similarities between african traditional religion and christianity pdfsimilarities between african traditional religion and christianity pdf
The understanding of God normally needs some refining when one comes from African Traditional Religion to be a Christian. He went on to conduct some of the most significant research on African religions in decades. stream
Human beings maintain active and real relationshipswith the spiritual world, especially with the living dead, through offerings, sacrifices, and prayers. $70.00/$25.00. Instead of God keeping his distance from man, He, throughout history and today reaches down in love to draw humans toward him. Mbiti emphasizes that Africans view the universe religiously. GAZETTE: What else would we lose if we lost traditional African Religions? The traditional cosmology expresses belief in a supreme being (referred to by the Akan as Nyame, or by the Ewe Mawu). 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. (See the glossary for more information on the evil eye.). 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. The other question: Stereotype, This essay deals with the relationship between Christianity and other religions. It is a subsidiary of The Pew Charitable Trusts. degree at Harvard Divinity School. He sees the other faith as complementing and even adding spiritual potency to his own spiritual practice of constructing effective amulets. (+1) 202-857-8562 | Fax When they pray they maykneel down, bow their heads or lift their hands up. These intermediary agents include the ancestors, members of the community who at death become idealized. In short, the question is whether the notion of mercy exists in the moral order of African Traditional Religion and whether the sacrifices of African religion amount to an expiatory understanding in African religious thought. Observing this moral order ensures harmony and peace within the community. The success of Christianity and Islam on the African continent in the last 100 years has been extraordinary, but it has been, unfortunately, at the expense of African indigenous religions. For instance, in the southern Volta Region of Ghana, and in Togo and Benin, thousands of young girls of the Ewe (say Ay-vay) tribe are held as slaves in unspeakable conditions under a traditional religion belief called the trokosi system or wives of the ancestral gods. 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. To understand African tradition, one needs to understand the position of African Traditional Religion on God, the human person, and creation. 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. Christians do not have regard for their powers because they believethat they overcome all evil through the name of Jesus. 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. They form a chain through the links of which the forces of the elders [now with the community] exercise their vitalizing influence on the living generation. For Magesa, the ancestors are primarily authority figures whose being implies moral activity in that they are the maintainers and enforcers of norms of social action. Although they are entrusted with these roles in their relationship with humans, any capriciousness of the ancestors is not taken kindly by the living, just as it would not be acceptable from any elder in society. The ancestors are beyond reproach. GAZETTE: It sounds like African indigenous religions are dynamic, inclusive, and flexible. 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 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. These are called Taboos. 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. endobj
Religion is part and parcel of daily life. The amount of devotees to indigenous practices has dwindled as Islam and Christianity have both spread and gained influence throughout the continent. Ritual sacrifices and witchcraft beliefs are still common. Traditional African religion advocated for bird and animal sacrifices whenever peoplewent to worship God. GAZETTE: What allows African indigenous religions to be so accommodating? for this article. Traditional Africans did not practice baptism. Mbiti says that: According to Mbiti, human beings have a privileged position in the universe. The numerous traditional African religions have in common the notion of a creator god, who made the . Some of these myths explain the origin of the universe, the nature of the relationship between creation (including humanity) and God, and the source and cause of the human predicament and of evil in general; they also provide a synopsis of the forces comprising the African moral conception of the universe. Religious rituals provide ameans by which the community seeks redress and repairs wrongs that have been committed and that call down calamities and afflictions from spiritual beingsall this to restore the status quo ante or even to maintain the existing good status quo that society or an individual may be enjoying., In the hierarchically ordered world of African Traditional Religion, God is the ancestor, par excellence. To achieve its goal, the paper adopts the method of . 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. They are thus moral agents. It is the ancestors, however, the custodians of tradition, who determine the way these agents act, and it is tradition that supplies the moral code and indicates what the people must do to live ethically. African traditions carry out their role as ethical guides in many ways, including myths and rituals. Christian teaching forbids making of any kinds ofimages to represent God. But as we learnt in Unit One, Christians can also worship Him attheir homes or other places. This includes five countries (Cameroon, Chad, Guinea Bissau, Mali and Senegal) where more than half the population uses traditional healers. 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. When punishment comes, it comes in the present life. Whatever the difference in the deep structures that undergird the moral life in the Christian conception or in Africa Traditional Religion, Green, like Mbiti, concludes that Africans believe in a morally saturated universe: The role of intermediary agents and spirits in maintaining moral order in African Traditional Religion is quite remarkable, as we have already seen from the work of Mbiti. Rooted in the belief in God as the Creator, Africans believe in various dimensions of the created universe, such as visible and invisible (the spiritual realm), heavenly (skyward) and earthly (and in some ethnic groups there is a belief in the underworld). These laws are controlled by God directly or indirectly through Gods intermediaries. Inculturation, as we will argue later in Morality Truly Christian, Truly African, sheds the light of the gospel on cultural practices like this one to reveal what is sinful in them and to show that human beings, especially women, in this case, deserve better treatment than this. Both believe that God is the creator ofhumankind. Copyright 2023 endobj
