Matthew Engelke, A Problem of Presence: Beyond Scripture in an African Church. (U California, 2007).
Engelke examines immateriality in the Masowe weChishanu Church of Zimbabwe. Known as the “Friday apostolics,” members of this church proudly identify themselves as “Christians who don’t read the Bible.” In fact, they claim to have moved beyond the Bible to a “live and direct” faith, one that does not require the mediation of mere things like books to experience God’s presence. Conversing with the work of Webb Keane, Engelke unpacks “live and direct” as a semiotic ideology, a set of underlying assumptions about signification, representation, etc. An apostolic prophet, Madzibaba Godfrey Nzira, once phrased this “live and direct” semiotic ideology in terms unthinkable to other Protestants: “What is the Bible to me?… After keeping it for some time it falls apart, the pages come out. And then you can take it and use it as toilet paper until it’s finished. We don’t talk Bible-talk here. We have a true Bible here” (2). The thingyness, the materiality of a paper Bible makes it suspect. By contrast, the immaterial “true Bible” does not need words on the page to make its message clear, and in fact does better without them. This creates a problem for apostolics: a problem of presence. Certain objects, utterances, rituals, etc. do bring about live and direct encounters with the Holy Spirit, the true Bible, the angels—the prophet speaks, the church sings, congregants wear white robes. There is no such thing as pure immateriality, even in this tradition that prizes it. Some things are just more material than others.
Engelke’s prose sparkles. Chapter 7, “The Substance of Healing,” offered a very memorable case in point—it would work very well in a seminar on materiality. As an anthropologist, you’re bound to get sick while in the field. During one of his illnesses, church members insisted on giving Engelke “holy honey,” the most potent spiritual medicine made by apostolic elders. According to Friday principles, the therapeutic power of the honey comes only from the Holy Spirit—not from anything about the honey itself. But when Engelke drove a friend to work after church, the man, facing a long day at the office, hinted that a spoonful of the honey might really help him and sheepishly asked for one. In Engelke’s own phrasing, honey is a “sticky subject” of conversation and a “sticky object” for apostolics, since it is “the practical channel through which the apostolics articulate an exception to the rule that a Friday faith should be immaterial. . . .it represents the realization that even ‘strong’ Christians cannot divorce themselves from the material” (243). Materiality is not an either/or proposition, but rather “a matter of degree and kind” (ibid). Materiality is a sticky business indeed.
Review by A.T. Coates