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Littérature scientifique sur le sujet « God (African religion) »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 30 juillet 2024

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Articles de revues sur le sujet "God (African religion)"

Oyekan, Adeolu Oluwaseyi. « John Mbiti on the Monotheistic Attribution of African Traditional Religions : A Refutation ». Filosofia Theoretica : Journal of African Philosophy, Culture and Religions 10, n^o 1 (3 juin 2021) : 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.

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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization. Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.

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Sanni, John Sodiq. « In the Name of God ? Religion, Silence and Extortion ». Filosofia Theoretica : Journal of African Philosophy, Culture and Religions 10, n^o 1 (3 juin 2021) : 71–86. http://dx.doi.org/10.4314/ft.v10i1.5.

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This article critically analyses the role religion (I refer here to Islam and Christianity) has played in promoting silence and extortion in Africa with particular reference to Nigeria. In my philosophical analysis, African and Western literatures will guide my reflection on religion, the role it played in advancing the colonial agenda and its use in today’s African societies. This analysis seeks to present a case for the position that the colonial debris of disempowerment, injustices, manipulation, and extortion are still very much part of African society. They have only assumed new outlooks and language, thus plunging many Africans into silence in the face of what is often presented as sacred and unknown. The desired aim of this article is to present a philosophical critique of religion by comparing it with existing use of religion in Africa, especially Nigeria. Keywords: Religion, Christianity, Extortion, Silence, Nigeria, Injustice

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Kroesbergen, Hermen. « Religion without Belief and Community in Africa ». Religions 10, n^o 4 (25 avril 2019) : 292. http://dx.doi.org/10.3390/rel10040292.

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Religion in Africa is in many respects becoming religion without belief and community again, I will argue in this article. Europeans arriving in Africa did not recognize African religion, because Africans did not have the kind of belief and community characteristic of European concepts of religion. Pentecostalization brings back this African concept of religion without worship groups defined by an adherence to a particular picture of the world, and I will show what this means at grassroots level. What matters in this concept of religion is whether something works rather than some implied truth-claims about the world. Instead of forming groups, Neo-Pentecostal ministries are more often organized around the vertical relationship between the man/woman of God and his/her client. The Pentecostalization of Christianity in Africa has led to a form of religion in which beliefs and community are not of central importance.

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Mosima, Pius. « African Approaches to God, Death and the Problem of Evil : Some Anthropological lessons towards an Intercultural Philosophy of Religion ». Filosofia Theoretica : Journal of African Philosophy, Culture and Religions 11, n^o 4 (30 janvier 2023) : 151–68. http://dx.doi.org/10.4314/ft.v11i4.10s.

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In this paper, I make a case for an intercultural philosophy of religion from an African perspective. I focus on the philosophical underpinnings of the various meaningful religious practices and beliefs that give rise to the concepts of God, death and the problem of evil. A philosophical study of African traditional religions, based on anthropological findings across African cultural orientations, gives us a good starting point in understanding African worldviews and religious experiences. It also reveals that the various world religions may all be seen as offering different perspectives on the same reality. Specifically, I argue that traditional African conceptions of God, death and the problem of evil could make significant contributions to global discourses in the philosophy of religion. First, I articulate points of convergence and divergence between African traditional religions with Saint Aquinas’ proofs for God’s existence; Second, I question the phenomenon of death and one’s life’s meaning. And third, I approach the problem of evil and attempt an African solution to the Epicurean dilemma

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Omenyo, Cephas N. « Man of God Prophesy Unto Me : The Prophetic Phenomenon in African Christianity ». Studies in World Christianity 17, n^o 1 (avril 2011) : 30–49. http://dx.doi.org/10.3366/swc.2011.0004.

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One of the features of African primal religions that has stood the test of time is the practice of seeking the cause of evil occurrences, power to deal with it or to avert any future reoccurrence and the search for one's destiny through divination which has been designated ‘prophetism’ in Christianity. The African Indigenous Churches were the first to build the bridge between primal religion and African Christianity by appropriating resources from the gospel to deal with this typical African religious practice. This essay looks at the phenomenon in primal religion, African Indigenous Churches (AICs), the older or Classical Pentecostalism, and contemporary Pentecostal movements. One can establish a continuum from primal religion to the current renewal movements with regards to prophetism, due to the deep-seated quest of the phenomenon in African worldview, which indeed was predicted by Professor C. G. Baëta, Ghana's foremost distinguished scholar who studied the phenomenon more than four decades ago.

