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as a Westerner, and to other Westerners. What does it mean to say that God is with me, or
that I perceive his presence? It means, it seems, that a notion of God prompts (or impacts on)
something in my mind. If God were entirely external to my mind, then I could not perceive
him. So for me to perceive him he must somehow prod or reveal himself to my mind. In fact,
if there is to be anything that I am to perceive at all anywhere anyhow anytime, then it must
impact on my mind. African people at prayer are engaging their heart, soul, feelings, being,
with their minds, where God also is, where he also is prompting4 them.
In the West people expect an impact of god5 on their minds to be other-than prompts that
come from nature (i.e. what is real). This of course leads to the puzzle of how their minds
could distinguished God from the 'real' in the first place: if their minds are natural, and what
impacts on them is natural, then where is God? He seems to have disappeared. Can we be
so sure that our minds, that are actually something very mysterious, and the operation of
which is still pitifully little understood, can make such a clear distinction? A great deal seems
to hang on this distinction.
God must impact people in their minds, or people could not perceive him. This applies to
Westerners as well as to Africans. Lemo (what we have been translating as prayer) is not so
much (or not simply) trying to consult with some force somewhere out there. It is rather
connecting with everything natural and divine combined. When I say natural and divine
combined, I do not mean like a bag of beads as with red and black beads all mixed together
seen from a distance as if they are one colour. I mean that there is only one kind of bean, and
it is all of one colour, and there is no other colour.6 That is, reality is a whole.
This is why when African people in this community go for prayers they are not holding out in
order to self-sacrificially attend to a thin thread that connects them with a little known and
even-less perceived divine other. Instead, they are together (typically people pray in
company) engaging their minds (and hearts, and souls and feelings and you name it) with the
whole of life and everything that there is! The whole of life is rather a large category. It
includes: their family, friends, ancestors, regrets, fears, hopes, relationships, pains, joys,
aspirations, sorrows, losses, anticipations, regrets and you name it.
That bunch of things called 'the whole of life' used to be a toxic mix. I think Westerners can
identify with that. When people are totally open and honest to themselves and to others, it is
not always nice things that come out. Amongst the less-nice things are hatred, jealousy, envy,
mistrust, lust, desire, greed, contentiousness and 7 These were some of the things that used
to accompany people's efforts at lemo (prayer) together. Gatherings would result in tensions,
suspicions, anger, frustration, fights, struggles and too often war itself.
When African people find-God they find the one who can enable them to be open to
themselves and to others ... peacefully. Not to say that there are no tensions. But, Jesus is
Lord. That is to say their gatherings are sufficiently other-oriented8 to take the immediate
pressure from themselves. Jesus is like an ancestor, but that has left a written text for them to
follow. This means that leaders of the Christian meetings are not gods themselves, and do not
4
have exclusive access to God (god), but they are representatives, spokespeople or
intermediaries to he whose nature is articulated in the bible. These spokes-people have
thousands of years of God-directed history (the Bible) to draw on. That's quite a mixture; but
it works. That is to say God works. That is to say the whole thing is quite revolutionary.
The whole thing is so revolutionary that people's whole lives get caught up in these new
insights about God. As a result churches are springing up all around! Add to everything else
a massive increase of wealth generally since the coming of early missionaries (barely 100
years ago) and people seem to have every reason to go to lemo.
What might Westerners have to learn? One thing is: that they shouldn't be trying to squeeze
God into their categories in order to believe in him. God should not need to have to be 'real'
in order to prompt faith. 'Real' is a fleeting category of a philosophical moment, hemmed in
by severe limitations of human thinking. God is eternal much greater than that.
Another thing that I want to emphasise is the directionality of the required learning about
God from others. Indeed the West has much to learn from Africa. We all have much to
learn from one another. But it is often a very serious mistake to expect African people to tell
Westerners what they have to learn using Westerners language (e.g. English). An African
person attempting to do this can actually make God disappear. The reason he can disappear is
because an African person is forced (in translation into English, in order to be acceptable) to
articulate God as if he is real but not nature. At the same time, the African person is not even
aware of this stringent condition put down presuppositionally by Westerners. In translation
into English the nature of God in Africa can disappear. The way for Westerners to learn from
God as understood in Africa, is to learn African languages and share in African life. Other
Westerners should learn from the Westerner who has done the latter, who will try to connect
what is unknown to what fellow Westerners already know. They will attempt, that is, to bring
an unknown into a known context (the Africa context being unknown, the Western context
being the known) not known into an unknown context (an African addressing Westerners in a
Western language). The latter does not work.9
Widely accepted educational theory tells us that people should learn from known to unknown. That is to say,
a good teacher starts with where his students are. Then he adds something else for them to think about.
Unfortunately, someone who is culturally a Westerner wanting to teach Africans, or someone who is culturally
an African wanting to teach Westerners, does not know where they are, so cannot start from where they
are. Only the African can do this for his own people, and the Westerner for his own people. For more on this
see:
https://www.academia.edu/18716819/Translation_from_unknown_to_known_is_desperately_needed_Africa
_and_the_West