important to note that Africa
always see witchcraft as the major source of they poverty, misfortune,
childlessness, unfruitfulness, crime, and wickedness in the land. Any form of
suffering, pestilence, and destruction in the land is traced to witchcraft.
So, whenever a witch is caught in
Africa, they are been stoned to death or killed by any mean after giving them
some levels of punishments that they demand as customs and tradition, while
banishes anyone found to be a witch instead of killing them.
THE BIBLE RESPONSE TO WITCHCRAFT:
In Christianity, sorcery came to
be associated with heresy and apostasy and to be viewed as evil. Jewish law
views the practice of witchcraft as being laden with idolatry and necromancy;
both being serious theological and practical offences in Judaism. Although
Maimonides vigorously denied the efficacy of all methods of witchcraft, and
claimed that the Biblical prohibitions regarding it were precisely to wean the
Israelites from practices related to idolatry, according to traditional Judaism,
it is acknowledged that while magic exists, it is forbidden to practice it on
the basis that it usually involves the worship of other gods. Judaism does make
it clear that Jews shall not try to learn about the ways of witches (Deuteronomy/
18: 9–10) and that witches are to be put to death. (Exodus/ 22:17). In fact, it
justifiable to trace the beginning of the fall of king Saul to the moment he
visited a witch for enquiry.
And
Saul disguised himself, and put on other raiment, and he went, and two men with
him, and they came to the woman by night: and he said, I pray thee, divine unto
me by the familiar spirit, and bring me him up, whom I shall name unto thee.
And the woman said unto him, Behold, thou knowest what Saul hath done, how he
hath cut off those that have familiar spirits, and the wizards, out of the
land: wherefore then layest thou a snare for my life, to cause me to die? ( 1
Sam 28:8)
The New Testament
condemns the practice as an abomination, just as the Old Testament had (Galatians 5:20, compared with Revelation 21:8; 22:15; and Acts 8:9; 13:6), though the overall topic
of Biblical law in Christianity is still
disputed. The word in most New Testament translations is
"sorcerer"/"sorcery" rather than
"witch"/"witchcraft".
Conclusion:
Sorcery, magic, and witchcraft
in Africa from the perspective we view it has advantage and disadvantage.
Before the advent of Christianity and modern civilization, God used Africa
magic as a way of administrating health, orderliness, peace and tranquility in
the land. Though, some witches out of wicked and selfish ambition used this
witchcraft against the people of the land.
Whenever and however witchcraft is mention in Africa today it connote
evil to the people, and Africa through Christianity is as result of our
understanding of witchcraft doing all they could to eradicate sorcery, magic,
and witchcraft in the land.
Reference list
Offiong, Daniel, 2009. Witchcraft, Sorcery and Magic in Africa,
Ipaja Lagos, Apex book limited.
Frazer, J.G. 1992. The Golden Bough. New York, Macmillan.
Pratt, J.B. 1889. The interpretation of Culture, New York,
Basic Book.
Maduwuko, B.T. 1994. Ancient Africa Religious, Enugu, Ike
publisher.
Obukezie, Chidi. 1786. A guide to Religious study, Awka,
Lumen press.
Encarta Macro soft word, 2008 version.
Saturday, 17 November 2012
A SYNOPTIC COMPARISON OF THE 'CONTROVERSY'
TABLE
OF CONTENTS
INTRODUCTION
I.
DEFINITION OF TERMS
a. Gospel
b. Synoptic
gospel
II.
SYNOPTIC PROBLEM
III.
SIMILARITIES AND DIFFERENCES IN THE
GOSPELS
a. Chart
of the passage
b. Observation
c. Analysis
of findings
CONCLUSION
INTRODUCTION
It
has been proven right that the gospel of Christ as recorded by Mathew, Mark and
Luke are so much similar. the gospel writers recorded certain event, and
happenings in the life of Christ from the same point of view, there are also
some minor and major differences in the synoptic gospels, and the evangelists
in an attempt to meet up with they purpose of writing used certain terminology
that are different from that of others.
We
believe that there is only one Gospel but recorded in different occasion by
several evangelists to different recipient, and for different purposes. Though,
the evangelists try as much as they could to contextualize the gospel massage,
and this brought about some differences in the account of the writers of the
synoptic gospels.