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Ojimba, Anthony Chimankpam. « A critique of J.S. Sanni’s argument on the role of religion in promoting silence and extortion in contemporary African (Nigerian) society using the name of God ». Filosofia Theoretica : Journal of African Philosophy, Culture and Religions 13, n^o 1 (23 mai 2024) : 27–46. http://dx.doi.org/10.4314/ft.v13i1.3.

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This study examines J.S. Sanni’s argument on the role of religion in promoting silence and extortion in contemporary African (Nigerian) society, leveraging on the name of God, with a view to determining the strengths and weaknesses of this argument. Sanni posits that religion (Christianity and Islam) have played crucial roles in promoting silence and extortion in Africa, with particular reference to Nigeria. He argues that the colonial debris of disempowerment, injustices, manipulation and extortion, using the instrumentality of religion, are still very much part of African society today. According to him, the above manipulations, extortions and injustices, perpetrated by the colonial masters on African societies using the tool of religion, is still very much part of the contemporary African society and have only assumed new outlooks and language and consequently plunged many Africans into silence in the face of what is often presented as sacred and holy. The study examines the strengths and weaknesses of this argument. The paper adopts historical hermeneutics and textual analysis methods.

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Asike, Jude Chinweuba. « Kant’s Epistemological Model in Pluralistic Hypothesis : From an Interpretation of Religion in Africa ». International Journal of History and Philosophical Research 11, n^o 3 (15 novembre 2023) : 1–5. http://dx.doi.org/10.37745/ijhphr.13/vol11n115.

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Here in this work, I tried to examined the nature of African traditional religion and explore the relative terms of its references on the concept of God; the definition and explanation of the concept of God as it pertains to the traditional cultures; the distinction between one’s religion’s tradition and another; and the explanation and analysis of the relationship between God and man on the other hand. My plight in this work is to draw an inference, a sort of examination of conscience in religion in certain ways that it appeals to African conditions to knowledge, and just as Kant elucidated in the Critique of Pure Reason. In doing this therefore, my objective is to find the real essence of religious pragmatism and traditionalism in African indigenous religion with reference to its point of reality in other religions. Thus, it is considerably under this panoply, that I envisioned the realism in Kant’s epistemological model to repudiate the reality of God in pluralistic hypothesis. So, the finding of this research supports the thesis that phenomena and their appearances are based upon the interpretations of reality. Things appear differently in our mind and our understanding differs.

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Khosa-Nkatini, Hundzukani P. « Christianity in Sub-Saharan Africa : An African Inculturation Hermeneutic ». Religious : Jurnal Studi Agama-Agama dan Lintas Budaya 6, n^o 2 (28 août 2022) : 211–22. http://dx.doi.org/10.15575/rjsalb.v6i2.20249.

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Christianity in sub-Saharan Africa has always been a focal point for research, with some contending that the preachers brainwashed Africans when they carried the gospel to them since they neglected to learn Africanism. This stays a discussion among the Evangelical Presbyterian Church in South Africa (EPCSA) where the creator of this study is a pastor. It has been stated that when a person becomes a Christian, that individual can never again discuss precursors or converse with predecessors, these terms refer to ancestors It is a transgression, while others say nothing bad can really be said about going to chapel yet rehearsing your African convictions and customs. African religion has faith in predecessors and Christianity has confidence in God. In any case, African religion accepts that God exists yet at the same time wants to get assurance from their ancestors. Some contend that there is nothing out of sorts when individuals practice their African convictions because it is not destructive to them or the following individual. Along these lines, African Religion (AR) instructs that it is critical for one to look for available resources to control or control those outer powers and offices that are more remarkable than human comprehension. This is done through ceremonial practices, mystical recipes, and charms endorsed by strict specialists to the individuals who feel compromised. It is inappropriate to expect that all Africans are something similar and that their customs are something similar or practice for similar reasons. Nonetheless, there are similitudes between African societies. Religion ought to assume a basic part in the redefinition of this peculiarity, as devotees haggle between standard regulations and strict rules. This study will analyse the confirmation that Christianity in the sub-Saharan Africa is a peculiarity and that it ought to lead strict synchronization into new world convictions and strict African practices. African Customs, given the circumstances, include exactly the secret of human reality, our individual, our relations with others and with the world. It contacts that reality that is not to be gotten a handle on and which cannot be verified.

