This order, according to Mbiti, is knowable to humans, by nature. Our duty is to preach the Word of God and trust the saving grace of Jesus Christ for conversion of souls. &RcIX6Wa). It is worth noting that these animals areat no time offered as burnt offerings to God. The vibrancy of African Traditional Religion in these two aspectstheological and moralcreates a unique opportunity for Christianity in Africa, one that, as Bediako points out has been lost to Christian theology in the West, for a serious and creative theological encounter between the Christian and primal traditions. It is therefore very important for African theology to ascertain the meaning of African Traditional Religion, both because of the service this tradition renders to Christian theology as a dialogue partner, and because the very self-awareness of the African theologian and of African theology itself to a large extent hinges on a proper articulation and appreciation of Africas pre-Christian past. These included interviews he conducted with pastors, exorcists, traditional priests, so-called witches and delivered witches. The data also will include a survey he conducted in 1999 of 1201 participants across Ghana concerning the belief in the traditional spirit-world. But it is also the strict commitment, to the observance of certain (written or unwritten) divinely inspired moral prescriptions or codes of ethics, promulgated by the religious authorities and enforced by sanctions. ABSTRACT The concept of God in the traditional religion of Akan and Ewe ethnic groups compare to the Bible By Godwin Kwame Ofosuhene I am going to focus this writing, on how the Akan and Ewe ethnic groups of Ghana, understood God in their traditional religious practices and after that compare or discuss these beliefs in the light of the Holy Scriptures. Authoring or editing more than half a dozen books on religion and African culture (including the recent African Religions: A Very Short Introduction, Oxford University Press), Olupona has researched topics ranging from the indigenous religions of Africa to the religious practices of Africans who have settled in America. As a universal religion, Christianity has to find an, This article engages with the notion of Ndembu traditional eco-masculinities which was conceptualised in a framework of sacrifice as ground for manliness. 1 Their central thrust is to emphasize the similarities rather than the differences between current movements in the world religions, particularly Christianity and Islam, but <> The religious traditions and beliefs of the African peoples have enough differences to merit a study of each in its own right. Eternal Rest of the Soul. SUMMARY OF REFORMED THEOLOGY IN 10 THEOLOGICAL BOOKS. The Church also combines those who have died and those who still live. Maybe this is why I am not an Anglican priest. Christians do not believe in the existence of any other godapart from the Supreme Being. The introduced religions of Islam (in northern Africa) and Christianity (in southern Africa) are now the continent's major religions, but traditional religions still play an important role, especially in the interior of sub-Saharan Africa. In the face of persistent human iniquity, God is believed to furnish means of atonement and forgiveness, thereby tempering justice with mercy., However, although Christianity and African Traditional Religion share some striking similarities, closer examination of African traditional beliefs reveals that the contrasts are far more striking than the similarities. For instance, in a few years time, I pray that I will be participating in an age-grade festival for men around 70 years of age called Ero in my native Nigerian community in Ute, in Ondo state. 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. However, the reasons for the growth of Christianity in Africa significantly include the way the Africans have attempted to deal with their threatening fears, especially witchcraft. . 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. But as we learnt in Unit One, Christians can also worship Him attheir homes or other places. While some African cosmologies have a clear idea of a supreme being, other cosmologies do not. Religion is part and parcel of daily life. He has useful insights to add to our discussion and in many ways corroborates the statements other scholars like Mbiti have made about African religion. Let us know if you have suggestions to improve this article (requires login). GAZETTE: In trying to understand African spirituality, is it helpful to refer to it as polytheistic or monotheistic? Mbiti emphasizes that Africans view the universe religiously. