A third scholar of interest to us here is Laurenti Magesa, the central thesis of whose book on African religion is captured quite succinctly in the subtitle: African religion constitutes a tradition of abundant life. Christianity, African traditional religions, Buddhism, Hinduism, Islam and Sikhism. The traditional theologians also emphasized that as in all religious traditions, the belief and worship of the Supreme Being in ATR does not just mean the strict performance of certain rituals. Traditional African religious influences on the church and the Bible It is worth noting that Cameroonians ferociously resisted foreign religions in the 18th century to maintain their traditional religions when Christianity entered Cameroon (Betoto, 2012). Just as within the traditional political and diplomatic contexts, one cannot formally contact the king without the agency of his linguists or sub-chiefs. The religious functions, especially of chiefs and lineage heads, are clearly demonstrated during such periods as the Odwira of the Akan, Hogbetsotso / Tedudu of the Ewe, the Homowo of the Ga-Adangbe, or the Aboakyir of the Efutu (coastal Guan), when the people are organized in activities that renew and strengthen relations with their ancestors. Pentecostalism and Shamanism in Asia and Beyond, A Critical Analysis of Byang Kato's Demonology and Its Theological Relevance for an Evangelical Demonology, INITIATION IN AFRICAN TRADITIONAL RELIGION, Veli-Matti Karkkainen, Kirsteen Kim, Amos Yong: Interdisciplinary and Religio-Cultural Discourses on a Spirit-Filled World, Encounter - Journal of African Life and Religion, 12 (2017), REGNUM STUDIES IN MISSION Pentecostal Mission and Global Christianity An Edinburgh Centenary Reader, Van Rheenen, Gailyn: Missions - biblical foundations. In this paper, Ill bring the understanding of African traditional adherents into the light of the Holy Scriptures; to explain what the Bible teaches about soul and spirit in relation to God and man. <>>>
All work unless implicitly stated is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Sign up for daily emails to get the latest Harvardnews. This is called a tithe. They claimed or argued strongly that in the light of the more objective or scientific study of religions, ATR can no longer be justifiably characterized as stupid, since the worshippers do not worship the said material objects per se, but the Spirit of the Creator reflected in them. I answered two, The paper discusses the state of traditional African religion in post-apartheid South Africa. Has data issue: true ABSTRACT PART II: Comparing the concept of Spirit and Soul in the Traditional Religion of the Akan and Ewe Tribes to that of the Bible By Godwin Kwame Ofosuhene In the part one of my writing, with the titled The concept of God in the traditional religion of Akan and Ewe ethnic groups compare to the Bible - dated 31st May 2006, l explained how the Akan and Ewe ethnic groups of Ghana understood God in their traditional religious practices. Sacrificial meals in the traditional Africanreligion are the equivalent of the Holy. x\s6Q|jyLd*{-Jb"$e~ $@ 6G"F@w? Christians acknowledge the existenceof magic and witchcraft. Mbiti makes a very controversial point when he claims that in African societies there are no acts that would be considered wrong in themselves. Indigenous African religions are pragmatic. Differences between Christianity and traditional African beliefs and customs (Exodus 20:3-5,Hebrews 10:8-10) 1. Stephanie Mitchell/Harvard Staff Photographer, By Anthony Chiorazzi Harvard Correspondent. Paulinus Ikechukwu Odozor, C.S.Sp., is Professor of moral theology, the theology of the world church, and Africana studies at the University of Notre Dame. For all Ghanaian ethnic groups, the spirit world is considered to be as real as the world of the living. Those to whom this power is accessible can use it for good, such as healing, rainmaking, or divination, while others can use it for harm, through magic, witchcraft, and sorcery. They believe that Obatala helped Olurun in creating theworld and everything in it. Christians give a tenth of all their earnings to God. Because many diseases are believed to have spiritual causes, traditional priests sometimes act as doctors or herbalists. To understand African tradition, one needs to understand the position of African Traditional Religion on God, the human person, and creation. A follower of African diaspora religions has many choices in terms of seeking spiritual help or succor. The Supreme Being is usually thought of as remote from daily religious life and is, therefore, not directly worshipped. When a missionary asked Africans in Zanzibar to tell him something about their God, they simply said, "God thunders!" The cleric had travelled across the seas in the 19th century to tell "the heathens without religion" or "people with a primitive religion" about God. This is called the Trinity. Christ Jesus, God's own son, takes the "groaning" of humans to God. These differences, I will argue, have significant impact not just on the way people conceive of the moral world or with regard to moral intentions, but also on moral practices. While the recourse to traditional healers may be motivated in part by economic reasons and an absence of health care alternatives, it may also be rooted in religious beliefs about the efficacy of this approach. It is a way of life, and it can never be separated from the public sphere. This dissertation will attempt to explore how deliverance ministry has replaced the anti-witchcraft shrines and the exorcistic activities of the African Indigenous Churches. Furthermore, the issue is whether a strict order of retribution cannot be tolerated if human ambition gets