We publish books, journals and software under the SAGE, Corwin African Traditional religion refers to salvation as a good and acceptable way of life here and now. 7 No. When we examine the names, we gain a greater insight into the peoples’ concept of God, as they are descriptive of His character and attributes. 16, No. JSTOR is part of ITHAKA, a not-for-profit organization helping the academic community use digital technologies to preserve the scholarly record and to advance research and teaching in sustainable ways. AJOL is a Non Profit Organisation that cannot function without donations. AJOL is a non-profit, relying on your support. For example, among the Yoruba, He is called Olodumare. Google Scholar Samuel, Vinay & Chris Sugden (eds.) The journal offers considered analysis and reflection on a range of issues affecting the world today, including economics, development, violence, family life and other ethical issues. The beliefs and the concepts of beliefs are found in the idea of God, the creators of all things; the concept that has enriched Christianity. The beliefs are expressed in different ways from culture to culture but the same presence of God permeates the lives of Africans. The concept of God, divinities and spirits in African traditional religious ontology has been a controversial and misunderstood concept. Praying is the commonest form of worship among traditional African peoples. Invocations are calls for God's intervention into a particular matter. There were many factors which led African identity and culture are preserved in African Traditional Religion. This is just one part of it It is superstitious It is animism or paganism It is magic or fetishism African Religion embraces all these four ideas in its belief. The African concept of God is that God is simply the neuter Supreme Force behind all creations in the universe including the universe itself. God. In addition to the belief in deity, the Supreme Being of Africa largely overlaps conceptually with the identity and work of the biblical God. Transformation is a peer-reviewed journal published quarterly on behalf of the Oxford Centre for Mission Studies. The difficulties of stating the meaning of God in African Traditional Religion are considered, but do not prevent the attempt. ... a confused culture and a hope that God and their ancestors were still with them in their pain and happiness. In the African traditional religions, ancestors were never considered demonic or as part of evil spirits (2007;383). AJOL is annually audited and was also independently assessed in 2019 by E&Y. Copyright for articles published in this journal is retained by the journal. O’Donovan (1995: 41) goes as far as suggesting that “there is probably no native-born African who is not aware of the existence of God”. The concept of the universal creator God in Karamojong traditional religion is analysed with respect to the culture and other African beliefs, and the prevalence of this faith is assessed. Various factors led to this controversy and misunderstanding, such as prejudice by Western scholars who measured African traditional religious concept with Christianity. God is an invisible, personality, and living spirit, distinguished from all other spirits by several, and unchanging intellectually, God is omniscient, faithful and wise, ethically God is just, merciful and loving, emotionally, God is free, authentic, and omnipotent. The works of African scholars for the past three decades have established the fact that Africans have a concept of an universal God and the Creator (Idowu, 1962; Mbiti, 1975). Atheistic tendencies in Africa are minimal. While some religions adopted a pantheistic worldview, most follow a polytheistic system with various gods, spirits and other supernatural beings. Select the purchase African Traditional Religion: A Definition (1973), Omosade Awolalu in Yoruba Belief and Sacrificial Rites and John Mbiti in The Concept of God in Africa (1970) are a few examples of postcolonial scholars of religion who have resisted and denounced colonial idea that Africans do not know God. Access supplemental materials and multimedia. Press, Paul Chapman Publishing, Pine Forge Press, SAGE Reference, SAGE Science and Scolari (US and Europe websites) imprints. There are others who feel that the other parts of the world received the idea of monotheism from the African traditional Religion,’’ Mbiti … Most Africans are in agreement that the traditional Africans do not actively worship this Supreme Being. They are mostly requests to satisfy a particular need or to give thanks. It is an accepted position that the African Initiated Churches (AICs) were formed as a result of the search for a unique African identity and culture. Experiences can be internal and effable, such as a vision, or internal and ineffable, as is claimed by some mystics. 2 many basic similarities in the religious systems—everywhere there is the concept of God (called This item is part of JSTOR collection They relate the Supreme Being as the source Whatever God means to the people of Africa is salvation. 