3 ° LAS RUTAS D E SAN PABLO

In biblical Hebrew, salvation conveys the general idea of deliverance, rescue and help. It implies rescue from a hostile power, whether human or cosmic and that it is

related to redemption in that deliverances in the Pentateuch do not alter the relationship between the people and their God; they confirm and re-establish the relationship already existing (Corrington 1992:57). Thus salvation might be spoken (soteria in Greek, salus in Latin) according to its root meaning of health, safety and security. The language of salvation might also, like related terms in Hebrew that the Greek verb sozo translates in the Septuagint, convey a sense of restoration to a former state from a state of calamity. This restoration is effected through the power of a deity or other powerful personality, even through a human person who is endowed with power by a divine one.

The Bible makes it clear that evil spirits seek to afflict and cause suffering to human beings and even enter their souls and/or bodies (Luke 6:17-19, Luke 8:1-3, Luke 13:10-13, Matthew 10:1, Mark 16:17, Acts 16:16-18, Acts 19:11-20, Genesis 4:7). They find their way through agreements with sin, through our agreements with unforgiveness, through our participation in any occult activity, through our experiences of sexual victimization, abuse or other traumatic events, and even through generational curses (the sin of our ancestors). They cause fear and torment, they hinder spiritual growth, and they drive people towards further sin and bondage. They perpetuate mental deceptions and even affect people‟s personalities. It is from these that Jesus set people free by commanding them to leave. He gave people the same commission and the same authority.

At one point Jesus cast out a “spirit of infirmity”, (Lk 13:11) and Paul cast out a “spirit of divination” (Acts 16:18). There are also Bible references to a “deaf and dumb spirit” (Mk 9:25), an “unclean spirit” (Mtt 12:43), a “spirit of fear” (2 Tim 1:7), a “jealous spirit” (Jam 3:16), a “perverse spirit” (1 Cor 6:15), an “antichrist spirit” (1 Jhn: 4:3), and many others. It can be concluded that evil spirits can be identified by the work they do, the sins they promote, or the specific kinds of torment they cause. The Bible also records that Jesus cast seven evil spirits out of Mary

Magdalene, presumably while Jesus was taking her through some kind of inner healing and deliverance process.

This is sometimes referred to as deliverance ministry (casting out demons) which is an expected expression of a restored supernatural New Testament ministry. Jesus commissioned His disciples by giving them authority (Greek: exousia) and power (Greek: dunamis) over evil spirits. Driving out or casting out demons was to accompany their preaching along with regular healing of the sick and other miracles. Luke 9:1 accounts that “When Jesus had called the Twelve together; He gave them power and authority to drive out all demons and to cure diseases...” consequently, deliverance is God‟s salvation from evil spirits purchased by Jesus on the Cross. It is received by faith just like salvation from sin, the Baptism in the Holy Spirit or healing is. This explains why Christians are sometimes afflicted by demons. Jesus has purchased by His blood humanity‟s deliverance from evil spirits at the Cross. This is complete and forever finished on humanity‟s behalf. However, that does not mean that humanity is experiencing what Christ did at the Cross in all its aspects. It is possible that humanity can fail to appropriate these provisions of salvation out of ignorance of the need for deliverance or failure to meet the conditions for receiving deliverance. Deliverance is not automatically received when people receive Christ. Deliverance is not normally received on the basis of a single one-time prayer either. By persistent and confident warfare prayer, humanity needs to apply the defeat of the enemy through faith in the Cross of Christ and the Holy Spirit will produce deliverance.

The biblical concept is not very far from the African understanding of salvation. Adeyemo (1979:94) writes that in African communities, to be saved primarily means to be accepted. One is first accepted to the community of the living by being good to one‟s neighbours and secondly accepted among the community of the dead ancestors by remembering them through libations, prayers and offerings. One who excels his equals has been specially favoured by the ancestors and such an honour is indicative of salvation. Occasionally, deliverance is sought from the power of the evil spirits

and the enemies. Sacrifices involving blood may be rendered to ward off ill fortunes with the belief of deliverance from opposing evil forces. Salvation in this case implies acceptance in the community of the living and the living dead, deliverance from the power of the evil spirits, and of possession of life force.