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Callahan, Allen Dwight. « Perspectives for a Study of African American Religion : From the Valley of Dry Bones ». Nova Religio 7, n^o 1 (1 juillet 2003) : 44–59. http://dx.doi.org/10.1525/nr.2003.7.1.44.

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In "Perspectives For a Study of African American Religion," Charles Long wrote of "three interrelated perspectives for the study of black religion": "Africa as historical reality and religious image," "the involuntary presence of the black community in America," and "the experience and symbol of God." I essay to show how Long's categories illumine a celebrated instance of African American biblical appropriation, the prophet's vision of dry bones in Ezekiel 37:1-14, as emblematic of the perspectives of symbolic African absence, involuntary American presence, and collective theological experience of the slaves and their descendents.

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Chimakonam, Amara Esther. « Why the Problem of Evil Might not be a Problem after all in African Philosophy of Religion ». Filosofia Theoretica : Journal of African Philosophy, Culture and Religions 11, n^o 1 (9 mars 2022) : 27–40. http://dx.doi.org/10.4314/ft.v11i1.3.

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For decades, the problem of evil has occupied a centre stage in the Western philosophical discourse of the existence of God. The problem centres on the unlikelihood to reconcile the existence of an absolute and morally perfect God with the evidence of evil in the universe. This is the evidential problem of evil that has been a source of dispute among theists, atheists, agnostics, and sceptics. There seems to be no end to this dispute, making the problem of evil a perennial one in Western Philosophy of Religion. In this essay, I will contribute to this discourse from an African perspective. This essay, therefore, explores the evidential problem of evil within the African philosophy of religion. I argue that it is unlikely for the evidential problem of evil to be a problem in African philosophy of religion. I invoke an Ejima-based argument to support this claim. I conceptualize the Igbo word Ejima to metaphysically mean the inevitable coexistence of two opposite variables as complements to argue that God could be both good and evil within the African Traditional Religion, which explains why good and evil exist in the universe.

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Thèses sur le sujet "God (African religion)"

Kenan, John Sarauta. « The worship of God in African traditional religion : a Nigerian perspective ». Master's thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/17492.

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Bibliography: pages 89-92.
To date numerous works in the African traditional religion have appeared In this devoted to the description of field many have been particular religion phenomena, while some have attempted to refute the beliefs and practices of the religion. But examining the effort of various investigators who have grappled with this task, one has the impression that they may have overlooked something. This something is bringing together the beliefs and practices of African traditional religion to form the worships in other world religions. It can be said the worship of God in Africa traditional religion is the very soul of African religion. 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. In constructing the purpose of this study, many writers have been used. Here the writer would like to mention some scholars by name, because much of their material have been constantly used. Such scholars as John S. Mbiti, Geoffrey Parrinder and Emmanuel, Bolaji Idowu. These writers recorded careful observation of African traditional religion, its beliefs and practices. This provides useful insights into the worship of God in the religion. In achieving the study, the problem of ancestor-worship has been discussed, although a final conclusion has not been reached, because it is an ongoing debate. The practices and believes have been discussed as the starting point of the worship in religion. The study observed particular practices which constitute the worship. These includes: sacrifice, offering, prayer and the religious leaders who performed the worship. To make what constitutes the worship complete, the spiritual aspect of it has also been discussed. At the end of the study, some suggestions and recommendations have been made so as to stimulate and motivate the African students undertaking the studies of African traditional religion. It is also a challenge to the students who are studying African theology.

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Affum, John Badu. « Images of God examining and expanding formatee's images of God, images that challenge but also fit our particular milieu, a Ghanaian perspective / ». Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0853.