4, African: Religion and Innovation (October/December 1999), Access everything in the JPASS collection, Download up to 10 article PDFs to save and keep, Download up to 120 article PDFs to save and keep. Transformation In a biological sense, The Herero say that ‘God has no father and is not a man and does not even eat at all’.15 The Gikuyu believe that God has, ‘‘No father nor mother, nor wife nor children; He is all alone He is neither a child nor an old man; 'The Afri-can attitude to God is perhaps understood least' (Sawyer, 1970, p. ix). This study attempts and examines what some scholars have written about African traditional religion, its beliefs and practices, and brought it together to form what may be called the worship of God in the religion. JSTOR®, the JSTOR logo, JPASS®, Artstor®, Reveal Digital™ and ITHAKA® are registered trademarks of ITHAKA. Sources of western concepts of the divine have been threefold: experience, revelation, and reason. Religion, in this view, constitutes an element within culture, as religion is seen as a way of life. In this second edition, Dr Mbiti has updated his material to include the involvement of women in religion, and the potential unity to be found in what was once thought to be a mass of quite separate religions. Read your article online and download the PDF from your email or your account. option. AJOL and the millions of African and international researchers who rely on our free services are deeply grateful for your contribution. Most practitioners of African Traditional Religion have an understanding of a creator God, but this normally refined and broaden when one becomes a Christian. In practice, the traditional view of God is closer to a trinitarian understanding than the inherently dualistic approach of the Christian missionaries. 1, pages 17-32: "Peace and Reconciliation in African Religion and Christianity." Relationally God is transcendent in being, immanent • It is found in rituals, ceremonies and festivals of … "African Religions and Philosophy" is a systematic study of the attitudes of mind and belief that have evolved in the many societies of Africa. ©2000-2020 ITHAKA. Christian mission still needs to stimulate a trinitarian understanding of God making as full use as possible of the traditional concept, so that the culture may be redeemed rather than opposed. Animism builds the core concept of traditional African religions, this includes the worship of tutelary deities, nature worship, ancestor worship and the belief in an afterlife. African peoples do not consider God to be a man, but in order to express certain concepts, they employ languages and images about God as an aid to their conceptualization of him whom they have not seen and about whom they confess to know little or nothing. 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 Introduction For many decades, the concept of Supreme Being (God), divinities and ancestors (the living-dead) in African traditional religious thought has been a controversial and misunderstood concept. Traditional authority from an African point of view is very central and important because, despite the fact that it is a uniting force, the community leader is seen as a steward with divine authority over land. African Traditional Concept of God: A Critical Analysis Gikuyu, the Zulu and the Bambuti groups. 98 – 118. For terms and use, please refer to our Terms and Conditions Original papers in the following fields are welcome: Mission and Theology; Bible and Ethics; Religions and Culture; Faith Based Development. Traditional African religion has common themes such as a Creator or High God, positive ancestor influences as well as tricksters, and an afterlife with spirit worlds. It provides to scholars and practitioners an international forum for discussion on Mission Studies, particularly focusing on the Majority World. that it cannot make its own new ideas.”1 It is true that African knowledge of God came from African minds and that it is not from other cultures and religions. Read Online (Free) relies on page scans, which are not currently available to screen readers. This left the African people with the idea that God could not handle the hostile spirits that attacked people on a daily basis. Reported experiences of God are remarkably varied and have produced equally varied concepts of the divine being. of God in any African Traditional Religion is asking for trouble, because the meaning of the English terms come with such a long his-tory, from the Latin, of theological baggage, that it is not at all natural to give space to the African meanings in their context. Rubinga, Paluku (1986), ‘The Concept of God as Father in the Bible & in African Religion’ in Benson & Gitari (1986), pp. This Ghanaian Adinkra symbol means \"except for God\" and symbolizes the supremacy of God. In African Traditional Religion creator God is distant from man. With a personal account, you can read up to 100 articles each month for free. Idowu calls the Yoruba religion “diffused” monotheism. SAGE Publications is an academic and professional publisher. By way of contrast, the intent and theological assumptions of the conservative evangelical missionaries are examined to uncover the causes of the weakness of Christian mission in Karamoja.
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