Generally speaking, contemporary African concept of salvation is also conditioned by recent history. Africa has gone through two great epochs in history: the Dark Ages; and the Age of Colonization. During the dark ages, Africa was called the “Dark Continent” with little or nothing known about her by the rest of the world. At the time of colonization, an unusual interest was manifested in exploring the length and breadth of the continent with concerted efforts to tap the natural resources of the land and to make use of the peoples. Thus Africans were oppressed and subjected to foreign domination until the turn of the sixties when African nations became independent one after another. In the political scene today, independent African countries are all-out against imperialism and neo-colonialism. With such a background, one is not surprised to find that among the liberal ecumenical, salvation is a deliverance from the here and now oppression (Adeyemo 1979:94).

The other features characterizing suffering of humanity is rejection. People suffer rejection when they are unloved, unwanted, unprotected, unappreciated, abused, or mistreated by people who should have loved, protected and valued them. Psychologists have argued that many of these wounds happen in childhood when people are most vulnerable. Often, parents who have been emotionally wounded will themselves cause wounds of rejection in their own children. People who never find inner healing may spend their entire lives looking for wholeness while always feeling somehow inferior and incomplete. Jesus came to “heal the broken hearted”, to heal the inner man, so that people can be whole and fulfil their God-given destinies. James 1:21 speaks of “saving the soul”. The word “save” is the Greek word “sozo” which means the full healing and wholeness of the entire person, spirit, soul and body. Ronzani (2007:29) appeals to Christians saying:

As Christians we are called to interpret suffering and sickness in the light of the death and resurrection of the Lord Jesus. Even though, as human beings, we find it difficult to accept these realities in our life and we often complain and rebel when we are touched by them, yet our Christian faith challenges us to face these experiences in an attitude of trust and surrender. Many times it is through suffering and sickness that we discover the meaning of life, and get closer both to the Lord and to others.

In this case, salvation does not only mean forgiveness of sins, but includes healing of the body, deliverance, and financial prosperity, too. Many in the modern church have interpreted salvation only to be forgiveness of sins, but that‟s a misrepresentation of what the Lord did. Forgiveness of sins is certainly the centre piece. However, at the same time Christ died to purchase humanity‟s redemption from sin, He also freed humanity from sickness, disease, depression, and poverty. For instance, 2 Corinthians 8:9 is very clear concerning humanity‟s redemption from poverty:

For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

Jesus became poor so that humanity through His poverty might be made rich, abundantly supplied. Through Christ‟s death, burial, and resurrection, God has provided everything humanity needs in this life and in the life to come, forgiveness of sins, healing, deliverance, and prosperity and he continues doing so through the practical generous acts of humanity as Matthew 25:35-40 records:

For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me. Then the righteous will answer him, saying, Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when

did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?‟ And the King will answer them, „Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.‟

Salvation now becomes “a rescue operation” and this then goes deeper to looking at not only sin can people be saved from. People need to be saved from all forms of oppressions even those brought by fellow human beings. Adeyemo (1979:94) views salvation in terms of liberation. He notes that:

Liberation is the redemption of man [sic] from violence, a socially and personally pervasive violence, a violence that is both within and without. Liberation is the cross of self-emptying, suffering and nonviolent love which moves one to faith and to a deeper humanity. Deeper even than any repossession of the land by the people is the renewal of their humanity in a struggle which is truthful, loving and life giving. Humanity needs that struggle even more than he needs a victorious end, for the struggle is the victory (1979:95).

He looks at salvation as setting people free from economic, political and social bondage. He observes that under seemingly biblical cover, the concept of salvation has been so broadened and deprived of its Christian distinctiveness that any liberating experience can be called salvation. Today especially in Africa, each person must be saved through not only liberation of the spirit but liberation from war, internal and external economic exploitation, hunger, sickness, tribalism, injustices, dictatorship and corruption of all kinds. The problems of healing are not limited to the religious sphere alone; they also include and presuppose the political, economic and cultural spheres. There are various kinds of healing. In a political commitment, as in any commitment to improve living conditions, health and people‟s culture, there is a need to bring about a kind of healing. In fact, Christ cannot be seen as a healer unless Christians commit themselves to liberate modern Africa from all the evils which are suffocating the continent, particularly the evil of war.

5.6. Salvation as reconciliation between God and humanity and on that