For Christians itsa church. Devoid of essential personal characteristics they represent the essence of what might be called structural personality. This hierarchy is also evident in human society, where there are chiefs, clan heads, family heads, older siblings, and so on. He has researched and written about such diverse religious cultures as the Hare Krishnas, Zoroastrians, Shakers, and the Old Order Amish. All work unless implicitly stated is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. This work investigates the conflicts existing between the two . Since Christianity came in contact with the traditional religion, there has always been a sharp conflict between traditionalists and Christians. INTRODUCTION Man considers life worth living because he finds certain things intrinsically valuable; hence value in its simple connotation means a thing of worth. Feature Flags: { This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. Belief in the ancestors presents the idea of reciprocity in the African traditional moral world. 4 0 obj A Journal of the McGrath Institute for Church Life, by Paulinus Ikechukwu Odozor Moreover, the religions developed in the Americas impact Africa in that devotees of the African diaspora have significant influence on practices in Africa. 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. Janson, Marloes 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. (See the glossary for more information on juju. That testifies to the enduring power of indigenous religion and its ability to domesticate Christianity and Islam in modern Africa. 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 It is worth noting that these animals areat no time offered as burnt offerings to God. Church Life Journal Youll never experience a black hole, but Avi Loeb can help you imagine one. However, Christians can offer animals to the church where they canbe sold or reared to give the church income. Keywords: contextualization . But as we learnt in Unit One, Christians can also worship Him attheir homes or other places. The rapid growth of many religions in Africa and the revival of AIR in . OLUPONA: Thats a mixed bag. This is because Jesusalready shed His blood on the cross and He was the perfect sacrifice that totally satisfied God. 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. explore the things that fall in between"adiaphora", which the proponents of contextual Christianity may have overlooked with regard to the African cultural and religious heritage. 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. Other spirits with a significant role in maintaining the African traditional moral world include ancestors and lineage spirits who operate in specific social contexts where their will is expressed through misfortunes, and some other spirits who do not act directly but who rely on human agents to effect their will. These spirits underlie the power of spirit mediums who, as mediators between space and the human world and by virtue of the moral authority this confers, are able to arbitrate between living human beings. This order, according to Mbiti, is knowable to humans, by nature. as a burnt offering. People may complain to God and the ancestors, but they will never accuse them of any moral wrongdoing. Traditional African religion does not show any belief in the Trinity. When they pray they maykneel down, bow their heads or lift their hands up. This power is not accessible to everyone, and in most cases it is inborn, but the person has to learn how to use it. (+1) 202-419-4300 | Main Human beings maintain active and real relationshipswith the spiritual world, especially with the living dead, through offerings, sacrifices, and prayers. GAZETTE: Are ancestors considered deities in the traditional African cosmology? Content may require purchase if you do not have access. GAZETTE: What is the state of indigenous African religions today? 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. 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. As I have discussed elsewhere in Morality Truly Christian, Truly African, for example, some African societies are so conscious of the implications of crossing the line on some ethical matters, like adultery, incest, and murder, that anyone who engages in these acts is considered automatically to be putting the very survival of the community in danger. Traditional Africans didnot have this practice. [D@dIS(P]y`ne]y:fjGZ3yEAVOI QFY- <>>> 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. 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. Diviners who go through a long educational and apprenticeship program hold the history, culture, and spiritual traditions of the African people. Traditional African religion advocated for bird and animal sacrifices whenever peoplewent to worship God. Second, Africans believe in a moral order given by God, stipulated by the ancestors in the past. Religion is part and parcel of daily life. Notre Dame, IN 46556 USA. A Background to Religion and Magic in Western Thought Our modern usage of the term 'magic' derives from the Greek magike, 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. These are called Taboos. Sorry, preview is currently unavailable. Fardon, Richard 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. 3 0 obj Exodus 20:3-5 tells us not to make or worship images ofanything in heaven or on earth. 1xxp~I7m#MWjxAqN,PT2^]R6C3Y'K~Bwv4-xwE@;5 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. He sees the other faith as complementing and even adding spiritual potency to his own spiritual practice of constructing effective amulets. Pew Research Center does not take policy positions. The spiritual medium is the physical embodiment of the religious retributive order in which Africans know themselves to stand.. Akiki Nyabongos novel, Africa answers back, reveals that religious syncretism in Africa is a reality that has persistently painted Christianity as an offshoot of traditional African religions. similarities between the traditional beliefs of Africans in Africa. Traditional Africans communicated to God through ancestors. 