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. Christ was tempted in all the ways (+1) 202-857-8562 | Fax Some of the ideas from Mbitis works are pertinent to our discussion here: Africans believe in a hierarchy of beings, from the ultimate being, God, to lesser ones, divinities, spirits, the living dead, human beings, animals, plants, and inanimate beings. One is also sometimes givena new name after baptism. x\s6Q|jyLd*{-Jb"$e~ $@ 6G"F@w? GAZETTE: What will Africa lose if it loses its African indigenous worldview? The reasons for this shift are varied and complex. Traditional Africans made images of the Supreme God or other supernatural beingswhich they worshipped. Using Ghana as a case history, I shall evaluate this ministry to find out its positive and negative effects. It is a subsidiary of The Pew Charitable Trusts. Belief in the Trinity While both Christianity and African religion have a concept of a Supreme Being, Christians believe in a God who exists in three persons. Different fathers played a role in the development of this religion. Notre Dame, IN 46556 USA. Editorial Statement: This essay is a slightly modified excerpt from the section "Evaluating African Traditional Religion: The Descriptive Task" (98-107) in Fr. In this paper, I interrogated the Gabola church in terms of its origins, purpose and its distinctiveness as a postcolonial manifestation of freedom of religion in South Africa. Modernity has not put a total stop to its influence. Itis made of God the Father, the Son and the Holy Spirit working together as one. This dissertation will attempt to explore how deliverance ministry has replaced the anti-witchcraft shrines and the exorcistic activities of the African Indigenous Churches. Ancestors and numerous other spirits are also recognized as part of the cosmological order. Wendy Sherman, who was the lead U.S. negotiator in the nuclear deal with Iran, was welcomed by the Institute of Politics at Harvard Kennedy School. It appeals more to social scientists than to those working in religious studies, particularly scholars of specific religious traditions. God, the ancestors, and the spirits are all moral powers whose actions affect human life in various ways and to various degrees. (+1) 202-419-4372 | Media Inquiries. Shrine visitation is strongest among the uneducated and in rural communities. Taboos and customs cover all aspects of human life: words, foods, dress, relations among people, marriage, burial, work, and so forth: A part of this belief in the moral and religious order is belief in the invisible universe, which consists of divinities, spirits, and the ancestors (the living dead). 24 October 2016. Christ Jesus, God's own son, takes the "groaning" of humans to God. This order, established by God, guides the functioning of the universe, preventing it from falling into chaos; and it ensures the continuance of life and the universe itself. These act as a link between God and the human community. An old African adage says: The sky is large enough for birds to fly around without one having to bump into the other.. The final aspect of this deep structure of moral reason in African Traditional Religion Green refers to as morally intentional trans-moral safety valves such as are found in the doctrine of grace or atonement in Weston religions (Christianity) or of liberation from the world of moral causation in Eastern religions. Veneration of departed ancestors is a major characteristic of all traditional religions. Everything is said to center on them. Christians practice baptism. Both religions believe that God revealsHimself to people through dreams, propheciesand other special events. These shrines were built near waterbodies, next to big trees or near other sacred places. 3 0 obj Also, how the Christian organizations help free women and girls from the grip of slavery. However, they do not seek the services of magicians orwitchdoctors. 3 0 obj In addition, roughly a quarter or more of the population in 11 countries say they believe in the protective power of juju (charms or amulets), shrines and other sacred objects. OLUPONA: No, this type of binary thinking is simplistic. Ifa is an indispensable treasure trove of knowledge that cant be duplicated elsewhere; much of its knowledge has been handed down from babalawo [Ifa priest/diviner] to babalawo for centuries. I also celebrate and honor the kings festivals and ceremonies in my hometown and other places where I live and do research. For all Ghanaian ethnic groups, the spirit world is considered to be as real as the world of the living. I answered two, The paper discusses the state of traditional African religion in post-apartheid South Africa. He then reflects on five "essential aspects" of. African spirituality is truly holistic. Peel, J. D. Y. OLUPONA: Yes, its a mixed bag because in the African diaspora mostly due to the slave trade starting in the 15th century indigenous African religions have spread and taken root all over the world, including in the United States and Europe. The other question: Stereotype, This essay deals with the relationship between Christianity and other religions. The writing of this paper is another opportunity given to me so that l would use my talents given by the Holy Spirit to help our relatives still under the worldview of Satan to see and come into the Light of Life. Christianity forbids human sacrifices in worshipas it is murder. Ritual sacrifices and witchcraft beliefs are still common. Islam has experienced a similar rapid