similarities between african traditional religion and christianity pdf

1 0 obj Traditional Religion as a source of African theology just as Christian theology is. 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. Again, it doesnt reflect the multiplicity of ways that traditional African spirituality has conceived of deities, gods, and spirit beings. <> } Traditional Africans believed in the power of magic and medicinemen. Stephanie Mitchell/Harvard Staff Photographer, By Anthony Chiorazzi Harvard Correspondent. According to Mbiti, Africans came to believe in God by reflecting on their experience and through observation of the created universe. <> 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. This is one of the most amazing opportunities l have to speak or write in the hope of bringing freedom, to show the value of every human life, and to help girls who are in immense suffering. OLUPONA: I was raised in Africa during the 1960s, when the Yoruba community never asked you to chose between your personal faith and your collective African identity. The other question: Stereotype, This essay deals with the relationship between Christianity and other religions. GAZETTE: In trying to understand African spirituality, is it helpful to refer to it as polytheistic or monotheistic? The defining line between deities and ancestors is often contested, but overall, ancestors are believed to occupy a higher level of existence than living human beings and are believed to be able to bestow either blessings or illness upon their living descendants. Thus, for example, older persons not only possess a more powerful vital force but a greater responsibility in society and more intense mystical powers. Shrine visitation is strongest among the uneducated and in rural communities. 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. These gods are generally perceived as intermediaries between the Supreme Being and society. Christian teaching forbids making of any kinds ofimages to represent God. Omissions? hand with the study of the people who practise the religion. Academia.edu no longer supports Internet Explorer. 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. The data also will include a survey he conducted in 1999 of 1201 participants across Ghana concerning the belief in the traditional spirit-world. 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. All rights reserved. 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. Traditional Africans made images of the Supreme God or other supernatural beingswhich they worshipped. That would be a serious loss not only for Africans, but also for academics, researchers, writers, and general seekers of wisdom the world over. Yet consider that in 1900 most Africans in sub-Saharan Africa practiced a form of indigenous African religions. But today that is not the case due to more exclusive-minded types of Christianity and Islam that see patronizing indigenous African beliefs and practices as violating the integrity of their Christian or Muslim principles, but I believe that one can maintain ones religious integrity and also embrace an African worldview. (See the glossary for more information on juju. The commitment to theory, 2. This is called a tithe. During the early churchs initial expansion phase where congregations were established in Syria, Asia Minor, Achaia, Italy and Africa there were strong leadership structures in Alexandria, Carthage, Neo religious movements is a term often used to describe a wide range of movements that developed in the tail end of the 19 century (the 1960s and 1970s). Commonly, God is believed to dwell in the skies. (Log in options will check for institutional or personal access. <> INTRODUCTION Man considers life worth living because he finds certain things intrinsically valuable; hence value in its simple connotation means a thing of worth. Christianity forbids human sacrifices in worshipas it is murder. They do so by going to the hospital. In five countries (Tanzania, Cameroon, Democratic Republic of the Congo, Senegal and Mali) majorities express this belief. Both believe that God is the creator ofhumankind. inequality and class divide, dreams and interpretation, names and religious identity. Traditional African religion does not show any belief in the Trinity. You can download the paper by clicking the button above. 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. In most cases, the earth is conceived as a living thing, a goddess, Mother Earth. According to Mbiti, the earth is symbolically viewed as the mother of the universe, while the heavens/sky are seen as its male counterpart. ), 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? He has researched and written about such diverse religious cultures as the Hare Krishnas, Zoroastrians, Shakers, and the Old Order Amish. Encyclopaedia Britannica's editors oversee subject areas in which they have extensive knowledge, whether from years of experience gained by working on that content or via study for an advanced degree. (1981) and Ph.D. (1983) in the history of religions from Boston University. 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/ One is also sometimes givena new name after baptism. Some of these African diaspora religions include Cuban Regla de Ocha, Haitian Vodou, and Brazilian Candomble. An old African adage says: The sky is large enough for birds to fly around without one having to bump into the other.. A network of mutual relationships and responsibilities links the duals worlds of the mundane and the sacred. For all Ghanaian ethnic groups, the spirit world is considered to be as real as the world of the living. as a burnt offering. 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. May the Lord assist us to know the truth and walk in it. Peel, J. D. Y. "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," said Olupona. Semantic Scholar is a free, AI-powered research tool for scientific literature, based at the Allen Institute for AI. However,among the people of South Benin in West Africa sometimes the lesser god known asVodun would ask for human sacrifices. This is a universal belief among Africans. When they pray they maykneel down, bow their heads or lift their hands up. Olupona earned his bachelor of arts degree in religious studies from the University of Nigeria, Nsukka, in 1975. A Background to Religion and Magic in Western Thought Our modern usage of the term 'magic' derives from the Greek magike, These shrines were built near waterbodies, next to big trees or near other sacred places. Human beings are the link between the heavens and the earth, between the visible and the invisible universe. Featured Image:Edo people, Queen Mother Pendant mask, circa 16th c.; Source: Wikimedia Commons, CC0 1.0. Religion is closely bound up with the traditional way of African life; therefore, religion has shaped the lives of Africans, at the same time life has shaped religion as well. There are also the lesser gods that take residency in streams, rivers, trees and mountains. Magesa discusses the African tradition in its various manifestations: its understanding of the human person and of life in general; aesthetics, politics, ethics, and of course religion, which he shows to be the architectonic basis of these other expressions or manifestations of African tradition. Christians do not have regard for their powers because they believethat they overcome all evil through the name of Jesus. x + 306. Hostname: page-component-7f44ffd566-79tgq For example, in 14 of the 19 countries surveyed, more than three-in-ten people say they sometimes consult traditional healers when someone in their household is sick. In four countries, for instance, half or more of the population believes that sacrifices to ancestors or spirits can protect them from harm. 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. 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. Islam has experienced a similar rapid growth. 3 0 obj in social anthropology from Oxford University, is studying for a master of theological studies (M.T.S.) ufF'dXeA^l4a*0(1l HLtA@a2O>bOk)x6*. Because many diseases are believed to have spiritual causes, traditional priests sometimes act as doctors or herbalists. For Christians itsa church. 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. Youll never experience a black hole, but Avi Loeb can help you imagine one. It is the religion which resulted from the sustaining faith held by the forebears of the present Africans, and which is being practised today in various forms and various shades and intensities by a very large number . Both have initiation rites into full membership. Indigenous African religions are by nature plural, varied, and usually informed by ones ethnic identity, where ones family came from in Africa. ), In addition to expressing high levels of belief in the protective power of sacrificial offerings and sacred objects, upwards of one-in-five people in every country say they believe in the evil eye, or the ability of certain people to cast malevolent curses or spells. A follower of African diaspora religions has many choices in terms of seeking spiritual help or succor. The rapid growth of many religions in Africa and the revival of AIR in . Quantum computing simulation reveals possible wormhole-like dynamics. 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. Follower of African theology just as Christian theology is the Lord assist us to know the and! 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