impending

“impending”

This is not an “Africa Journal”. This is a mindstream taken directly from my journal, recorded just about an hour ago as I watched a massive, ferocious storm light up the sky. It is simply my thoughts, feelings and memories as they came to me. This is effectively unedited. Please excuse the use of both past and present phrases. listen, do not fear.

I watched the storm approach. A tempest was already raging deep inside of me. I thought of Ronan’s timeless, inked words, “These are not words. They’re only feelings. There are no sounds that you can hear. There are no forms that you can touch. I tell myself, I keep repeating, that your ways are bringing you to me.” Yes, I thought to myself. I watched the storm approach the same way you watch the approaching moment your best friend marries the love of his life. It is that particular mix of joy and longing that steeled my soul in that moment. As the stars disappeared it felt like a warm embrace from a lover long since removed. I reveled in the moment and in impending fury.

The whole day I’ve spent considering the narrative of my life and the struggles and pain that seem to grow stronger every day. The flashbacks are more constant now as a dozen spent pens can attest to. There was this moment that came amidst the thousandth page of other’s pain that I was reading in which I started to feel myself. The loss and anger broke through the numbness and deadness that are my constant jailors, enslaving and yet protecting me from this overwhelming urge to stand in the lightening storm just to test my life, to prove that I’m still alive. It’s not safe to feel like this and people will ask, “What is wrong?” as if the catacomb of silence is an almost necessary state to experience the truth of my experience. How can I describe what it means to be an iceberg with the danger laying mostly beneath the surface? And yet that old friend, violence, having breached my prison bars embraced me. Now with the storm enveloping me I took the time to embrace back. It had been too long.

I thought of the stories that I’ve heard, both the hundreds and the few that have truly, utterly broken my heart. I remember the stories of others that have cost me more than my life. I consider that embrace, that rage, that impeccable desire for both wrath and shalom, that violence that courses through my veins. I can hear it pumping in the ringing silence of my ears. The storm is still too far away to be heard, but I know it draws nearer. The tears run stream down my face picking up the ashes that are imbued in my sackcloth soul in some ceremonial gray mud of remembrance. I stifle a scream, a scream to protest with God. “Why?!” is not a sufficient question. “You.” That is the accusation I level at the nameless, faceless person who embodies that which took everything and took it in the name of God. I would take your life. I would rip the page from the book and burn it alive.

Violence, I know. The streaks across the perilous sky remind me of counter-battery fire and the death that each audible report attests to. I think of the charred bodies, the blood stained glass, and the open graves. This, after all, is war. I think of the exchanges of hatred and fire and how such violence is the manifestation of that rage, that fury that is both boundless and patient. “You”, I whisper in to the now windy emptiness. It is black as sin out here despite the magnificent flashes and the irony is not lost on me.

“I hate you with the justice of a thousand nights that I’ve longed for, prayed for healing.” Yet I know that my own anger is second only to another’s. And by what right do I have to take their pain and make it my own? But it is now my own. I do not know where theirs ends and mine begins. “Someday”, I think. I stare intently at the flashes ignoring every close sound in hopes of hearing the distant sounds of fury. I want to hear it, but more than that I want to taste it. I want to know it. I want to remember that I was not there at the foundations of this earth and yet I will brace like a man for the impending gale. My heart and head collide as I hear the chorus of breakdown ring in my ears as I scream inwards, “Make him beg for his life!!!!” With the intensity only learnt through years of waiting for the opportunity.

But then the prose of feeling drops dead from my lips and as it hits the ground I stomp on its lifeless existence a couple of times just to make sure. The blood is again pumping in my ears and I think of the knife and the cold intimacy it represents. In the end only one of us walks away.

The wind is harder now. I wonder if it will carry me home.

And to think, I am standing here because of love.

Athiest take on God and Africa, amazing...

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As an atheist, I truly believe Africa needs God

Missionaries, not aid money, are the solution to Africa's biggest problem - the crushing passivity of the people's mindset

