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An investigation into the phenomena and practices of spiritual ...

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<strong>the</strong> church group to strangers. In <strong>the</strong> words <strong>of</strong> one minister as I explained <strong>the</strong> difficulties ingetting volunteers to agree to an interview; „We are a very private people‘ . Cultural shiftsover <strong>the</strong> past fifty years may have brought more integration <strong>of</strong> black people in <strong>the</strong> whitemajority churches. This has not happened in reverse within <strong>the</strong> Black majority churches<strong>and</strong> <strong>the</strong>ir church population continues to grow. Kee (2006) complements <strong>and</strong> extends <strong>the</strong>way Beckford (1998) uses <strong>the</strong> resources <strong>of</strong> biblical criticism <strong>and</strong> <strong>the</strong> history <strong>of</strong> doctrine in<strong>the</strong> „Concept <strong>of</strong> Dread‟ to develop a contextual <strong>the</strong>ology which tas account <strong>of</strong> <strong>the</strong> Blaccommunity <strong>and</strong> addresses <strong>the</strong>ir situation.British Black majority churches, although <strong>the</strong>ologically conservative <strong>and</strong> using a differentidiom, appear to making a statement similar to American <strong>and</strong> African Black Theology“that is born out <strong>of</strong> blacoppression, dehumanization <strong>and</strong> is <strong>the</strong>refore directed againstmajor social evils where black people are not entitled to positions <strong>of</strong> economic power,dominance <strong>and</strong> privilege <strong>and</strong> who are inherently inferior <strong>and</strong> doomed to servitude”. (Ela1994:182). The re-think is based on <strong>the</strong> failure <strong>of</strong> <strong>the</strong> indigenous population to meet <strong>the</strong>cultural <strong>and</strong> <strong>spiritual</strong> needs <strong>of</strong> <strong>the</strong> people where <strong>the</strong>y “fail to find appropriate responses to<strong>the</strong>ir life problems” (Ela 1994:136) in <strong>the</strong> white majority church. As a consequence <strong>of</strong> this,<strong>the</strong> black majority churches help <strong>the</strong> people retain <strong>the</strong>ir culture, style <strong>of</strong> worship <strong>and</strong>healing <strong>and</strong> <strong>the</strong>refore an appropriate response to <strong>the</strong>ir life problems. Thus <strong>the</strong> idea <strong>of</strong>developing <strong>the</strong> concept <strong>of</strong> black <strong>the</strong>ology has been transported from Africa to <strong>the</strong> WestIndies, initially through slavery, <strong>the</strong>n to Britain through mass importation <strong>of</strong> labour. Thepeople aim to stay united in some form, even if it is on a supernatural/<strong>spiritual</strong> level. Theeffect <strong>of</strong> liberation is questionable as on leaving church <strong>the</strong>y have to face day to day issuesin a white majority society that highlight <strong>the</strong>se problems <strong>and</strong> create an imbalance. Theyreturn to church to get a balance <strong>and</strong> <strong>the</strong> cycle start again with no obvious progress from118

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