Pentecostal political thought refers to the relationship between Pentecostal Christianity and the constitution of a political order. It speaks to the evolution of the relationship between politics and theology in world history; the nature, constitution, and meaning of political theology; and how Pentecostalism mediates the understanding of the relationship between politics and theology, especially in Africa. Since political theology does not answer to any straightforward description or definition, a historical analysis reveals how its contours have been molded since the ancient times (in the works, e.g., of Marcus Terentius Varro), in the 20th century (fundamentally through the intervention of Carl Schmitt), and in contemporary time through Pentecostalism’s intervention in various societies, from the Western liberal societies to postcolonial African societies. Due to its theology of the spontaneous Spirit, Pentecostalism has consolidated its hold on societies—postsecular and postcolonial—that are undergoing a crisis of social and political order. The Pentecostal social imaginary, at least the type this article focuses on, therefore constitutes a significant challenge to the state everywhere, especially in its understanding of politics as a mode of being for those who have been shortchanged by the state. The question, however, is how to understand African Pentecostalism’s understanding of politics and its aspiration to become a political community when its spirituality is constituted on an individualist and friend-enemy basis that fragments Pentecostalism itself, as well as its relationship with non-Pentecostal faiths.
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Pentecostal Political Thought
Adeshina Afolayan
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Uthman (Osman) dan Fodio (1754–1817): Life and Religious Philosophy
Seyni Moumouni
Uthman dan Fodio (1754–1817), an emblematic figure of Islamic history in West Africa, was born in 1754 in Maratta in the Tahoua region (present-day Niger) and died in 1817 in Sokoto (present-day Nigeria). The role of Sheikh Uthman (Osman) dan Fodio is well known to all who are familiar with West Africa’s Muslim culture. Sometimes referred to in West Africa as “Nûru-l-zamân” (the Light of Time) and in Western literature as the “Great Pulaar Jihadist Sheik,” Uthman dan Fodio was one of the greatest Muslim theologians and thinkers in West Africa and is regarded as the founder of the last Muslim Empire. He studied under the Fodiawa family as well as with the great scholar Sheikh Jibril. As a successful teacher himself, he attracted attention from the royal palace. As a preacher, Uthman dan Fodio was listened to and followed by the religious devout, which led to him being persecuted by the successors of Bawa Jan Gorzo, consequence the jihad of 1804 and the foundation of the Islamic Empire of Sokoto. Despite this, in the tradition of prominent spiritual masters of Islam (Al-Ghazali, Al-Muhâssibi, Azzaruk, As-Suyûtî, Abdel Wahab, etc.), Uthman dan Fodio’s legacy remained strong in the Muslim world between the end of the 18th century and the end of the 19th century. The sheikh described his contributions in terms of moral and religious rebuilding; he felt as if he was invested in a messianic mission to save his community from perils. In other words, his tasks included promoting widespread change as it pertained to societal norms, morals, and education. Uthman dan Fodio’s reform project is part of the reformist heritage movement, which is also known as “the wave of the reformist current of the 18th century.”