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Coats, Heather, Janice D. Crist, Ann Berger, Esther Sternberg et Anne G. Rosenfeld. « African American Elders’ Serious Illness Experiences : Narratives of "God Did," "God Will," and "Life Is Better" ». SAGE PUBLICATIONS INC, 2017. http://hdl.handle.net/10150/623518.

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The foundation of culturally sensitive patient-centered palliative care is formed from one's social, spiritual, psychological, and physical experiences of serious illness. The purpose of this study was to describe categories and patterns of psychological, social, and spiritual healing from the perspectives of aging seriously ill African American (AA) elders. Using narrative analysis methodology, 13 open-ended interviews were collected. Three main patterns were prior experiences, I changed, and across past, present experiences and future expectations. Themes were categorized within each pattern: been through it . . . made me strong, I thought about . . . others, went down little hills . . . got me down, I grew stronger, changed priorities, do things I never would have done, quit doing, God did and will take care of me, close-knit relationships, and life is better. Faith in God helped the aging seriously ill AA elders overcome things, whether their current illness or other life difficulties.

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Omotoso, Andrew A. « Middle Schoolers' Attachment to God at Harmony Christian School, South Africa ». Thesis, Nyack College, Alliance Theological Seminary, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10830182.

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Harmony Christian School in Rustenburg, South Africa is a missionary outreach program of Bethel Gospel Assembly, Inc., New York. The school was founded in 2006 to educate learners and develop in them a close attachment with God even as they attained high academic standard in their school work. However, while there were established measures of academic progress from grade to grade, there was no comparable measure of the spiritual growth of the students in terms of how closely they were attached to God in their relationship as a result of their exposure to consistent Bible Study. The Researcher thus created an intervention study using the Attachment to God Inventory to measure the level of attachment of the adolescent learners to God in the school. The study did show that there was an attachment relationship between the learners and God. The study also showed that as a result of their consistent exposure to Bible study, there was a shift to a closer attachment to God. The level of the shift was minimal but statistically significant at a low level of confidence. The study then offered ministry recommendations.

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Holmgren, E. Henry. « Signs and wonders in Africa a biblical perspective in interaction with western missions, African independent churches and African traditional religion, with particular reference to Zambia / ». Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Ofosuhene, Godwin Kwame. « The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible / ». Berlin : Viademica, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.

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Claridy, Keith Robert. « "'Bring God to the Negro, Bring the Negro to God' : Thomas Joseph Toolen, Archbishop of Mobile (1927-1969), his culture, his religion, and his mission / ». Auburn, Ala., 2006. http://repo.lib.auburn.edu/2006%20Spring/master's/CLARIDY_KEITH_41.pdf.

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Hall, Delroy. « "But God meant it for good" : inter-personal conflict in an African Caribbean Pentecostal congregation : a pastoral study ». Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4647/.

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This thesis examines conflict within a UK Black Majority Church. It uses personal observation and journals, with the work of academic historians of the Black churches, to establish that Black Majority Churches have a tendency to conflict that is usually unacknowledged yet often pervasive and damaging. The thesis locates this within a Black cultural history (almost entirely untold in the academy until after the present author’s schooling ended) that involves deep-seated past causes for present conflict among post-colonial Christians. The thesis then proposes a model for the pastoral analysis, practical management, and spiritual resolution of conflict. The key methods for this (drawing on psychology and counselling as well as theology) are autoethnography, transpersonal analysis and pastoral journal records. The final stage of the pastoral model is resolution by scriptural teaching and active faith in the Holy Spirit; key passages of scripture show that conflict has been crucible for making Christianity, and has often been integral to the discovery and transmission of God’s word. Finally, the thesis offers a training plan for Pastors in the CoGoP – a plan combining the practicalities of work in that church with the historical and theological conclusions drawn from the present academic research.

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Munyai, Alidzulwi Simon. « Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches / ». Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.

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Kamau, Teddy Njoroge. « The foundation of the African idea of God a philosophical analysis and critique from a Chrisitan perspective / ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Livres sur le sujet "God (African religion)"

Jemiriya, Timothy F. The Yoruba God and gods. Ado-Ekiti [Nigeria] : Petoa Educational Publishers, 1998.