growth. Instead of God keeping his distance from man, He, throughout history and today reaches down in love to draw humans toward him. Published online by Cambridge University Press: It is essentially a postcolonial approach to what AIR and its essential characteristics is: God and humanity, sacrifices, afterlife and ancestors. This bitter conflict has led to wanton destruction of lives and property, and this has become a source of great worry to the writers. For myself, I negotiate between my Yoruba and Christian identity by, for example, affirming those aspects of African culture that promote good life and communal human welfare. %PDF-1.5 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. At stake here is nothing less than the question of human culpability and ultimate redemption, which has to do with the traditional Christian topic of sin and grace. endobj The idea is that the traditional African practitioner who constructed that amulet believes in the efficacy of other faiths and religions; there is no conflict in his mind between his traditional African spirituality and another faith. Both have places of worship. Mission Manual Pages Section A Biblical Basis of Mission 1 20, E-journal of Religious and Theological Studies, TITLE A COMPARATIVE STUDY OF SALVATION IN ISLAM AND CHRISTIANITY: TOWARDS DEVELOPING AN EVANGELISTIC MODEL IN SPECIAL REFERENCE TO TUENSANG DISTRICT CHAPTER ONE, Baptism and Original Sin in the Early Church : contributions of Tertullian, THE UNIQUELY CHRISTIAN WORLDVIEW - Ethington Book, CHRISTIANITY AND AFRICAN TRADITIONAL RELIGION IN KUMASI: A COMPARATIVE STUDY Department of General Art Studies, SYSTEMATIC THEOLOGY @BULLET An Introduction to Bible Doctrine @BULLET, Monotheism in the Qur'an and in the New Testament: Comparative Theological Explorations of the Role of Prophets and the Covenants. The Church is the Christian family, in which all are accompanied to one another through belief and baptism in Jesus Christ. A sacrifice refers to an animal that is offered to God, e.g. Traditional Africans communicated to God through ancestors. While Islam and Christianity tend to be overtly resistant to adopting traditional African religious ideas or practices, indigenous African religions have always accommodated other beliefs. Therefore we speak of African Traditional Religion thinking of those common things. When we speak of African Traditional Religion, we mean the indigenous religious beliefs and practices of the Africans. In lieu of these traditional African ways of defining oneself, Christianity and Islam are gradually creating a social identity in Africa that cuts across these indigenous African religious and social identities. This interview has been edited for length and clarity. Furthermore, Jesus is the perfect sacrifice that totally pleased God and there is no need for any other. 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. Philosophers, sociologists, theologians, The conversion of indigenous converts to Christianity is often perceived as a linear process, which marks individuals rebirth and assumption of a new identity as they are assimilated into the, In the early 19th century, missionaries flocked to Central and Southern Africa to preach the Gospel of Jesus Christ. Despite the presence of Christianity, traditional religions in Ghana have retained their influence because of their intimate relation to family loyalties and local mores. Traditional African religion does not show any belief in the Trinity. This is the function of Gods providence and sustenance of the universe. However, in African religious thought God is distanced from the task of moral affairs because the task of moral retribution and maintenance of effective moral norms is usually performed by spiritual agents of much lower standingthat is, by spirits of various sorts, by ghosts and even by human practitioners of spiritual arts. Other characteristics that show the contrast between (Western) Christian thought and African Traditional Religion,according to Green, are the nonexistence of concepts of heaven and hell in African Traditional Religion, the lack of messianic expectations and hope, and the absence of eschatological thought with God stepping in to right all wrongs or to punish wickedness. And although African Traditional Religion affirms the continuation of life after death, where the person is believed to join the spirit world of the ancestors to continue life in some ways similar to the life before death, this belief does not constitute a hope for improved existence or for ultimate reward and punishment since a persons moral depravity or moral rectitude [does] not count in the beyond and whatever penalties or rewards those may bring have no bearing on life after death.. 