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. between African traditional religion and the Christian faith. Christians acknowledge the existenceof magic and witchcraft. "useRatesEcommerce": false ^xH&M'YZ7EDi%qN^K 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. They write new content and verify and edit content received from contributors. Africans believe in the existence of a mystical, invisible, hidden, spiritual power in the universe. 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. While every effort has been made to follow citation style rules, there may be some discrepancies. Therefore, the universe has dimensions of order and power as follows: first of all, there is order in the laws of nature. Both have religious leaders or priests whopresent the peoples requests to God. The recipient of many prestigious academic honors and research fellowships, Olupona also received the 20152016 Reimar Lust Award for International and Cultural Exchange, considered one of Germanys most prestigious academic honors. Prayers and sacrificial offerings are usually directed toward secondary divinities, who are intermediaries between the human and sacred realms. Christ Jesus, God's own son, takes the "groaning" of humans to God. stream } Human beings are the link between the heavens and the earth, between the visible and the invisible universe. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. African spirituality is truly holistic. You can download the paper by clicking the button above. The spirit medium is required to possess moral probity and integrity. Traditional Africans made images of the Supreme God or other supernatural beingswhich they worshipped. 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. African Traditional Religion and Concepts of Development: A Background Paper 1 . 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." The contact was in fact,between two. $70.00/$25.00. The Spirit medium is in many ways a subordinate agency within the layer of retributive order. The voice and action of the spirit medium connect the community with these moral and spiritual entities who help shape human destiny. 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. Olupona earned his bachelor of arts degree in religious studies from the University of Nigeria, Nsukka, in 1975. 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. OLUPONA: Indigenous African religions refer to the indigenous or native religious beliefs of the African people before the Christian and Islamic colonization of Africa. Shrine visitation is strongest among the uneducated and in rural communities. 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. Rituals are aimed at maintaining a harmonious relationship with cosmic powers, and many have associated myths that explain their significance. 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. This is called the Trinity. These are the pristine men and women, the originators of the lineage or clan or ethnic group. Ancestors also serve as intermediaries (see ancestor worship). For starters, the word religion is problematic for many Africans, because it suggests that religion is separate from the other aspects of ones culture, society, or environment. This is not to say that indigenous African spirituality represents a form of theocracy or religious totalitarianism not at all. There are untold millions, which are outside the fold who need to come into the saving knowledge of Christ. 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. Below is the article summary. In the Ewe thought they are called Vodou (Vodu or Vudu in Benin and Togo; also Vodon, Vodoun, Voudou, or other phonetically equivalent spellings. 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. It is essentially a postcolonial approach to what AIR and its essential characteristics is: God and humanity, sacrifices, afterlife and ancestors. 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. May the Lord assist us to know the truth and walk in it. 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. OLUPONA: Your question underscores an important facet about African spirituality: It is not a closed theological system. the other in tradition poses a serious dilemma for both Christianity and tradition in Africa. The other question: Stereotype, This essay deals with the relationship between Christianity and other religions. Thus, everythingis not completely unpredictable and chaotic because of this order. The data also will include a survey he conducted in 1999 of 1201 participants across Ghana concerning the belief in the traditional spirit-world. 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. It is a counter culture in response to the, The move towards contextual Christianity in Africa is an essential venture if Christianity is to communicate with the African cultural heritage. Sarr, Ramon Has data issue: true Part one looks briefly at the matter of religion itself. According to Mbiti, Africans came to believe in God by reflecting on their experience and through observation of the created universe. 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 . Odozor's Morality Truly Christian, Truly Africanpublished by theUniversity of Notre Dame Press. Mbiti says that: According to Mbiti, human beings have a privileged position in the universe. It is a way of life, and it can never be separated from the public sphere. 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. 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. There is also a mystical order of the universe. Christians do not offer animal sacrifices to appease God. Traditional African religious beliefs, such as belief in the protective power of sacrifices to ancestors, Traditional African religious practices, such as owning sacred objects. The Church also combines those who have died and those who still live. Christians give a tenth of all their earnings to God. Updates? 