The
researcher in this work compared the account of the ‘controversy’ as recorded
by the synoptic gospels writers, pointing out the similarities, differences,
and partial agreement in both accounts with the attempt to know if the
differences and similarity in the synoptic gospel could discredit the
inspiration of the gospels.
I.
DEFINITION
OF TERMS
a.
Gospel:
The word gospel could easily be defined as
good news. It is derived from the greek word ‘evangelion’ which connotes good
news. It is an old English word which means good tidings. Apostle Paul in his
attempt to define the gospel asserts;
Now,
brothers, I want to remind you of the gospel I preached to you, which you
received and on which you have taken your stand. By this gospel you are saved,
if you hold firmly to the word I preached to you. Otherwise, you have believed
in vain. For what I received I passed on
to you as of first importance: that Christ died for our sins according
to the Scriptures, that he was buried, that he was raised on the
third day according to the Scriptures, and that he appeared to Peter, and
then to the Twelve After that, he appeared to more than five hundred of the
brothers at the same time, most of whom are still living, though some have
fallen asleep. Then he appeared to
James, then to all the apostles, and last of all he appeared to me also,
as to one abnormally born. (1 Cor 15:1-8).
According
to Paul’s view, the gospel is the story of the birth, death, resurrection and
ascension of Jesus Christ.
b.
Synoptic
gospel:
The
phrase “Synoptic Gospels” is a term applied to the Gospels of Matthew, Mark,
and Luke. The root word synoptic is derived from the greek word ‘synoptikos’
which mean “viewing at a glance”. The gospel of Mathew, Mark, and Luke are
being refereed to as the synoptic gospels because they recorded the events in
the life of Christ from generally the same point of view.
II.
SYNOPTIC
PROBLEM
In
addition to the similarities in the gospels, there are also some differences in
the account of the synoptic gospels writers. An attempt to account for both the
similarity and difference in the gospel is what is described as synoptic
problem.
Synoptic
problem states that; if the gospel were written by this different evangelist
without coping from each others, how we can account for the similarity in they
accounts; and if they copied from each others, how do we account for the
inspiration of the gospels. Are the gospels really inspired by God?
III.
THE
SIMILARILTIES AND DIFFERENCES IN THE GOSPELS
In
this section, a particular account is going to be examined to discover both the
similarities and difference noticeable. It will be done by drawing a chat of
the three accounts in a tabular form the look at them side by side. It can
simply be indentified by the use of the following:
KEYS:
SIMILARITIES: UNDERLINED
DIFFERENCES: PLAIN
PARTIAL OR DOUBLE AGREEMENT: BOLD
a. THE
CHAT OF THE PASSAGE
Mathew 20:20-28
|
Mark
10:35-45
|
Luke
22:22-28
|
20 Then the mother of Zebedee's sons came to Jesus with her sons
and, kneeling down, asked a favor of him.
|
35 Then James and John, the sons of Zebedee, came to him.
"Teacher," they said, "we want you to do for us whatever we
ask."
|
22 The Son of Man will go as it has
been decreed, but woe to that man who betrays him."
|
21 "What is it you want?" he
asked. She said, "Grant that one of these two sons of mine may sit at
your right and the other at your left in your kingdom."
|
36 "What do you want me to do for
you?" he asked.
|
23 They began to question among
themselves which of them it might be who would do this.
|
 22 "You don't
know what you are asking," Jesus said to them.
"Can you drink the cup I am going to
drink?" "We can," they answered.
|
37 They replied, "Let one of
us sit at your right and the other at your left in your glory."
|
24 Also a dispute arose among
them as to which of them was considered to be greatest.
|
23 Jesus said to them, "You will
indeed drink from my cup, but to sit at my right or left is not for me to
grant. These places belong to those for whom
they have been prepared by my Father."
|
38 "You don't know what you are
asking," Jesus said. "Can you drink the cup I drink or be
baptized with the baptism I am baptized with?"
|
25 Jesus said to them, "The kings of the Gentiles lord it
over them; and those who exercise authority over them call themselves
Benefactors.
|
24 When the ten heard about this,
they were indignant with the two brothers.
|
39 "We can," they answered. Jesus
said to them, "You will drink the cup I drink and be baptized with the
baptism I am baptized with,
|
26 But you are not to be like that.
Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves.
|
25 Jesus called them together and
said, "You know that the rulers
of the Gentiles lord it over them, and their high officials exercise
authority over them.
|
40 but to sit at my right or left is
not for me to grant. These places belong to those for whom they have been prepared."
|
27 For who is greater, the one who is
at the table or the one who serves? Is it not the one who is at the table?