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Danmolé, Mashood B. O. God, religion & the scientific environment. [Nigeria] : Third World Congress Press, 2003.

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Onyeidu, S. O. Traditional concepts of God in Africa. Nsukka, Nigeria : Dept. of Religion, University of Nigeria, 1998.

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Pinn, Anthony B. The end of God-talk : An African American humanist theology. New York : Oxford University Press, 2012.

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Ezekwugo, Christopher U. M. Chi, the true god in Igbo religion. Alwaye, Kerala, India : Pontifical Institute of Philosophy and Theology, 1987.

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Fardon, Richard. Between God, the dead and the wild : Chambainterpretations of religion and ritual. Washington, D.C : Smithsonian Institution Press, 1990.

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Kibicho, Samuel G. God and revelation in an African context. Nairobi : Acton Publishers, 2006.

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Melvin, Washington James, dir. Conversations with God : Two centuries of prayers by African Americans. New York : HarperPerennial, 1995.

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Uzor, Peter Chiehiụra. The traditional African concept of God and the Christian concept of God : Chukwu bụ ndụ-- God is life, the Igbo perspective. Frankfurt am Main : Peter Lang, 2004.

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P, Keeney Bradford, dir. Ropes to God : Experiencing the Bushman spiritual universe. Philadelphia, PA : Ringing Rocks Press, in association with Leete's Island Books, 2003.

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Chapitres de livres sur le sujet "God (African religion)"

Bilolo, Mubabinge. « God in Bantu Religion ». Dans Encyclopedia of African Religions and Philosophy, 276–77. Dordrecht : Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_162.

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Alava, Henni, Janet Amito et Rom Lawrence. « Learning Marriage Ideals and Gendered Citizenship in “God-Fearing” Uganda ». Dans Learning, Philosophy, and African Citizenship, 177–96. Cham : Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94882-5_10.

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AbstractThis chapter contributes to understanding the space between religion, gender and citizenship through a focus on teaching and learning about marriage in Ugandan churches. While pastors focused marriage teaching on the primacy of a church wedding, sexual purity and harmony through hierarchy, church-going women saw cohesion, spirituality and physical survival as cornerstones of an ideal relationship. By juxtaposing how women saw themselves as having learned these ideals, and how pastors saw themselves as teaching theirs, we illustrate that teaching and learning about gender, relationships and citizenship—and the character-moulding concomitant within these processes—occurs more in everyday lives than in places formally set out for the purpose. To achieve contextualized understanding of citizenship in religious contexts, it is important to pay attention to both religious teaching and practice and to develop methodological tools that identify how men and women actually learn about their worth, rights and responsibilities as citizens.

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Banda, Collium. « God or Mammon ? The Theological Problem of Obsession with Money in African Neo-Pentecostal Prophetism ». Dans Commercialisation of Religion in South Africa, 31–47. Cham : Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-41837-2_3.

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Sambo, Pamela Towela. « An African Legal, Cultural and Religious Perspective of Sustainable Soil Governance ». Dans International Yearbook of Soil Law and Policy 2022, 305–31. Cham : Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-40609-6_13.

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AbstractThis chapter adopts a desktop review of diverse literature to understand the legal, cultural and religious underpinning of sustainable soil governance in Africa. The role of traditional knowledge systems in achieving sustainable soil governance in Africa will also be evaluated. The African Union recognises five geographic regions on the continent namely, North, South, West, East and Central. A sixth region consisting of people of African descent living outside the continent is also categorized but it is not materially relevant for the present analysis. The countries highlighted in this chapter are only used representatively of the entire continent to the extent possible. Africa is a large continent with diverse traditions, cultures and religions upon which the legal systems responsible for natural resources and environmental protection are anchored. It is therefore impossible to discuss any issue pertinent to the continent with homogeneity. Africa is no doubt one of the most resource-abundant continents. Natural resources such as gold, diamond, oil, natural gas, copper, uranium, among others are mined in different parts of the continent. Almost every country in Africa has a deposit of natural resources because the continent is endowed with about 97% of the world’s chromium, 90% of the world’s cobalt, 85% of the word’s platinum, 70% of the world’s cocoa, and 60% of the world’s coffee. Despite this abundance of natural resources, Africa is also among the poorest continents. One of the factors that has led to the continent’s extreme poverty levels is that the extraction of land or soil based natural resources is minimally utilised to the benefit of the African countries themselves. The process of natural resources extraction causes immense damage primarily to land and soil as well as the general environment. Against this background, this chapter assesses how culture, traditional norms and religion have shaped sustainable soil governance in Africa.