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. He later earned both an M.A. GAZETTE: What is the state of indigenous African religions today? While every effort has been made to follow citation style rules, there may be some discrepancies. Traditional Africans worshipped in shrines. a trans-moral suspension of retribution in the face of self-confessed and inescapable human wrongdoing. Green notes a similarity between this deep structure and that which has developed in Christian theology over centuries of effort at grounding human moral striving in the face of the experiential difficulties that assault moral idealism. In this Christian theological system, the idea of God as creator and sovereign expresses the moral requirements of impartial regard for all. We will return to these issues later in Morality Truly Christian, Truly African, but for now it is enough to ask whether the similarities in the deep structure between the two religions are indeed as similar as Green suggests. Youll never experience a black hole, but Avi Loeb can help you imagine one. When Christians are sickthey do not go to magicians or traditional healers. Moreover, the religions developed in the Americas impact Africa in that devotees of the African diaspora have significant influence on practices in Africa. $70.00/$25.00. Both have initiation rites into full membership. Indigenous African religion is primarily an oral tradition and has never been fully codified; thus, it allows itself to more easily be amended and influenced by other religious ideas, religious wisdom, and by modern development. OLUPONA: The role of ancestors in the African cosmology has always been significant. In four countries, for instance, half or more of the population believes that sacrifices to ancestors or spirits can protect them from harm. Traditional Africans didnot have this practice. Corrections? They believe that Obatala helped Olurun in creating theworld and everything in it. 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. Such a project, however, is only significant if it is not only executed by religious leaders, By clicking accept or continuing to use the site, you agree to the terms outlined in our. One of Jacob Oluponas earliest memories in Massachusetts is of nearly freezing in his apartment as a graduate student at Boston University during the great snowstorm of 1978. These are called Taboos. The conviction that people will be reborn in this world again and again tends to be more common among Christians than Muslims. These laws are controlled by God directly or indirectly through Gods intermediaries. L_}mB)b7h; uZ4 QI,^ID-*Rj" xx>@9lCQr [GE1Hz:Aj3>^5T-FPD5|. To understand African tradition, one needs to understand the position of African Traditional Religion on God, the human person, and creation. (See the glossary for more information on the evil eye.). Omissions? A holistic interpretation of the book between Paul and James. They do so by going to the hospital. I am going to use the research reports of Opoky Onyinah , which he carried out among Ghanaian Christians between 1997 and 1999. The worship can be direct , but is done (mostly) indirectly through divine agents like the gods or divinities (abosom in Akan , legbaa in Ewe ) and the ancestors. Before you discuss on how somebody is doing something, it is also good to look at the reason why the person is doing that thing, so that you can be in a better position to educate the person properly. By Greens own admission, and as we shall see later, there are as many divergences on the architectonic hinge of these deep structuresGod, the human person, and the materialworldas there are similarities. To ensure that a natural balance is maintained between the world of the sacred and that of the profane, the roles of the chief within the state, family elders in relation to the lineage, and the priest within society, are crucial. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. Consequently, traditional Africans have different ideas on what role the ancestors play in the lives of living descendants. of the people which are all together. So, basically, to speak of African tradition is to talk about African Traditional Religion. Odozor's Morality Truly Christian, Truly Africanpublished by theUniversity of Notre Dame Press. I had it. Yet consider that in 1900 most Africans in sub-Saharan Africa practiced a form of indigenous African religions. It argues that since the coming of democracy this form of religion has occupied a more important position, Although there is some debate, Francis Oborji in this article argues that one should speak of African Traditional Religion (ATR) in the singular. x][oH~GroA $9,f K3d~VU_% fYU]q{Z?Fo?>w&j/n>>]?b5M._GYTQ|_W/_c\yA,bQQ)xn0ZtK*Q/Xb)zetab~x2e*w1Ym2n}{%2Kt[nQ,^'D^}WI_:'ym;eup|5>)$c4"y"E_C/ Traditional Religion as a source of African theology just as Christian theology is. His research has helped to introduce and popularize new concepts in religious studies, such as the term reverse missionaries, referring to African prelates sent to Europe and the United States. Mbiti makes this point too when he stresses that the majority of African peoples believe that God punishes in this life. Although God is concerned with humanitys moral life and upholds the moral law, there is no belief that a person is punished in the hereafter for his or her wrongdoing in this life. 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