A Biblical and Christian theology has to be formulated and developed so as to address the traditional theology of mystical and impersonal powers.Ģ) What is the nature of this traditional belief in the mystical, mysterious powers and forces and its total influence and impact upon the total man in traditional Africa? How do we apply the Bible and the Gospel of Christ to the nature of this belief and to the nature of its impact or influence upon man in traditional Africa?ģ) What are the religious practices and behaviour that do accompany, support and reinforce (a) this belief and (b) feelings generated by this belief? How do we study and apply the Bible and the Gospel of Christ to all the various practices, attitudes, rituals, rites and ceremonies that traditional Africa has fundamentally developed from this belief? The application of the Bible and the Christian Gospel to this very religious belief must address it at its foundations and roots:ġ) What do traditional Africans feel about the pervasive and dominant presence of the mystical and mysterious powers and forces? The Bible and the Gospel of Christ must address this traditional religious core value and its dominant influence upon man in traditional Africa. The religious and social role and function of this belief must be thoroughly studied and understood. Christianity must recognise and study the theological basis of the traditional African belief in the existence of mystical and mysterious forces. This belief is very much reflected in the traditional religious practices and behaviour.Īs stated earlier, the belief in the impersonal (mystical) powers is dominant and pervasive among traditional Africans. The life of a traditional African with this belief in the impersonal powers is at the mercy of the benevolent or wicked users of the mystical powers at their disposal. The impersonal powers can be used for both good and evil. Mystical powers can be contagious by contact with objects carrying or mediating such powers. Mystical powers can be sent to specific destinations for an intended good or evil. Mystical and mysterious powers can be transmitted through certain object media or by pure spiritual means. Some specialists belief that mysterious powers imbedded in things or objects can be extracted for specific uses. The manifestation and the use of the impersonal powers are related to the practices of medicine men and women, diviners and seers who use natural objects, plants and animals for medicine, magic, charms and amulets. Some objects are said to be inherently more power induced or “imputed” than others, that is, they are more naturally endowed with powers than others are. The potency, efficacy and the durability of such “inhabited” impersonal powers varies from object to object. In African beliefs, the source of this impersonal or (mystical) mysterious power is not always known, but it is usually attributed to the activities of higher “mysterious” powers, whether personal or impersonal that either generates or deposits such powers in things or objects. This same power has been given various names, such as, mana, life force, vital force, life essence and dynamism. This impersonal power is what Edwin Smith called mysterium tremendum. The whole of creation, nature and all things and objects are consumed with this impersonal power. The belief in the impersonal (mystical) power is dominant and pervasive in traditional African religious thought. What is the influence and impact of this dominant religious belief in impersonal and mystical powers upon the whole of traditional African life? The Bible and Christian theology have to address this foundational and dominant influence and impact upon the traditional African life. Any meaningful and effective Christian approach to the traditional religions must begin from here.ġ. These foundational religious beliefs are essential to our theological interpretation and analysis of the traditional religions. There are four foundational religious beliefs in the traditional religions: (1) the belief in impersonal (mystical) power(s) (2) the belief in spirit beings (3) the belief in divinities/gods and (4) the belief in the Supreme Being. These are essential for any Christian spiritual inquiry and application in Africa.Īfrican traditional religious system has the following components: There are basic African religious foundations that need to be presented and defined. For this reason, the paper serves only as an introduction to the application of Christian spirituality in Africa. This background is essential to any application of Christian spirituality in Africa. The primary objective of this paper is to define the African traditional religious system as the basis of understanding Christian spiritual warfare within an African context.
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