Healing the Family Root: How Realistic? Vol. 3, No. 24

It is a long evil arm from the past… dark shadow which stretches out so that each time you are about to succeed it trips you up and you have to begin again… (hence) we cannot come into the blessings of Abraham unless we have removed this pile up of the dark shadow of curses upon us, as a result of idol worship and false gods and the many crafts that have developed from it.” (Stephen Uche Njoku, Curses effects and release, Enugu Christian Publications, 1993 Pgs 33,29,43,44)
This is a hypothesis that has surreptitiously tormented our theology and doctrinal orthodoxy, and subsequently confused some not-well informed pastors who in turn manipulate some of the lay faithful. This theological confusion is hinged on the fact of African concepts of causality; that the cause of anything happening on this earth can be traced to the world beyond (the metaphysical realm). This erroneous belief has been solidified by a misinterpretation of Plato’s world of forms and matter, the ideal world and the world of reality. The misinterpretation is such that the world of forms controls the real world. Therefore, human struggles or efforts can only become successful if we are able to destroy the forces in the metaphysical world that is responsible for our failures. This erroneous conception has made the hue and cry for the destruction and removal (Uprooting) of all African Traditional Paraphernalias that is linked to the misfortunes and evil happenings in some families to be gaining momentum as the days go by. According to these faithless Christians, “we are being tormented by the sins of our forefathers, and unless we free ourselves from the entanglements of their (forefather) evil deeds, we, the innocent children will continue to bear the consequences.” They consider their pitiable condition as a result of the offence committed many years before they came into existence, hence, the need for atonement through a special kind of healing, popularly tagged “healing the Family Root.” However, what has become incongruous here is that even after the execution of this form of pastoral intervention through the so called spiritual breakthrough, the family concerned continues to be haunted by the so-claimed uprooted evil. Could it be that the evil was not well uprooted, or that there was a wrong diagnosis of the spiritual problems. It has therefore become increasingly necessary for us to examine this current pastoral trend in order to expose its authenticity of spuriousness and subsequently provide a possible approach to these family challenges.

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