Matthew Parris

Before Christmas I returned, after 45 years, to the country that as a boy I knew as Nyasaland. Today it's Malawi, and The Times Christmas Appeal includes a small British charity working there. Pump Aid helps rural communities to install a simple pump, letting people keep their village wells sealed and clean. I went to see this work.
It inspired me, renewing my flagging faith in development charities. But travelling in Malawi refreshed another belief, too: one I've been trying to banish all my life, but an observation I've been unable to avoid since my African childhood. It confounds my ideological beliefs, stubbornly refuses to fit my world view, and has embarrassed my growing belief that there is no God.
Now a confirmed atheist, I've become convinced of the enormous contribution that Christian evangelism makes in Africa: sharply distinct from the work of secular NGOs, government projects and international aid efforts. These alone will not do. Education and training alone will not do. In Africa Christianity changes people's hearts. It brings a spiritual transformation. The rebirth is real. The change is good.
I used to avoid this truth by applauding - as you can - the practical work of mission churches in Africa. It's a pity, I would say, that salvation is part of the package, but Christians black and white, working in Africa, do heal the sick, do teach people to read and write; and only the severest kind of secularist could see a mission hospital or school and say the world would be better without it. I would allow that if faith was needed to motivate missionaries to help, then, fine: but what counted was the help, not the faith.
But this doesn't fit the facts. Faith does more than support the missionary; it is also transferred to his flock. This is the effect that matters so immensely, and which I cannot help observing.
First, then, the observation. We had friends who were missionaries, and as a child I stayed often with them; I also stayed, alone with my little brother, in a traditional rural African village. In the city we had working for us Africans who had converted and were strong believers. The Christians were always different. Far from having cowed or confined its converts, their faith appeared to have liberated and relaxed them. There was a liveliness, a curiosity, an engagement with the world - a directness in their dealings with others - that seemed to be missing in traditional African life. They stood tall.
At 24, travelling by land across the continent reinforced this impression. From Algiers to Niger, Nigeria, Cameroon and the Central African Republic, then right through the Congo to Rwanda, Tanzania and Kenya, four student friends and I drove our old Land Rover to Nairobi.
We slept under the stars, so it was important as we reached the more populated and lawless parts of the sub-Sahara that every day we find somewhere safe by nightfall. Often near a mission.
Whenever we entered a territory worked by missionaries, we had to acknowledge that something changed in the faces of the people we passed and spoke to: something in their eyes, the way they approached you direct, man-to-man, without looking down or away. They had not become more deferential towards strangers - in some ways less so - but more open.
This time in Malawi it was the same. I met no missionaries. You do not encounter missionaries in the lobbies of expensive hotels discussing development strategy documents, as you do with the big NGOs. But instead I noticed that a handful of the most impressive African members of the Pump Aid team (largely from Zimbabwe) were, privately, strong Christians. “Privately” because the charity is entirely secular and I never heard any of its team so much as mention religion while working in the villages. But I picked up the Christian references in our conversations. One, I saw, was studying a devotional textbook in the car. One, on Sunday, went off to church at dawn for a two-hour service.
It would suit me to believe that their honesty, diligence and optimism in their work was unconnected with personal faith. Their work was secular, but surely affected by what they were. What they were was, in turn, influenced by a conception of man's place in the Universe that Christianity had taught.
There's long been a fashion among Western academic sociologists for placing tribal value systems within a ring fence, beyond critiques founded in our own culture: “theirs” and therefore best for “them”; authentic and of intrinsically equal worth to ours.
I don't follow this. I observe that tribal belief is no more peaceable than ours; and that it suppresses individuality. People think collectively; first in terms of the community, extended family and tribe. This rural-traditional mindset feeds into the “big man” and gangster politics of the African city: the exaggerated respect for a swaggering leader, and the (literal) inability to understand the whole idea of loyal opposition.
Anxiety - fear of evil spirits, of ancestors, of nature and the wild, of a tribal hierarchy, of quite everyday things - strikes deep into the whole structure of rural African thought. Every man has his place and, call it fear or respect, a great weight grinds down the individual spirit, stunting curiosity. People won't take the initiative, won't take things into their own hands or on their own shoulders.
How can I, as someone with a foot in both camps, explain? When the philosophical tourist moves from one world view to another he finds - at the very moment of passing into the new - that he loses the language to describe the landscape to the old. But let me try an example: the answer given by Sir Edmund Hillary to the question: Why climb the mountain? “Because it's there,” he said.
To the rural African mind, this is an explanation of why one would not climb the mountain. It's... well, there. Just there. Why interfere? Nothing to be done about it, or with it. Hillary's further explanation - that nobody else had climbed it - would stand as a second reason for passivity.
Christianity, post-Reformation and post-Luther, with its teaching of a direct, personal, two-way link between the individual and God, unmediated by the collective, and unsubordinate to any other human being, smashes straight through the philosphical/spiritual framework I've just described. It offers something to hold on to to those anxious to cast off a crushing tribal groupthink. That is why and how it liberates.
Those who want Africa to walk tall amid 21st-century global competition must not kid themselves that providing the material means or even the knowhow that accompanies what we call development will make the change. A whole belief system must first be supplanted.
And I'm afraid it has to be supplanted by another. Removing Christian evangelism from the African equation may leave the continent at the mercy of a malign fusion of Nike, the witch doctor, the mobile phone and the machete.

http://www.timesonline.co.uk/tol/comment/columnists/matthew_parris/article5400568.ece