A Background to Religion and Magic in Western Thought Our modern usage of the term 'magic' derives from the Greek magike, Many laws, customs, set forms of behavior, regulations, rules, observances and taboos, constituting the moral code and ethics of a given community, are held sacred, and are believed to have been instituted by God.Furthermore, a person acts in ways that are good when he or she conforms to the customs and regulations of the community, or bad when he or she does not. For instance, if we were to lose indigenous African religions in Africa, then diviners would disappear, and if diviners disappeared, we would not only lose an important spiritual specialist for many Africans, but also an institution that for centuries has been the repository of African history, wisdom, and knowledge. Modernity has not put a total stop to its influence. These act as a link between God and the human community. All rights reserved. SIMILARITY AND DIFFERENCE, CONTEXT AND TRADITION, IN https://doi.org/10.1017/S0001972016000565, Get access to the full version of this content by using one of the access options below. Ancestors also serve as intermediaries (see ancestor worship). ), Heritage of Faith: a history of Christianity in Nigeria, The carpenter's revolt: youth, violence and the reinvention of culture in Nigeria, Yoruba Elites and Ethnic Politics in Nigeria: Obafemi and corporate agency, The Clash of Fundamentalisms: crusades, jihads and modernity, False Prophets: the clash of civilizations and the global war on terror, Christianity, Modernity and Development in Africa, Social mobilization and collective violence: vigilantes and militias in the lowlands of Plateau State, Central Nigeria, The Clash of Civilizations and the Remaking of World Order, Islam, Youth, and Modernity in the Gambia: the Tablighi Jamaat, Cambridge University Press for the International African Institute, Muslim Modernity in Postcolonial Nigeria: a study of the Society for the Removal of Innovation and Reinstatement of Tradition, Pentecostalism, Islam and culture: new religious movements in West Africa, Christianity and Social Change in Africa: essays in honor of J. D. Y. Peel, The search for security in Northern Nigeria, Islamic Reform and Political Change in Northern Nigeria, Political Spiritualities: the Pentecostal revolution in Nigeria, Sects and Social Disorder: Muslim identities and conflict in Northern Nigeria, Ethnic vigilantes and the state: the Odua People's Congress in south-western Nigeria, Pentecostal presidency? For all Ghanaian ethnic groups, the spirit world is considered to be as real as the world of the living. For this reason, they can come to the saving knowledge of our Lord Jesus Christ through the teaching of the Word of God because it is home going time. 4 0 obj
Baptismis by being sprinkled on water or being dipped in water. Some ancestors may even be reincarnated to replenish the lineage. For example, followers can seek spiritual direction and relief from healers, medicine men and women, charms [adornments often worn to incur good luck], amulets [adornments often used to ward off evil], and diviners [spiritual advisers]. OLUPONA: Indigenous African religions refer to the indigenous or native religious beliefs of the African people before the Christian and Islamic colonization of Africa. 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. The contact was in fact,between two. May the Lord assist us to know the truth and walk in it. I utilised this view as hermeneutical point. This view influences the way humans relate to the universe: on the one hand, they strive to maintain harmony between themselves and the invisible universe by observing the moral and religious order; at the same time, humans see the universe in a utilitarian way, from the point of view of what is beneficial or harmful to them. Has data issue: true Download chapter 3 in full (3-page PDF, <1MB), Photo credit: Sebastien Desarmaux/GODONG/Godong/Corbis, Part of the Pew-Templeton Global Religious Futures Project, 1615 L St. NW, Suite 800Washington, DC 20036USA They do so by going to the hospital. 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. These shrines were built near waterbodies, next to big trees or near other sacred places. In the Akan and Ewe ethnic groups the above phenomenological conception of ATR called for education in the light of the scriptures. 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. 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. GAZETTE: What will Africa lose if it loses its African indigenous worldview? OLUPONA: We would lose a worldview that has collectively sustained, enriched, and given meaning to a continent and numerous other societies for centuries through its epistemology, metaphysics, history, and practices. These spirit do not carry the desires of humans to the Creator God. Published online by Cambridge University Press: Part two provides a condensed historical survey of the, The Bible and the Third World: Precolonial, Colonial and Postcolonial Encounters, by R. S. Sugirtharajah. Christ is the Mediator between Humans and God In African Traditional Religion ancestral spirits, and lesser gods, are usually the spirits that communicate with humans on earth. Today Christians worship Godmainly in churches. We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Just like in Christianity, traditional Africanreligion has organised practices. 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. Effective amulets world of the community to its influence desires of humans to the creator God and! 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