But I am among you as one who serves.
|
26 Not so with you. Instead,
whoever wants to become great among you must be your servant,
|
41 When the ten heard about this, they
became indignant with James and John.
|
|
27 and whoever wants to be first must
be your slave—
|
42 Jesus called them together and
said, "You know that those who
are regarded as rulers of the Gentiles lord it over them, and their high
officials exercise authority
|
|
28 just as the Son of Man did not come
to be served, but to serve, and to give his life as a ransom for many."
|
43 Not so with you. Instead, whoever
wants to become great among you must be your servant,
|
|
44 and whoever wants to be first must
be slave of all. 45 For even
the Son of Man did not come to be served, but to serve, and to give his life
as a ransom for many."
|
b.
OBSERVATIONS
X-raying
these accounts, both the similarities and differences are clearly noticed. These
similarities are seen in terms of a common outline, introduction and related
much of the same materials usually in the same order, and often with similar or
identical words as well as context. Marks account is detailed to the core.
N.B
the question and main point of argument is how can we explain and account for
these very similarity and differences between the synoptic gospels?
c.
ANALYSIS
OF FINDINGS
Similarities:
v Apart
from Luke’s record, Mathew and Mark point out what the request of the sons of
Zebedee are.
v Both
gospels appreciate the fact that Jesus asked them “can you drink of the cup I
drink”.
v The
evangelists all agreed that a great arose among them.
v Both
writers agreed that Jesus said that “who ever want to be first among them must be
they servants.”
v Both
Evangelist agreed that Jesus said that he came as a servant and not as a king.
Differences:
ü Luke
was actually writing from a different context, while Mathew and Mark were writing
from the same context.
ü In
Mathew’s account, the mother of James and John is the one that asked Jesus of
the favor on behalf of her sons, while in Mark’s account; it was James and John
that asked for the favour by themselves.
ü Mathew
in his account recorded that James and John asked to stay with Christ in “his
kingdom”, while Mathew said in “his Glory”.
ü In
the same regards, Mathew made mention of the “rulers of the Gentiles”, Mark
called them those who are “regarded as the rulers of the gentiles”, while Luke
called them the “kings of the gentiles”.
ü In
Jesus reply, Mathew recorded that the Kingdom is for those that have been
prepared by the father, and this assert that the is for those that are favored
by God, while mark recorded that the kingdom is for those whom they have been
prepared.” Pointing that the kingdom is what we work for.
ü Nevertheless,
Mathew in his account recorded that Jesus said that who ever want to be the first must “be they slave” and Mark said
“the slave of all”, while Luke said “the one who serve”.
CONCLUSION
Though, the findings
look strong but not huge enough to disprove the authenticity and inspiration of
the scriptures.
If a good redaction
criticism is done, it will be more obvious that the differences in this
accounts does not discredit the inspiration of the gospels. The gospel writers
while writing the gospels because of they purpose of writing and audience choose
what they include or exclude (selectivity), they arranged and theologize on the
materials they have, they added material (expansion), they also omitted certain
materials (compression), and changed certain terminologies in order to meet up
with they purpose of writing.
A better way to respond
to this problem is by understanding Everette’s view. He asserts, “At this point we might ask which version was
the “original” version and therefore which one is was “true”… the better
question is: what was this author trying to say by telling us the tradition in
this way? (Everette, 1964,146). So the main concern of we the readers of the
gospel is ‘what is the writer trying to say’.
REFERENCE LIST
Everette, Harrison. F. 1996. Introduction
to New Testament. Grand Rapids Michigan: Wm.
B.Eerdmans Publishing.
International Standard Bible. Encyclopaedia,
Electronic Database Copyright © 1996, 2003, 2006
by Biblesoft, Inc.
The Holy Bible. 1984. New International Version. Kenya:
International Bible Society.
Danny McCain. 1996. Notes on
New Testament. Bukuru: African Christian Textbook.
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