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Masenya (Ngwan’a Mphahlele), Madipoane. « Worshipping God the spirit “in spirit and truth” in Africa ». Dans Religion and Social Reconstruction in Africa, 35–43. New York, NY : Routledge, 2018. | Series : Studies in world Christianity and interreligious relations : Routledge, 2018. http://dx.doi.org/10.4324/9781351167406-4.

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Akroma, Kwame, et Ampim Kusi Appiah. « Old Gods, new worlds : Some recent work in the philosophy of African traditional religion ». Dans African Philosophy, 207–34. Dordrecht : Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3517-4_9.

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Aderibigbe, Ibigbolade. « African Initiated Churches and African Immigrants in the United States : A Model in the Redeemed Christian Church of God, North America (RCCGNA) ». Dans Contemporary Perspectives on Religions in Africa and the African Diaspora, 241–58. New York : Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137498052_19.

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Mwangi, John, et Loizer W. Mwakio. « The African Traditional Religious Ontology of God, Divinities, and Spirits ». Dans Phenomenological Approaches to Religion and Spirituality, 44–64. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4595-9.ch003.

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Earlier scholars of religion argued that Africans were animists and polytheists who didn't have the concept of a supreme being because they did not see clearly the distinction between the supreme being and divinities. It's recent that indigenous scholars disputed this and redefined the relationship as ‘diffused monotheism'. God seemed to be remote to the Africans' daily affairs of life, and African culture of respect and honor had a role in this. The authors attempt to present a reality of an accurate outlook of the obscure yet clear religious ontology of God, divinities, and spirits in the African indigenous religion. Durkheim asserted religion divided society into two categories, the profane and the sacred; nevertheless, in the African religious ontology, the two are intermixed in everyday experiences. On the flip-side, to overlook the concept of spirit being in the African worldview is to proscribe an African religious belief system.

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Ekpatt, AniediAbasi Okon. « Concepts of God, Divinities, Ancestors, and Spirits in African Traditional Religious Thought ». Dans Phenomenological Approaches to Religion and Spirituality, 18–43. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4595-9.ch002.

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The concept of god, divinities, ancestors, and spirits in African traditional religious ontology has been misunderstood by many scholars to the point of seeing Africans as people who did not know the supreme being nor worship him. Africans were seen as worshipping strange god(s). Against this backdrop, the researcher undertook this study to show that the concept of god is not strange to Africans and that in traditional Africa there is no atheist. Africans rather see the divinities as special beings, offspring, and/or apparitional beings who receive their authority from the supreme being to serve in the unitary theocratic system of the supreme being's government. This study adopts the descriptive and analytical research methods to investigate African traditional religious lifestyle, beliefs, and practices. This chapter concludes by suggesting that there is the need for proper religious education, a theology of enculturation, and understanding of African worldviews in order to sustain Africans' beliefs and practices.

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Uzukwu, Elochukwu. « The Clash and Continuity of Interpretation of Redemptive Suffering Between African Religions and Christianity ». Dans Atonement and Comparative Theology, 167–86. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294350.003.0009.

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Theologians of African origin consider Christianity as indigenous to Africa. They affirm continuity between African indigenous religion and Christianity. This essay explores how traditional African understanding of humans, ancestors, deities and God, and the complex fluid traditions and histories of African peoples contribute to a renewed interpretation of the suffering of Jesus Christ, the Healer, for the good of Africa and the world. First, attention is drawn to figures of “redemptive suffering” in African traditional religions: persons endowed with, possessing or being possessed by, “spirit” that empowers them to function for the good or health of the society and individuals. Second, the essay highlights the way spiritual and religious power operates in African Christian communities and the conflicting interpretations and evaluations of this reality. The meshing of indigenous with Christian elements enables African Christians to reinvent the discourse on redemptive suffering in contemporary Christianity.

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