Restoring the force of life

Chapter 6 “ Restoring the Force of Life” in the book African Religion: The Moral Traditions of Abundant Life by Laurenti Magesa describes a so-called symbiosis of affliction, mysticism in prayer, sacrifices, offerings, and reconciliation rites in close relation to the ethical norms. Thereupon, Laurenti Magesa provides a reader with a slight justification of the rites and traditions in the African Religion. Doing so, the author gives a wide range of peculiarities dealing with the force of life and its continuation within the African community.
At the outset, the chapter is dedicated to the topic of the affliction. In this respect Magesa admits that to remediate various afflictions means to have a person mature in this area of expertise (Magesa 194). It is vital to have it with a leader of the tribe or within the larger community. In dealing with affliction, there should be much attention to the accuracy and focus so that to evade the hardships.
The next step is to pray. Prayer lets various mystical forces to come into the life of a person with the goal of the release. However, African prayer is a bit different from that usually practiced in Christian churches. It is a manifestation of the unity as every member get involved into it. Mutuality is at stake: “ Not to express oneself completely in prayer is dangerous, moreover, because it implies a further breach of trust between the visible and invisible worlds” (Magesa 197). Hence, the need for sacrifices and offerings is crucial to please the invisible powers and attract the mercy of spirits to the community instead.
To have an idea of how African people evade the affliction through the curative medicine, there should a clear understanding of this medicine itself (Magesa 210). In this respect a special attention is grabbed to séances and dreams as the main sources for identifying the reason for the affliction. Each tribe has its spiritual advisor serving as a medium between two worlds (visible and invisible). In this case Magesa strictly notes that “ their “ spiritual” gifts render them capable of diagnosing what kind of spirit of “ force substance” is causing what kind of affliction to the individual, the family, or the society” (214). Due to such persons the revelation comes easily.
Furthermore, when talking about the force of life, it is necessary to have an idea of the methods of divination and reconciliation so as to keep the tribe and all its members in safety. Different objects are taken to perform the ritual of divination. Moreover it is underpinned by ritual music and dances, because “ at the sound of music played for the purpose, and while people sing and dance, the medium becomes possessed” (Magesa 231). Thus, the reconciliation rituals of anger removal take place in order to figure out the contact with the oracle. Speaking ethically, these rituals are inseparable part of the African Religion. By finishing or eliminating the ritual of reconciliation, there is a proof of that everything keeps its track when the affliction disappears since the moment of the ritual.
Works Cited
Magesa, Laurenti. African Religion: The Moral Traditions of Abundant Life. Maryknoll, NY: Orbis Books, 1997.