OLUPONA: Yes, and the pluralistic nature of African-tradition religion is one of the reasons for its success in the diaspora. Christians practice baptism. Victor Christianto, Veli-Matti Karkkainen, International Journal of African Catholicism, Stan-William Ede, Dominic Okoye, Anselm Jimoh, Gregory Ekene Ezeokeke, Louismary Ocha, Overlaps between Judeo-Christian theology and traditional African religions, Vehicles of Divine Mystery: Paul's Danielic Self-Understanding in Ephesians 3, Teach us to number our days: an exegetical and theological analysis of Psalm 90, The Faith Journey of Paul: An Exegetical Analysis of Philippians 3: 1-14, The Concept of God in the Traditional Religion of the Akan and Ewe Ethnic Groups Compared the Bible, Comparing the Concept of Spirit and Soul in the Traditional Religion of the Akan and Ewe Tribes to that of the Bible, Entries. For Christians itsa church. GAZETTE: It sounds like African indigenous religions are dynamic, inclusive, and flexible. ^xH&M'YZ7EDi%qN^K 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. Just like in Christianity, traditional Africanreligion has organised practices. Some scholars have rightly observed that the centre of gravity of Christianity is shifting from the West to the two-thirds world, that is Asia, South America and Africa. For all Ghanaian ethnic groups, the spirit world is considered to be as real as the world of the living. OLUPONA: Your question underscores an important facet about African spirituality: It is not a closed theological system. This hierarchy is also evident in human society, where there are chiefs, clan heads, family heads, older siblings, and so on. 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. African spirituality simply acknowledges that beliefs and practices touch on and inform every facet of human life, and therefore African religion cannot be separated from the everyday or mundane. It is essentially a postcolonial approach to what AIR and its essential characteristics is: God and humanity, sacrifices, afterlife and ancestors. Traditional Africans believed in the power of magic and medicinemen. An important preoccupation of Mbitis work has been to show that knowledge of God and the worship of God have been staples of African life from the earliest times on the continent. The continued influence of traditional African religion is also evident in some aspects of daily life. 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. Sacrificial meals in the traditional Africanreligion are the equivalent of the Holy. Traditional African religion advocated for bird and animal sacrifices whenever peoplewent to worship God. 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). Despite the presence of Christianity, traditional religions in Ghana have retained their influence because of their intimate relation to family loyalties and local mores. <> While every effort has been made to follow citation style rules, there may be some discrepancies. % 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. Mystical power is found in all of them, in diminishing degrees. 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. 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.. Their significance lies in the genealogical positions and the rights and duties which derive from them. Ancestors uphold right conduct by punishing moral violations, demanding respect and attention, and getting angry when not given due respect. This power originates from God but is possessed hierarchically by divinities, spirits, and the living dead, and it is available to some people, in various degrees. A Background to Religion and Magic in Western Thought Our modern usage of the term 'magic' derives from the Greek magike, This interview has been edited for length and clarity. Green opines that although superficially regarded, this may seem to be a minimal moral relationshipmore like a kind of egoism on one side and fearful propitiation on the otherit also shows, however, the profound role that respect for age and for the fulfillment of lineage and familial duties play in this traditional setting. 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. According to all the major surveys, Christianity and Islam each represent approximately 40 percent of the African population. Both have religious leaders or priests whopresent the peoples requests to God. Some of these African diaspora religions include Cuban Regla de Ocha, Haitian Vodou, and Brazilian Candomble. Let us know if you have suggestions to improve this article (requires login). Both have initiation rites into full membership. 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. 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. Itis made of God the Father, the Son and the Holy Spirit working together as one. <> 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. He contends that although African Traditional Religion generally refers to God as creator and sustainer of the universe, morally good, omniscient, and caring toward humans, yet even where this is held to be true, the high god in Africa is very often regarded as distanced from human affairs. And even when he is considered benign, the high God is morally otiose, having little direct retributive relationship with humankind. In some situations, the high God is cast in unfavorable terms as one who creates and who kills. This is a universal belief among Africans. The other question: Stereotype, This essay deals with the relationship between Christianity and other religions. These initiation rituals are already not as common in Africa as they were only 50 years ago, yet age-grade initiations have always helped young Africans feel connected to their community and their past. 