in the way of realizing enduring moral virtue and well-being. The award allows Olupona a year of study and research in Germany; he is on leave this year (201516). Veneration of departed ancestors is a major characteristic of all traditional religions. These could be caves, forests,mountains and so on. This supreme . The Yoruba, however, do have a concept of a supreme being, called Olorun or Olodumare, and this creator god of the universe is empowered by the various orisa [deities] to create the earth and carry out all its related functions, including receiving the prayers and supplications of the Yoruba people. Hostname: page-component-7f44ffd566-79tgq in social anthropology from Oxford University, is studying for a master of theological studies (M.T.S.) African Spirituality, Politics, and Knowledge Systems - Toyin Falola 2022-03-10 Focusing on the three leading religious traditions in Africa (African Traditional Religion, Islam, and Christianity), this book shows how belief in the supremacy of sacred words compels actions and influences practices in contemporary Africa. (Hebrews 1:1,Matthew 5:17,Exodus 34:10-28). TraditionalAfricans gave offerings but they did not give tithes. According to Mbiti, Africans believe that God has ordained a moral order for humans, through which they came to understand what is good and what is evil, so that they might live in harmony with one another and safeguard the life of the people. With regard to the issue of offering ones wife in generosity, this practice, as Laurenti Magesa has shown, applied to a very limited number of African ethnic groups, such as the Masai, and in very tightly controlled situations among friends within the same age group fraternity and on very limited occasions. In many communities across the world traditional beliefs and practices are passed down generations and are a feature of day-to-day life, despite the influence of outside sources. They do this by having Africans increasingly identify themselves as either Muslim or Christian, thus denying their unique African worldview that has always viewed as evidenced in their creation myths everything as unified and connected to the land, the place were ones clan, lineage, and people were cosmically birthed. Christians do not believe in the existence of any other godapart from the Supreme Being. The ancestors are believed to be the most immediate link with the spiritual world, and they are thought to be constantly near, observing every thought and action of the living. Nevertheless, they also display enough family resemblances for us to be able to delineate their main features and to a very reasonable extent fall on them to represent the whole. About Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. and OLUPONA: No, this type of binary thinking is simplistic. between African traditional religion and the Christian faith. Islam has experienced a similar rapid growth. KEYWORDS: African Culture, Christian God, Deities, Religion, Values. Close this message to accept cookies or find out how to manage your cookie settings. In other words, he shows that the sense of the divine was not something introduced to Africa by missionaries or by anyone else; that the knowledge of God in African religion was not much different from the idea of God that Christian missionaries preached in Africa; and, more specifically to our purpose here, that belief in God engendered a moral response that for centuries before Christian arrival in Africa directed moral life and interaction on the continent and among its peoples. Green points out that there is a rational basis to African Traditional Religion that shows, in Kantian terms, that there is a deep structure of universal moral and religious reason to it. The three requirements of reason at the heart of this structure are: first, a basic rule or procedure of moral choice; second, a metaphysic grounding the possibility of strict moral retribution; and third, . Nevertheless, since 1900, Christians in Africa have grown from approximately 7 million to over 450 million today. A belief in ancestors also testifies to the inclusive nature of traditional African spirituality by positing that deceased progenitors still play a role in the lives of their living descendants. Focusing on Luo Muslims in Kenya, Dr Lawrence Oseje looks at the interaction of Islam and traditional Luo practices, especially those around death and burial. Enter the email address you signed up with and we'll email you a reset link. Mbiti emphasizes that Africans view the universe religiously. I also celebrate and honor the kings festivals and ceremonies in my hometown and other places where I live and do research. The religious activities of chiefs and lineage heads are generally limited to the more routine biweekly and annual festivities, but traditional priests given their association with specific shrines are regarded as specialized practitioners through whom the spirits of the gods may grant directions. In five countries (Tanzania, Cameroon, Democratic Republic of the Congo, Senegal and Mali) majorities express this belief. Marshall, Ruth These include the pragmatic nature of the African cultural and religious heritage, and the African traditional methods of healing. Today Christians worship Godmainly in churches. Indigenous African religions are by nature plural, varied, and usually informed by ones ethnic identity, where ones family came from in Africa. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. Different fathers played a role in the development of this religion. <>/ExtGState<>/ProcSet[/PDF/Text/ImageB/ImageC/ImageI] >>/Annots[ 9 0 R] /MediaBox[ 0 0 595.32 841.92] /Contents 4 0 R/Group<>/Tabs/S>>
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