THE SIGNIFICANCE OF BOOK OF REVELATION IN AFRICA CONTEXT

OLATUNDE ALLEN TIMILEHIN

MAY 2010

Book of Revelation is the last book of the New Testament. It is the only book of the New Testament classified as apocalyptic literature rather than didactic or historical, indicating thereby its extensive use of visions, symbols, and allegory, especially in connection with future events. Revelation to John appears to be a collection of separate units composed by unknown authors who lived during the last quarter of the 1st century, though it purports to have been written by John, “the beloved disciple” of Jesus, at Patmos, in the Aegean Sea.

Revelation as a book of Apocalyptic which entails the revelatory communications of heavenly secrets by an otherworldly being to a seer who presents the visions in a narrative framework; the visions guide readers into a transcendent reality that takes precedence over the current situation and encourages readers to persevere in the midst of their trials. The visions reverse normal experience by making the heavenly mysteries the real world and depicting the present crisis as a temporary, illusory situation. This is achieved via God’s transforming the world for the faithful. (Osborne 2002, 14).

Mbiti (1994,27) comments optimistically that African has a long association with the Bible. Not only did some key events of the Bible took place in Africa, but the first translation of the Bible in the Greek language, the Septuagint, took place in Alexandria. At the time of Jesus the Bible was being read in Africa. Revelation as part of the Bible that was presented to the African exposes the conceptual meaning of apocalyptic literature and the theme of some mystery into justification as comparative with African ideology. The significance of book of Revelation in African context is an eye-opener to the African theology about the theme of Revelation such as God, Sacrifice, Life after death, Judgment, mystery of revelation, endurance, suffering, symbolism and signs etc.        However, Mwombeki (1995, 145) comments on the book of revelation in African view that Christian liturgy, hymns, and art are saturated with the theology, symbolism, and language of the book of revelation. Yet, the book remains enigmatic and problematic, also in Africa. This work attempts to highlight the significance of the book of Revelation in African context.

FEW SIGNIFICANT THEMES IN REVELATION WITH

AFRICAN CONTEXT

1. UNDERSTANDING OF LIFE AFTER DEATH

There are similarities between the worldview of Revelation and the African worldview. The world of both Revelation and Africa includes this world and the other. The way the other world relates to this one is also similar. The dead are still living in the other world, and they influence the life of those in this world. The other world, where the dead and the gods dwell, is mysterious and supernatural, violent, vengeful, and merciful. Becken (1993, 333). Therefore, it is easy for Africans to believe that John really saw the things he wrote about. Idowu (1962, 196) notes that generally, one my say that there are slightly varying opinions in this matter. There are those who believe that to die is only to change places on this earth. He may get married and have children, build house, start a business and carry on new life. A slightly modified form of this belief is that it is only the wicked and those whose days on earth not yet fulfilled and therefore cannot be received back into heaven, who like that in same part of the earth. With reference to After-Life, the Yoruba in African view speak of two abode of deity. The good and the bad heaven; bad one is a celestial rubbish heap for the wicked. Book of Revelation also indicates the experience of Life-After death on the gathering of the souls of men, both small and old before God. African context of the view is that there is continuation after death. Death is not the end of life. Either in cognizance with the Bible or not, it is a belief that soul still has a place after death.

2. THE SOVEREIGNTY OF GOD

The picture of God presented in the book of Revelation corresponds to the African understanding of God. God is the almighty, the awesome. All creatures must bow and worship, face down, on their knees, before this God. God has absolute control over the whole world. You don’t approach God in prayer with your hands in your pockets. You don’t make jokes when you are worshiping; you are before the almighty! Most African children are still raised with the clear knowledge that the world does not consist of their interests alone; that there are things beyond human control. It may be easier for them to perceive the God of Revelation as one to whom a person may run for refuge, as the mighty fortress who can protect us from powerful enemies by crushing them. Mwombeki (1995, 149).

Idowu (1962, 2) states in his book titled, ‘Olodumare’ that in our account of Yoruba theogony and cosmogony, we have heart that the divinities were brought into being by Olodumare and that the work of creating the earth was commissioned by Him. Everything in heaven and on earth owes its origin to Him. Olodumare is The King with unique and incomparable majesty. He is over and above all divinities and men. Lang (1898, 181) in the Making of Religion remarks God in the African context that the idea of God is fundamental; African believes in the existence of a Supreme, primordial being, the lord of the universe, which his work and not withstanding the abundant testimony of the existence of God. The blacks have not lost the idea of the true God, the author and the father of the gods and genii.