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 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. He has researched and written about such diverse religious cultures as the Hare Krishnas, Zoroastrians, Shakers, and the Old Order Amish. Creative people have bypassed gatekeepers for centuries to distribute what they wanted to share so badly. They find common ground in Houghton Library exhibition. Keywords: contextualization . I should also state that there are signs of the revival of African indigenous practices in many parts of Africa. M!eJ/"0Nq"3_ad!+;\4C2-0"+5qu|Rw!9KkC~V3M$ 2d yFT!Jf"ez:~ U S dE{hbaERVTGeqBzk2^oP)R}7Qv#.dQF4^%y+X-o"wr+l+B?{lb="akK;qurpDB ~O` Hn5~:D]xDS-V3tVgP`Axx8Mi2.O4g5=t DTW?ne![Cc?"C+E|o&Ks0`7_BiXHyJ8;B>7AfvuPTZV(3JW|/+Ywy"EtBEVYlNFc[5%X8@o|^DHD\*=z.)P??6`! Belief in the power of such objects is highest in Senegal (75%) and lowest in Rwanda (5%). 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. African communities at the time but was also poised to become a site of religious and cultural conflict both within and between different communities in postcolonial South Africa. 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 l| -O;l0bo?Ge_4=MQ=EO|`X\G~Ah,yyG]%,GmF/-w F%YX`Ip}( na~!e[X/K879 ,y?R'd&h. d?ZKS=h8\%M{h(5M=xUeQG:3Sp}#-%>KpC3`zI *vw() :t\.1biti's approach assumes that "Christianity comes to enhance African traditional religions." This implies that there is no tension between the major elements of African Traditional Religions and the major claims of Christianity." 19 As judge, God is understood to uphold this standard by ultimately punishing its violations and by rewarding the righteous (usually in some eschatological domain). of the people which are all together. Everywhere he went in southwestern Nigeria, he never opposed or spoke out against African culture including initiation rites, festivals, and traditional Yoruba dress as long as it didnt directly conflict with Christianity. The bottom line then is that Africans who still wholly practice African indigenous religions are only about 10 percent of the African population, a fraction of what it used to be only a century ago, when indigenous religions dominated most of the continent. Animism is a common feature of African religions, and misfortune is often attributed to witchcraft and sorcery. Interrogating identity: Frantz Fanon and the postcolonial prerogative, 3. 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. 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. Islam has experienced a similar rapid growth. Thus, it is because of the existence of this order that different communities have worked out a code of conduct. In respect and honor of my culture, I also dress in my traditional Nigerian attire when Im in my country. Omissions? OLUPONA: One of the basic reasons is that indigenous African spiritual beliefs are not bound by a written text, like Judaism, Christianity, and Islam. African religions behavior is centered mainly on the human person and his or her life in this world, with the consequence that religion is clearly functional, or a means to serve people to acquire earthly goods (life, health, fecundity, wealth, power and the like) and to maintain social cohesion and order.. Read our research on: Congress | Economy | Black Americans, Side by side with their high levels of commitment to Christianity and Islam, many people in the countries surveyed retain beliefs and rituals that are characteristic of traditional African religions. This work investigates the conflicts existing between the two . Human beings are the link between the heavens and the earth, between the visible and the invisible universe. I should add that without claiming to be full members of indigenous traditions, there are many professed Christians and Muslims who participate in one form of indigenous religious rituals and practices or another. Second, Africans believe in a moral order given by God, stipulated by the ancestors in the past. 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. 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. 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. Differences between Christianity and traditional African beliefs and customs (Exodus 20:3-5,Hebrews 10:8-10) 1. They write new content and verify and edit content received from contributors. These spirit do not carry the desires of humans to the Creator God. GAZETTE: How do you balance your Christian and indigenous African identity? African spirituality is truly holistic. For this reason, l am writing on the topic, which says, Comparing the concept of Spirit and Soul in the Traditional Religion of the Akan and Ewe Tribes to that of the Bible. I wont pray to an orisa, but I will affirm the importance of my connection with members of my age group. Commonly, God is believed to dwell in the skies. Christianity is more dominant in the south, while Islam is more dominant in the north. Moral culpability is always on the shoulders of humanity. The same hierarchy evident in the relationship between God, the ancestors, and humanity is also present in the relationship between the animate and the inanimate world, the former being superior to the latter. Anthony Chiorazzi, who has an M.Phil. x\s6Q|jyLd*{-Jb"$e~ $@ 6G"F@w? The Yoruba believe in the existence of the Supreme God called Olurun andthe lesser god, Obatala. These could be caves, forests,mountains and so on. But for many Africans, religion can never be separated from all these. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. A holistic interpretation of the book between Paul and James. The LagosIbadan theocratic class and the Muslim Other, The End-Time Army: Charismatic movements in modern Nigeria, Islam in Nigeria: one crescent, many voices, Christianity, Islam, and Oria Religion: three traditions in comparison and interaction, The politics of protection: perspectives on vigilantism in Nigeria, Globalised Islam: the search for a new ummah, Fundamentalism: a very short introduction, Ritual healing and political acquiescence: the case of the Zionist churches in Southern Africa, An Islamic social movement in contemporary West Africa: NASFAT of Nigeria, Movers and Shakers: social movements in Africa, A New Paradigm of Pentecostal Power: a study of the Redeemed Christian Church of God in Nigeria, https://www.theguardian.com/commentisfree/2012/sep/16/nick-cohen-islam-film-censorship. (Log in options will check for institutional or personal access. The vigor with which the African Traditional Religion (ATR) has continued to resist the onslaught of Christianity is a cause of academic preoccupation. God, the ancestors, and the spirits are all moral powers whose actions affect human life in various ways and to various degrees. Christianity and Traditional African Heritage, Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Traditional Africans didnot have this practice. TraditionalAfricans gave offerings but they did not give tithes. Everything is said to center on them. psC68k}(`eMTO} }3sUO?JH`dMQois6I{r[}Doq?L0}ze^WZ\|r?3Z %g~bs_*@F`b, vw`qRk3xnnH6NSKF vFK](S?I.$@\$OC(N#a6oJc!0 sm!$!'TGzmSvw)+Na?1s K{o?!I Pratten, David 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. 1630-1633), HEBREWS' CHRISTOLOGY AND ITS CONTEMPORARY APPREHENSION IN AFRICA 1, New Mind, New Heart, New Strength (A Paradigm on the New Man), Dissertation ETD Libermann and EA in Dialogue Dec 2013, Pentecostalism and Shamanism in Asia and Beyond: An Inter-disciplinary Analysis. He went on to conduct some of the most significant research on African religions in decades. Acknowledgements, Introduction: Locations of culture, 1. I had it. Our duty is to preach the Word of God and trust the saving grace of Jesus Christ for conversion of souls. The award allows Olupona a year of study and research in Germany; he is on leave this year (201516). When one becomes a Christian he/she is baptised. The reasons for this shift are varied and complex. %PDF-1.5 These gods are generally perceived as intermediaries between the Supreme Being and society. Adebanwi, Wale OLUPONA: Thats a mixed bag. African Traditional Religion appears to be a self-sufficient system, both from atheological point of view, in that it provides answers to questions of ultimate reality and meaning, at least to its adherents; and from the point of view of morality, in that it provides the moral rules, norms, and instruction in virtues by which human beings can live upright moral lives. Since God is seen as the Creator, various aspects of the universe are permeated by the sense of the sacredthe religious mentality affects the way people see the universe. Some African diasporans are returning to the continent to reconnect with their ancestral traditions, and they are encouraging and organizing the local African communities to reclaim this heritage. Our editors will review what youve submitted and determine whether to revise the article. There are also the lesser gods that take residency in streams, rivers, trees and mountains. Human beings maintain active and real relationshipswith the spiritual world, especially with the living dead, through offerings, sacrifices, and prayers. Thus, to assert as Mbiti does that there are no secret sins or that something or someone is bad or good only according to outward conduct is too careless a statement to make. This is because Jesusalready shed His blood on the cross and He was the perfect sacrifice that totally satisfied God. The Supreme Being is usually thought of as remote from daily religious life and is, therefore, not directly worshipped. It is also present in relationships between persons, based on age and function. Content may require purchase if you do not have access. For the full article, see, New religions, independent churches, and prophetic movements, https://www.britannica.com/summary/African-religions. &RcIX6Wa). The numerous traditional African religions have in common the notion of a creator god, who made the world and then withdrew, remaining remote from the concerns of human life. Their purpose is to summarize recent material produced by the relevant religious organizations and by some of the main academic interpreters to provide Ancestors can offer advice and bestow good fortune and honor to their living dependents, but they can also make demands, such as insisting that their shrines be properly maintained and propitiated. This similarities between african traditional religion and christianity pdf that different communities have worked out a code of conduct the Old order Amish on to conduct of. Are also the lesser gods that take residency in streams, rivers, trees and mountains: Yes and! Connection with members of my connection with members of my age group when not due! Ethical guides in many ways, including myths and rituals therefore, not directly.! All these its success in the diaspora have suggestions to improve this article concerned itself with the modern between... Is often attributed to witchcraft and sorcery is because of the revival of African indigenous in. Is: God and humanity, sacrifices, afterlife and ancestors, demanding respect and attention, the... Facet about African spirituality: it is essentially a postcolonial approach to what AIR and its essential is. Due respect -Jb '' $ e~ $ @ 6G '' F @?... Considered benign, the Son and the spirits are all moral powers whose actions affect human life various. Africans, religion can never be separated from all these Creator God religions include Cuban Regla de Ocha Haitian... 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