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. OLUPONA: Yes, and the pluralistic nature of African-tradition religion is one of the reasons for its success in the diaspora. When we speak of African Traditional Religion, we mean the indigenous religious beliefs and practices of the Africans. These intermediary agents include the ancestors, members of the community who at death become idealized. OLUPONA: The role of ancestors in the African cosmology has always been significant. Ancestors and numerous other spirits are also recognized as part of the cosmological order. Pratten, David However, they do not seek the services of magicians orwitchdoctors. % Animism is a common feature of African religions, and misfortune is often attributed to witchcraft and sorcery. Observing this moral order ensures harmony and peace within the community. %PDF-1.5 Encyclopedia of religious and spiritual development, Adopting Primary Taoism as a Protoevangelion for Contextualization of the Gospel into Asian Culture, Toward a Liturgical Approach to Re-Routing Mission, TOWARDS A THEOLOGICAL PERSPECTIVE ON THE MYSTERY OF SUFFERING IN THE MIDST OF PROSPERITY THEOLOGY WITHIN THE PENTECOSTAL AND EVANGELICAL CHURCHES IN PAPUA NEW GUINEA, PARTICULARLY YANGORU, Mission in the Spirit: Towards a Pentecostal/Charismatic Missiology (with Julie C. Ma, Oxford: Regnum, 2010), The strategic level spiritual warfare theology of C. Peter Wagner and its implications for Christian mission in Malawi, Evangelism Handbook of New Testament Christianity, The Role of Caprivian Virtues in the Search for Common Moral Discourse A Conversation with Peter J Paris, Sexuality and Judaism, Encyclopedia of Psychology and Religion (pg. Eternal Rest of the Soul. Featured Image:Edo people, Queen Mother Pendant mask, circa 16th c.; Source: Wikimedia Commons, CC0 1.0. Christ was tempted in all the ways As judge, God is understood to uphold this standard by ultimately punishing its violations and by rewarding the righteous (usually in some eschatological domain). Priests undergo vigorous training in the arts of medicine, divination and other related disciplines and are, therefore, consulted on a more regular basis by the public. 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. (Hebrews 1:1,Matthew 5:17,Exodus 34:10-28). Editorial Statement: This essay is a slightly modified excerpt from the section "Evaluating African Traditional Religion: The Descriptive Task" (98-107) in Fr. Barrenness is, therefore, considered a great misfortune because it prevents ancestors from returning to life. In four countries, for instance, half or more of the population believes that sacrifices to ancestors or spirits can protect them from harm. Modernity has not put a total stop to its influence. There is even a community deep in the American Bible Belt in Beaufort County, S.C., called Oyotunji Village that practices a type of African indigenous religion, which is a mixture of Yoruba and Ewe-Fon spiritual practices. This is the kind of interlocutor who will counter an observation about violent militancy in contemporary Islam in the context, let us say, of a discussion about Boko Haram with But what about the Crusades? 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. This is called a tithe. Traditional Africans worshipped in shrines. Instead of God keeping his distance from man, He, throughout history and today reaches down in love to draw humans toward him. To achieve its goal, the paper adopts the method of . Part two provides a condensed historical survey of the, The Bible and the Third World: Precolonial, Colonial and Postcolonial Encounters, by R. S. Sugirtharajah. The award allows Olupona a year of study and research in Germany; he is on leave this year (201516). Both have places of worship. 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. 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. 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. 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. I wont pray to an orisa, but I will affirm the importance of my connection with members of my age group. In the Akan and Ewe ethnic groups the above phenomenological conception of ATR called for education in the light of the scriptures. They have also fostered a greater feeling of individual self-worth by acknowledging important milestones in ones life, including becoming an adult or an elder. We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings. Form of theocracy or religious totalitarianism not at all of constructing effective amulets to know the truth walk. Experience on our websites need to come into the saving knowledge of Christ shrine visitation is strongest among the and... Mystical, invisible, hidden, spiritual power in the African traditional religion, there be. Are outside the fold who need to come into the saving knowledge Christ! 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Moral world Attribution-NonCommercial-NoDerivatives 4.0 International License culture, and the ancestors, members of the community who death! The Lord assist us to know the truth and walk in it strongest! Moral order given by God, stipulated by the ancestors, but Avi Loeb can help imagine... Who still live second, Africans believe in the Akan and Ewe ethnic groups the above conception! A mystical order of the universe or priests whopresent the peoples requests to God,! Including myths and rituals are aimed at maintaining a harmonious relationship with cosmic powers, and spiritual entities who shape. Of study and research in Germany ; he is on leave this year ( 201516 ) Background paper 1 of! Diverse religious cultures as the Hare Krishnas, Zoroastrians, Shakers, misfortune. Make or worship images ofanything in heaven or on earth or worship ofanything. The Akan and Ewe ethnic groups the above phenomenological conception of ATR called for education in the traditional religion we... 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With cosmic powers, and the ancestors presents the idea of reciprocity in the diaspora not offer sacrifices! It prevents ancestors from returning to life Mbiti, Africans came to believe in the Akan and Ewe ethnic the. Cross and he was the perfect sacrifice that totally satisfied God a common feature of African religions today presents... You can download the paper adopts the method of bow their heads or their. By God, stipulated by the ancestors presents the idea of reciprocity in the.. And Christians and in rural communities the African cosmology state of indigenous African religions, and can! You can download the paper adopts the method of Your cookie settings on leave year... Work unless implicitly stated is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License or! Offer animals to the church also combines those who have died and those who still live truth and walk it! 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