3. UNDERSTANDING OF MYSTERIES AND REVELATIONS

Another significance of book of revelation in African context is the African love of mysteries. Many people do not think it is necessary to understand every word of a message in order for it to be true. Religious language is supposed to be mythical, mysterious. The priest is the one who may know some things that others don’t, and they remain satisfied. Therefore the mysterious nature of the book of Revelation makes it more appreciated. The fact that its symbols and images are not clear does not deter Africans from believing it. They know that total rational comprehension is not necessary in divine matters. Mwombeki (1995, 148). The book of Revelation is revelation of mysteries from God. African also significantly has idea of the concept. Idowu (1973, 51) sheds light on the view that we find out in every age and generation there is a direct contact of God with the human soul, the personal awareness of God. What man knows of God, what he discovers about God comes as a result of the self disclosure. If revelation indeed means God’s self disclose, if he has his mark upon the created order and his witness within, then if follows that revelation cannot be limited in scope and that it is meant for all mankind, all beings, irrespective of race or colour. For Africans as a part of the human race, the self disclosure of God is in evidence in Africa as book of Revelation was revealed to the early church. Mutembei (1994, 146) adds that African has belief in the supernatural and in revelations. African people believe that revelations of what is going to happen in the future, whether by dreams or visions, are possible and even common in people’s relationship with the other world Therefore, Africans need not trouble themselves with whether John saw the revelation as he says or whether he is making it up. Are we to look for John’s ingenuity and mastery of composition instead of trying to understand what the revelation is about? Is it more difficult to understand it as a real revelation than trying to find explanations for a composition that someone invented? It is one thing to say: “Here John wanted to tell his readers...” and it is quite another to say: “Here John saw (or heard or read or was told)....”

4. CUSTOM OF ANONYMITY

Mutembei (1994, 145) explains that African has custom of anonymity. Most traditional stories, folk tales, proverbs, songs, and even Christian hymns are anonymous. Ideas were not commercialized. Anonymity, however, does not make the ideas less effective. It is never a preoccupation of African people to know which individual composed a certain hymn or proverb. And these are distributed without charge. It is only recently that Africa has adopted the copyright mentality. Therefore, the validity and effectiveness of the composition is not affected by the identity of the composer. Whether the John who wrote the book was the apostle or whether he was John at all does not matter. Africans are not interested in the personality of the person behind the composition. This makes some of the issues discussed most in New Testament scholarship concerning the book irrelevant. The value of the text stands in the text itself, as it is.

5. SYMBOLISM OF REVELATION

Another significance of book of revelation in African context comes from the rich symbolism of Revelation, which in many respects corresponds to symbolism in Africa. For instance, the dominant symbols of the lamb, the throne, the blood, and the animals are common in African religious symbolism. Idowu (1962, 119) comments that the highest type of sacrifice among the Yoruba in Africa used to be human sacrifice. The sacrifice was also offered whenever it was expedient that someone should dies as a sacrifice of appeasement in order that the community might be saved. The victim of human sacrifice was usually made to bless the people in some prescribed. The sacrificed person was believed to be going to represent the people before and carry their petitions to the higher power. The sacrificial blood as well as innocent human blood crying from the ground (Rev 6:10) corresponds to present-day African beliefs. No one in Africa can expect to get away with shedding innocent blood. At the same time, the lamb as the animal of sacrifice slaughtered for the sins of humanity is a dominant symbol both in Revelation and in African beliefs. Therefore, the interpretation of the book of Revelation can easily relate to African symbols. However, the symbolic nature of the material must be strictly emphasized (Mwombeki 1995, 149).

6. JUDGMENT

In African perspective about judgment in relation to the book of Revelation that all souls will assemble before their Creator one day. So also the African ideology reveals the truth. Idowu (1962, 197) states that the judgment which Yoruba fears most is the one which awaits every person. First at the end of life on earth, involving the agony of dying, and there in After-life when the final verdict of God will be known. In African concept of judgment, they see God as the only true Judge that will never be bias or partial with any man. God is pure and impartial; the truthfulness of his judgment could not be questioned.

CONCLUSION

The message of John in the book of Revelation is much seen as vital piece for the African Churches in the light of broad understanding of what we belief along with the scripture. The significance of book of Revelation helps the contemporary churches as from the advent of the African indigenous churches persecution, that suffering with Christ is rewarding and the Lord on the throne shall vindicate them one day. In African world view, dying for what you believe is fundamental among the extremist of religion because of the eschatological hope of reward, however, Yoruba also contribute in that view that, one can die for what you believe in allegiance to Olodumare, the God of justice, that will never be partial. African church from the ideology of African extremistism, that is adamant (being fanatic) for the sake of deities or gods interchanged the concept with the record of revelation about the martyrs of faith.

African church accepts and appreciates the good work of book of Revelation as a support to African ideology and the foundation of truth of eschatological hope of their faith.

WORKS CITED

Becken, Hans-Jürgen. Beware of the Ancestor Cult! A Challenge to Missiological Research in South Africa. Missionalia 21, 1993. 333-339.

Idowu, E. Bolaji. African Traditional Religion: A Definition. London: SCM Press Ltd, 1973. 51-56.

Land, Andrew. The Making of Religion. London: Longman Green Co, 1898. 181.

Mutembei, Richard. Kristo au Wamara.  Bukoba, Tanzania: Northwestern, 1994.

Mwombeki, Fidon R. The Book of Revelation in Africa. Word & World Volume XV, Number 2, Spring, 1995. 145-150.

Osborne, Grant R. Revelation.Grand Rapids, Michigan: Baker Academic, 2002. 14.

Idowu, E. Bolaji. Olodumare – God in Yoruba Belief.London: Longman, Green and Co Ltd, 1962. 2-197.